mythically, and connected with metempsychosis, because, as he did not perceive the ideality of Time, he could only represent it under a temporal form.

The identity of the one doctrine with the other becomes exceedingly plain, if we read the explanation and illustration of the Platonic myth, which Porphyrius has given with such clear exactitude, that its agreement with the abstract language of Kant comes out unmistakably. In the second book of his Eclogues, chap. 8, �� 37-40, Stobaeus has preserved for us in extenso that part of one of Porphyrius' lost writings which specially comments on the myth in question, as Plato gives it in the second half of the tenth book of the Republic. The whole section is eminently worth reading. As a specimen I shall quote the short � 39, in the hope of inducing any one who cares for these