Whilst the greatest effort has been made to ensure the quality of this text, due to the historical nature of this content, in some rare cases there may be minor issues with legibility. Our preceptor however, interprets the middle in a way more accommodated to the words of Plato. For since the soul of the universe has indeed that which is supermundane, and exempt from the universe, according to which it is con joined to intellect, which Pluto in the l’lnedrus, and Orpheus in what he says about Ilippa, denominate the head of the soul; and since it has also another multitude of powers, proceeding from this monad, divided about the world, and appropriately present to all the parts of the universe, in one way indeed about the middle, in another about the earth, in another about the sun, and in another about each of the spheres; this being the case, he says that the present words indicate all these, so that soul animates the middle in one way, but the whole bulk in another, and leaves something else prior to these powers, exempt from the universe. In order however, that we may not negligently attend to what is said by Plato, but may exhibit the variety of the psychical powers, thus much must be said, that soul much prior to body, is a vital world, and is both one and number. And through the one indeed, it is superior to every habitude of form; but through multitude, it governs the (litterent parts of the universe. For by its guardian foam, it contains the centre; since the whole sphere is governed from thence, and con t’crgcs to it. Besides, every thing turbulent in the world, is collected about the middle, and require: a divine guard, capable (3/ arranging, and detaining it in it: proper 60:t darics. Hence also, theologists terminate the progression: of the highest Gods, in that place; and the Pythagorean: call the middle the tower of Jupiter, and the guard-house ty’
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