XXIX. In my opinion, it is seated in the head, and I can bring you reasons for my adopting that opinion. At present, let the soul reside where it will, you certainly have one in you. Should you ask what its nature is? It has one peculiarly its own; but admitting it to consist of fire, or air, it does not affect the present question. Only observe this, that as you are convinced there is a God, though 40you are ignorant where he resides, and what shape he is of; in like manner you ought to feel assured that you have a soul, though you cannot satisfy yourself of the place of its residence, nor its form. In our knowledge of the soul, unless we are grossly ignorant of natural philosophy, we cannot but be satisfied that it has nothing but what is simple, unmixed, uncompounded, and single; and if this is admitted, then it cannot be separated, nor divided, nor dispersed, nor parted, and therefore it cannot perish; for to perish implies a parting-asunder, a division, a disunion, of those parts which, while it subsisted, were held together by some band. And it was because he was influenced by these and similar reasons that Socrates neither looked out for anybody to plead for him when he was accused, nor begged any favor from his judges, but maintained a manly freedom, which was the effect not of pride, but of the true greatness of his soul; and on the last day of his life he held a long discourse on this subject; and a few days before, when he might have been easily freed from his confinement, he refused to be so; and when he had almost actually hold of that deadly cup, he spoke with the air of a man not forced to die, but ascending into heaven.
XXX. For so indeed he thought himself, and thus he spoke: “That there were two ways, and that the souls of men, at their departure from the body, took different roads; for those which were polluted with vices that are common to men, and which had given themselves up entirely to unclean desires, and had become so blinded by them as to have habituated themselves to all manner of debauchery and profligacy, or to have laid detestable schemes for the ruin of their country, took a road wide of that which led to the assembly of the Gods; but they who had preserved themselves upright and chaste, and free from the slightest contagion of the body, and had always kept themselves as far as possible at a distance from it, and while on earth had proposed to themselves as a model the life of the Gods, found the return to those beings from whom they had come an easy one.” Therefore, he argues, that all good and wise men should take example from the swans, who are considered sacred to Apollo, not without reason, but particularly because they seem to have received 41the gift of divination from him, by which, foreseeing how happy it is to die, they leave this world with singing and joy. Nor can any one doubt of this, unless it happens to us who think with care and anxiety about the soul (as is often the case with those who look earnestly at the setting sun), to lose the sight of it entirely; and so the mind’s eye, viewing itself, sometimes grows dull, and for that reason we become remiss in our contemplation. Thus our reasoning is borne about, harassed with doubts and anxieties, not knowing how to proceed, but measuring back again those dangerous tracts which it has passed, like a boat tossed about on the boundless ocean. But these reflections are of long standing, and borrowed from the Greeks. But Cato left this world in such a manner as if he were delighted that he had found an opportunity of dying; for that God who presides in us forbids our departure hence without his leave. But when God himself has given us a just cause, as formerly he did to Socrates, and lately to Cato, and often to many others—in such a case, certainly every man of sense would gladly exchange this darkness for that light: not that he would forcibly break from the chains that held him, for that would be against the law; but, like a man released from prison by a magistrate or some lawful authority, so he too would walk away, being released and discharged by God. For the whole life of a philosopher is, as the same philosopher says, a meditation on death.
XXXI. For what else is it that we do, when we call off our minds from pleasure, that is to say, from our attention to the body, from the managing our domestic estate, which is a sort of handmaid and servant of the body, or from duties of a public nature, or from all other serious business whatever? What else is it, I say, that we do, but invite the soul to reflect on itself? oblige it to converse with itself, and, as far as possible, break off its acquaintance with the body? Now, to separate the soul from the body, is to learn to die, and nothing else whatever. Wherefore take my advice; and let us meditate on this, and separate ourselves as far as possible from the body, that is to say, let us accustom ourselves to die. This will be enjoying a life like that of heaven even while we remain on earth; and 42when we are carried thither and released from these bonds, our souls will make their progress with more rapidity; for the spirit which has always been fettered by the bonds of the body, even when it is disengaged, advances more slowly, just as those do who have worn actual fetters for many years: but when we have arrived at this emancipation from the bonds of the body, then indeed we shall begin to live, for this present life is really death, which I could say a good deal in lamentation for if I chose.
A. You have lamented it sufficiently in your book on Consolation; and when I read that, there is nothing which I desire more than to leave these things; but that desire is increased a great deal by what I have just heard.
M. The time will come, and that soon, and with equal certainty, whether you hang back or press forward; for time flies. But death is so far from being an evil, as it lately appeared to you, that I am inclined to suspect, not that there is no other thing which is an evil to man, but rather that there is nothing else which is a real good to him; if, at least, it is true that we become thereby either Gods ourselves, or companions of the Gods. However, this is not of so much consequence, as there are some of us here who will not allow this. But I will not leave off discussing this point till I have convinced you that death can, upon no consideration whatever, be an evil.
A. How can it, after what I now know?
M. Do you ask how it can? There are crowds of arguers who contradict this; and those not only Epicureans, whom I regard very little, but, somehow or other, almost every man of letters; and, above all, my favorite Dicæarchus is very strenuous in opposing the immortality of the soul: for he has written three books, which are entitled Lesbiacs, because the discourse was held at Mitylene, in which he seeks to prove that souls are mortal. The Stoics, on the other hand, allow us as long a time for enjoyment as the life of a raven; they allow the soul to exist a great while, but are against its eternity.
XXXII. Are you willing to hear then why, even allowing this, death cannot be an evil.
A. As you please; but no one shall drive me from my belief in mortality.
43M. I commend you, indeed, for that; though we should not be too confident in our belief of anything; for we are frequently disturbed by some subtle conclusion. We give way and change our opinions even in things that are more evident than this; for in this there certainly is some obscurity. Therefore, should anything of this kind happen, it is well to be on our guard.
A. You are right in that; but I will provide against any accident.
M. Have you any objection to our dismissing our friends the Stoics—those, I mean, who allow that the souls exist after they have left the body, but yet deny that they exist forever?
A. We certainly may dismiss the consideration of those men who admit that which is the most difficult point in the whole question, namely, that a soul can exist independently of the body, and yet refuse to grant that which is not only very easy to believe, but which is even the natural consequence of the concession which they have made—that if they can exist for a length of time; they most likely do so forever.
M. You take it right; that is the very thing. Shall we give, therefore, any credit to Pauæstius, when he dissents from his master, Plato? whom he everywhere calls divine, the wisest, the holiest of men, the Homer of philosophers, and whom he opposes in nothing except this single opinion of the soul’s immortality: for he maintains what nobody denies, that everything which has been generated will perish, and that even souls are generated, which he thinks appears from their resemblance to those of the men who begot them; for that likeness is as apparent in the turn of their minds as in their bodies. But he brings another reason—that there is nothing which is sensible of pain which is not also liable to disease; but whatever is liable to disease must be liable to death. The soul is sensible of pain, therefore it is liable to perish.
XXXIII.