PROBLEMS AND SOLUTIONS

that is to say, man, horse, ox The division in depth of the animal in itself divides it into:

A vertical schema or diagram showing the cosmological division of the "animal in itself" into four hierarchical levels: Celestial, Aerial, Aquatic, and Terrestrial, connected by vertical strokes.

Celestial
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Aerial
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Aquatic
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Terrestrial

The division in breadth divides it into:
Man — Horse — Ox.

Ruelle, p. 241, explains this obscure division thus: "The world is inhabited κατὰ βάθος in depth by animals that occupy its entire height; it is inhabited in breadth by those that occupy only its flat surface, its breadth" (?).
It is seen that with each division there is an inferiority, a lowering. Each order of beings loses successively, as the division progresses, some of the attributes of the preceding orders. The classes of beings obtained by these divisions are not homoeideis of similar form, but anhomoeideis of dissimilar form.? Thus, the hyparxis of the reason is not only the depth concentrated in it, but also the polymorphous breadth of the species: likewise also, in the Jupiterean reason and in God himself, all the gods are according to hyparxis. Some, proceeding entirely according to the procession concentrated in depth, proceed in their entirety and are synonymous with the whole, like the seven Demiurges divine creators The intellectual world, noeros intellectual, is a heptad, composed of two triads and a monad. Cf. § 94. By a curious coincidence, which is certainly not a scholarly reminiscence, Mr. A. Comte also maintains an admiration and superstitious respect for the first three numbers, which are sacred, and for the number seven, which must be introduced wherever possible, and particularly adapted to the operations of Reason (Synth. subject., p. 127). who are twice beyond, according to the Theurges practitioners of ritual magic One gives this name par excellence to two figures, the father and the son, both devoted to magic arts: Julian the father was particularly designated under the name of Chaldean; his son, under that of Theurge. According to Sozomen (Hist. eccl., I, 18, p. 433) the father, by the mere virtue of the word, cut stones with his hand.; others, proceeding partially, distribute among themselves the part of the whole that has been attributed to them. This is why, losing the nature that generated them and from which they emerged, they take a name other than it, and yet are generated from it, but according to one of the attributes that