But these things require a more prolix discourse and a stricter examination, to be deferred till another time. For the present, therefore, let us only call to mind thus much, that the body makes use of several instruments, and the soul employs the body and its members; the soul be ing the organ of God. Now the perfection of the organ is to imitate the thing that makes use of it, so far as it is capable, and to exhibit the operation of its thought, according to the best of its own power; since it cannot show it as it is in the divine operator himself,—neat, without any affection, fault, or error whatsoever,—but imperfect and mixed. For of itself, the thing is to us altogether unknown, till it is infused by another and appears to us as fully partaking of the nature of that other. I forbear to mention gold or silver, brass or wax, or whatever other substances are capable to receive the form of an imprinted resemblance. For true it is, they all admit the impression; but still one adds one distinction, another another, to the imitation arising from their presentation itself; as we may readily perceive in mirrors, both plane, concave, and convex, infinite varieties of representations and faces from one and the same original; there being no end of that diversity. But there is no mirror that more exactly represents any shape or form, nor any instrument that yields more obsequiously to the use of Nature, than the Moon herself. And yet she, receiving from the Sun his masculine splendor and fiery light, does not transmit the same to us; but when it intermixes with her pellucid substance, it changes color and loses its power. For warmth and heat abandon the pale planet, and her light grows dim before it can reach our sight. And this is that which, in my opinion, Heraclitus seems to have meant, when he said that the prince who rules the oracle of Delphi neither speaks out nor conceals, but signifies. Add then to these things thus rightly spoken this farther consideration, that the Deity makes use of the Pythian prophetess, so far as concerns her sight and hearing, as the Sun makes use of the Moon; for he makes use of a mortal body and an immortal soul as the organs of prediction. Now the body lies dull and immovable of itself; but the soul being restless, when once the soul begins to be in motion, the body likewise stirs, not able to resist the violent agitation of the nimbler spirit, while it is shaken and tossed as in a stormy sea by the tempestuous passions that ruffle within it. For as the whirling of bodies that merely move circularly is nothing violent, but when they move round by force and tend downward by nature, there results from both a confused and irregular circumrotation; thus that divine rapture which is called enthusiasm is a commixture of two motions, wherewith the soul is agitated, the one extrinsic, as by inspiration, the other by nature. For, seeing that as to inanimate bodies, which always remain in the same condition, it is impossible by preternatural violence to offer a force which is contrary to their nature and intended use, as to move a cylinder spherically or cubically, or to make a lyre sound like a flute, or a trumpet like a harp; how is it possible to manage an animate body, that moves of itself, that is indued with reason, will, and inclination, otherwise than according to its pre-existent reason, power, or nature; as (for example) to incline to music a person altogether ignorant and an utter enemy to music, or to make a grammarian of one that never knew his letters, or to make him speak like a learned man that never understood the least tittle of any science in the world?