XI.

This is a Latin translation of Plato's dialogue, likely by Chalcidius or a Renaissance humanist, discussing the nature of the physical world.

In mirrors, likewise, left-hand parts appear as left-hand parts original: "siniſtręq item siniſtrę videntur" when the image shines back, gathered into a more solid form from the union of the sight and the brightness from the mirror. This occurs whenever the smooth clarity of a rounded mirror, with its sides being more swollen or extended into a mass here and there, casts the right part of the sight onto the left of the mirror, and likewise the left onto the right. If, finally, such a reversal of this mirror is made so that those higher parts are placed one above and the other below, the faces of the viewer will appear upside down; because of the brightness of the light, the top of the face is cast from the upper margin with the highest parts of the head, and the head itself is cast toward the lower parts; and similarly, the chin and cheeks are raised toward the upper parts.

Te Likely a reference to "Teleology" or "Text."
¶ These senses indeed serve the actions of God the Craftsman original: "opificis Dei" as he strives for the highest, best, and primary form. But commonly, they are thought to perceive through themselves and to perform some action, as if one were to attribute the authority of a finished work not to the craftsman, but to the iron or the axe. Yet the causes and those things which follow a cause differ greatly from one another. For although the foundations of all senses are corporeal, that which actually perceives—being foreign to the nature of the body—receives the sensation with a pure and incorporeal vigor. Indeed, bodies receive cold and heat, constriction and relaxation, but they do not feel them. Nor truly do they know reason and understanding in matters that must be done with reason and prudence. But out of all things that exist, the soul is the only one that possesses intellect and prudence. This, furthermore, is invisible. But fire and water and other materials are visible bodies. It is necessary, however, for a lover of the discipline of the intellect to search for the primary cause of a most prudent nature, not the mere supports of the primary cause. Those things which, being moved by others, move others in turn, must be considered secondary causes. We, therefore, must act in the same manner: we must discuss both kinds of causes. But we should speak separately of the best causes, which, with intellect and prudence, bring about all things honorable and good; and separately of those which, being void of mind and prudence, produce confused and disordered effects, acting blindly and as they please. And concerning the cause of the service of the eyes, for which they obtained that power of seeing which they have, enough has been said; however, a more suitable place for discussing the principal utility of their work will follow shortly.

Vv Likely "Visus" (Vision).
¶ For sight, according to my opinion, is the cause of the greatest benefit to most people who are not born to idleness, and it was established for the very purpose of what we are now discussing. For no one would inquire about the universe unless they had first seen the stars, the sun, and the heavens. But now, the alternating turns of day and night having been introduced to us, the months and the passing and circuits of the years were born, and from them, the counting of these very things. And from counting, the perfect and absolute concept of number emerged. Then came the remembrance of time, which taught us to seek the nature of the universe and instilled in our minds the care of investigation, opening †Planting† The text notes a correction from "Pangens" (planting/fixing) to "pandens" (opening/spreading). a kind of nursery of philosophy. No greater good than this has ever come to the human race from divine munificence. This, therefore, I say is the greatest benefit of sight and of the eyes. I pass over other lesser benefits; those who are removed from philosophy, lacking these, live a sad and mournful life as if weak and blind. But it seems we must state and demonstrate the cause of the divine gift which providence has healthfully devised thus far. God gave eyes to men for this reason: so that, noting the circuits of the mind and of providence that occur in heaven, they might bring those similar and kindred movements into use for their own minds. Thus, the circuits of the soul—which are called reflections or deliberations—might be made as similar as possible to the provident motions of the divine mind, which are peaceful and tranquil, even if our own are disturbed. And once the examination of our inborn reason is confirmed, while imitating the unswerving aplanesthe fixed, non-wandering stars or the outer sphere of the universe revolution of the intelligible world, we might correct the wandering movements of our own minds.