beyond mere human power. But as to philosophy, that is the parent of all the arts: what can we call that but, as Plato says, a gift, or, as I express it, an invention, of the Gods? This it was which first taught us the worship of the Gods; and then led us on to justice, which arises from the human race being formed into society; and after that 37it imbued us with modesty and elevation of soul. This it was which dispersed darkness from our souls, as it is dispelled from our eyes, enabling us to see all things that are above or below, the beginning, end, and middle of everything. I am convinced entirely that that which could effect so many and such great things must be a divine power. For what is memory of words and circumstances? What, too, is invention? Surely they are things than which nothing greater can be conceived in a God! For I do not imagine the Gods to be delighted with nectar and ambrosia, or with Juven-tas presenting them with a cup; nor do I put any faith in Homer, who says that Ganymede was carried away by the Gods on account of his beauty, in order to give Jupiter his wine. Too weak reasons for doing Laomedon such injury! These were mere inventions of Homer, who gave his Gods the imperfections of men. I would rather that he had given men the perfections of the Gods! those perfections, I mean, of uninterrupted health, wisdom, invention, memory. Therefore the soul (which is, as I say, divine) is, as Euripides more boldly expresses it, a God. And thus, if the divinity be air or fire, the soul of man is the same; for as that celestial nature has nothing earthly or humid about it, in like manner the soul of man is also free from both these qualities: but if it is of that fifth kind of nature, first introduced by Aristotle, then both Gods and souls are of the same.
XXVII. As this is my opinion, I have explained it in these very words, in my book on Consolation.19 The origin of the soul of man is not to be found upon earth, for there is nothing in the soul of a mixed or concrete nature, or that has any appearance of being formed or made out of the earth; nothing even humid, or airy, or fiery. For what is there in natures of that kind which has the power of memory, understanding, or thought? which can recollect the past, foresee the future, and comprehend the present? for these ca-pabilities are confined to divine beings; nor can we discover any source from which men could derive them, but from God. There is therefore a peculiar 38nature and power in the soul, distinct from those natures which are more known and familiar to us. Whatever, then, that is which thinks, and which has understanding, and volition, and a principle of life, is heavenly and divine, and on that account must necessarily be eternal; nor can God himself, who is known to us, be conceived to be anything else except a soul free and unembarrassed, distinct from all mortal concretion, acquainted with everything, and giving motion to everything, and itself endued with perpetual motion.
XXVIII. Of this kind and nature is the intellect of man. Where, then, is this intellect seated, and of what character is it? where is your own, and what is its character? Are you able to tell? If I have not faculties for knowing all that I could desire to know, will you not even allow me to make use of those which I have? The soul has not sufficient capacity to comprehend itself; yet, the soul, like the eye, though it has no distinct view of itself, sees other things: it does not see (which is of least consequence) its own shape; perhaps not, though it possibly may; but we will pass that by: but it certainly sees that it has vigor, sagacity, memory, motion, and
velocity; these are all great, divine, eternal properties. What its appearance is, or where it dwells, it is not necessary even to inquire. As when we behold, first of all, the beauty and brilliant appearance of the heavens; secondly, the vast velocity of its revolutions, beyond power of our imagination to conceive; then the vicissitudes of nights and days, the fourfold division of the seasons, so well adapted to the ripening of the fruits of the earth, and the temperature of our bodies: and after that we look up to the sun, the moderator and
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governor of all these things; and view the moon, by the increase and decrease of its light, marking, as it were, and appointing our holy days; and see the five planets, borne on in the same circle, divided into twelve parts, preserving the same course with the greatest regularity, but with utterly dissimilar motions among themselves; and the nightly appearance of the heaven, adorned on all sides with stars; then, the globe of the earth, raised above the sea, and placed in the centre of the universe, inhabited and cultivated in its two opposite extremities, one of which, the 39place of our habitation, is situated towards the north pole, under the seven stars:
Where the cold northern blasts, with horrid sound, Harden to ice the snowy cover'd ground;
the other, towards the south pole, is unknown to us, but is called by the Greeks aaaaaaaaa: the other parts are uncultivated,
because they are either frozen with cold, or burned up with heat; but where we dwell, it never fails, in its season,
To yield a placid sky, to bid the trees Assume the lively verdure of their leaves: The vine to bud, and, joyful, in its shoots,
Foretell the approaching vintage of its fruits: The ripen'd corn to sing, while all around
Full riv'lets glide; and flowers deck the ground:
then the multitude of cattle, fit part for food, part for tilling the ground, others for carrying us, or for clothing us; and man himself, made, as it were, on purpose to contemplate the heavens and the Gods, and to pay adoration to them: lastly, the whole earth, and wide extending seas, given to man's use. When we view these and numberless other things, can we doubt that they have some being who presides over them, or has made them (if, indeed, they have been made, as is the opinion of Plato, or if, as Aristotle thinks, they are eternal), or who at all events is the regulator of so immense a fabric and so great a blessing to men? Thus, though you see not the soul of man, as you see not the Deity, yet, as by the contemplation of his works you are led to acknowledge a God, so you must own the divine power of the soul, from its remembering things, from its invention, from the quickness of its motion, and from all the beauty of virtue. Where, then, is it seated, you will say?
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