all bodies proceed from the vital and luminous body of the world. And
lastly, all these great monads are comprehended in the first one, from
which both they and all their depending series are unfolded into light.
Hence this first one is truly the unity of unities, the monad of monads,
the principle of principles, the God of gods, one and all things, and yet
one prior to all.

Such, according to Plato, are the flights of the true philosopher, such
the August and magnificent scene which presents itself to his view. By
ascending these luminous heights, the spontaneous tendencies of the soul
to deity alone find the adequate object of their desire; investigation
here alone finally reposes, doubt expires in certainty, and knowledge
loses itself in the ineffable.

And here perhaps some grave objector, whose little soul is indeed acute,
but sees nothing with a vision healthy and sound, will say that all this
is very magnificent, but that it is soaring too high for man; that it is
merely the effect of spiritual pride; that no truths, either in morality
or theology, are of any importance which are not adapted to the level of
the meanest capacity; and that all that it is necessary for man to know
concerning either God or himself is so plain, that he that runs may read.
In answer to such like cant, for it is nothing more,--a cant produced by
the most profound ignorance, and frequently attended with the most
deplorable envy, I ask, is then the Delphic precept, KNOW THYSELF, a
trivial mandate? Can this be accomplished by every man? Or can any one
properly know himself without knowing the rank he holds in the scale of
being? And can this be effected without knowing what are the natures
which he surpasses, and what those are by which he is surpassed? And can
he know this without knowing as much of those natures as it is possible
for him to know? And will the objector be hardy enough to say that every