But the substance of the soul, in Philebus, he called
an infinite being, the privation of number and proportion;
having neither period nor measure either of diminution
or excess or distinction or dissimilitude. But as to that
[p. 332]
order which he alleges in Timaeus to be the mixture of
nature with the indivisible substance, but which being
applied to bodies becomes liable to division,—he would
not have it thought to be a bulk made up by units or
points, nor longitude and breadth, which are qualities more
consentaneous to bodies than to the soul, but that disorderly unlimited principle, moving both itself and other
substances, that which he frequently calls necessity, and
which within his treatise of laws he openly styles the disorderly, ill-acting, or harm-doing soul. For such was this
soul of herself; but at length she came to partake of understanding, ratiocination, and harmony, that she might
be the soul of the world. Now that all-receiving principle of matter enjoyed both magnitude, space, and distance; but beauty, form, and measure of proportion it
had none. However, all these it obtained, to the end
that, when it came to be thus embellished and adorned,
it might assume the form of all the various bodies and
organs of the earth, the sea, the heavens, the stars, and
of all those infinite varieties of plants and living creatures. Now as for those who attribute to this matter, and
not to the soul, that which in Timaeus is called necessity,
in Philebus vast disproportion and unlimited exorbitancy
of diminution and excess,—they can never maintain it
to be the cause of disorder, since Plato always alleges
that same matter to be without any form or figures, and
altogether destitute of any quality or effectual virtue properly belonging to it; comparing it to such oils as have no
scent at all, which the perfumers mix in their tinctures.
For there is no likelihood that Plato would suppose that
to be the cause and principle of evil which is altogether
void of quality in itself, sluggish, and never to be roused
on to action, and yet at the same time brand this immensity with the harsh epithets of base and mischievous,
and call it necessity repugnant and contumaciously rebellious
[p. 333]
against God. For this same necessity, which renverses heaven (to use his own phrase in his Politicus) and
turns it the quite contrary way from decency and symmetry, together with innate concupiscence, and that inbred
confusion of ancient nature, hurly-burly'd with all manner of disorder, before they were wrought and kneaded
into the graceful decorum of the world,—whence came
they to be conveyed into several varieties of forms and
beings, if the subject, which is the first matter, were void
of all quality whatsoever and deprived of all efficient
cause; more especially the Architect being so good of
himself, and intending a frame the nearest approaching to
his own perfections? For besides these there is no third
principle. And indeed, we should stumble into the perplexed intricacies of the Stoics, should we advance evil
into the world out of nonentity, without either any preceding cause or effect of generation, in regard that among
those principles that have a being, it is not probable that
either real good or that which is destitute of all manner
of quality should afford birth or substance to evil. But
Plato escaped those pitfalls into which they blundered
who came after him; who, neglecting what he carefully
embraced, the third principle and energetic virtue in the
middle between God and the first matter, maintain the
most absurd of arguments, affirming the nature of evils to
have crept in spontaneously and adventitiously, I know
not how nor by what strange accidents. And yet they
will not allow an atom of Epicurus so much as a moment's liberty to shift in its station, which, as they say,
would infer motion out of nonentity without any impulsive cause; nevertheless themselves presuming all this
while to affirm that vice and wickedness, together with a
thousand other incongruities and vexations afflicting the
body, of which no cause can be ascribed to any of the
principles, came into being (as it were) ‘by consequence.’
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