XI. Since, therefore, the soul reasons about things just and beautiful, and inquires by a reasoning process whether this thing is just, and that is beautiful, it is necessary there should be something stably just, from which the reasoning of the soul originates; or how could it reason ? And if the soul at one time reasons about these things, but at another time not, it is necessary there should be an intellect in us, which does not reason about, but always possesses the just. It is likewise necessary that we should contain the principle and cause of intellect, and God; the latter of these not being divisible, but abiding, yet not in place, (but in himself,) and again being surveyed in each of the multitude of things that are able to receive him. They receive him, however, as something different from themselves; just as the centre of a circle is in itself, but each of the lines in the circle has its summit terminating in the centre, and the several lines tend with their peculiarity to this. For by a thing of this kind which is in us, we also touch, associate with, and are suspended from deity. But we are established in it more or less according as we converge to it in a greater or less degree.