THE SEVEN BOOKS OF ARNOBIUS
AGAINST THE HEATHEN
BOOK II (1 TO 40)

BOOK II.(1)

1. Here, if any means could be found, I should wish to converse thus with all those who hate the name of Christ, turning aside for a little from the defence primarily set up:--If you think it no dishonour to answer when asked a question, explain to us and say what is the cause, what the reason, that you pursue Christ with so bitter hostility? or what offences you remember which He did, that at the mention of His name you are roused to bursts of mad and savage fury?(2) Did He ever, in claiming for Himself power as king, fill the whole world with bands of the fiercest soldiers; and of nations at peace from the beginning, did He destroy and put an end to some, and compel others to submit to His yoke and serve Him? Did He ever, excited by grasping(3) avarice, claim as His own by right all that wealth to have abundance of which men strive eagerly? Did He ever, transported with lustful passions, break down by force the barriers of purity, or stealthily lie in wait for other men's wives? Did He ever, puffed up with haughty arrogance, inflict at random injuries and insults, without any distinction of persons? (B) And He was not worthy that you should listen to and believe Him, yet He should not have been despised by you even on this account, that He showed to you things concerning your salvation, that He prepared for you a path(4) to heaven, and the immortality for which you long; although(5) He neither extended the light of life to all, nor delivered all from the danger which threatens them through their ignorance.(1)

2. But indeed, same one will say, He deserved our hatred because He has driven religion(2) from the world, because He has kept men back from seeking to honour the gods.(3) Is He then denounced as the destroyer of religion and promoter of impiety, who brought true religion into the world, who opened the gates of piety to men blind and verily living in impiety, and pointed out to whom they should bow themselves? Or is there any truer religion--one more serviceable,(4) powerful, and right--than to have learned to know the supreme God, to know how to pray to God Supreme, who alone is the source and fountain of all good, the creator,(5) founder, and framer of all that endures, by whom all things on earth and all in heaven are quickened, and filled with the stir of life, and without whom there would assuredly be nothing to bear any name, and have any substance? But perhaps you doubt whether there is that ruler of whom we speak, and rather incline to believe in the existence of Apollo, Diana, Mercury, Mars, Give a true judgment;(6) and, looking round on all these things which we see, any one will rather doubt whether all the other gods exist, than hesitate with regard to the God whom we all know by nature, whether when we cry out, O God, or when we make God the witness of wicked deeds,(7) and raise our face to heaven as though He saw us.

3. But He did not permit men to make supplication to the lesser gods. Do you, then, know who are, or where are the lesser gods? Has mistrust of them, or the way in which they were mentioned, ever touched you, so that you are justly indignant that their worship has been done away with and deprived of all honour?(8) But if haughtiness of mind and arrogance,(9) as it is called by the Greeks, did not stand in your way and hinder you, you might long ago have been able to understand what He forbade to be done, or wherefore; within what limits He would have true religion lie;(10) what danger arose to you from that which you thought obedience? or from what evils you would escape if you broke away from your dangerous delusion.

4. But all these things will be more clearly and distinctly noticed when we have proceeded further. For we shall show that Christ did not teach the nations impiety, but delivered ignorant and wretched then from those who most wickedly wronged them.(11) We do not believe, you say, that what He says is true. What, then? Have you no doubt as to the things which(12) you say are not true, while, as they are only at hand, and not yet disclosed(13) they can by no means be disproved? But He, too, does not prove what He promises. It is so; for, as I said, there can be no proof of things still in the future. Since, then, the nature of the future is such that it cannot be grasped and comprehended by any anticipation,(14) is it not more rational,(15) of two things uncertain and hanging in doubtful suspense, rather to believe that which carries with it some hopes, than that which brings none at all? For in the one case there is no danger, if that which is said to be at hand should prove vain and groundless; in the other there is the greatest loss, even(16) the loss of salvation, if, when the time has come, it be shown that there was nothing false in what was declared.(17)

5. What say you, O ignorant ones, for whom we might well weep and be sad?(18) Are you so void of fear that these things may be true which are despised by you and turned to ridicule? and do you not consider with yourselves at least, in your secret thoughts, lest that which to-day with perverse obstinacy you refuse to believe, time may too late show to be true,(1) and ceaseless remorse punish you? Do not even these proofs at least give you faith to believe,(2) viz., that already, in so short and brief a time, the oaths of this vast army have spread abroad over all the earth? that already there is no nation so rude and fierce that it has not, changed by His love, subdued its fierceness, and with tranquillity hitherto unknown, become mild m disposition?(3) that men endowed with so great abilities, orators, critics, rhetoricians, lawyers, and physicians, those, too, who pry into the mysteries of philosophy, seek to learn these things, despising those in which but now they trusted? that slaves choose to be tortured by their masters as they please, wives to be divorced, children to be disinherited by their parents, rather than be unfaithful to Christ and cast off the oaths of the warfare of salvation? that although so terrible punishments have been denounced by you against those who follow the precepts of this religion, it(4) increases even more, and a great host strives more boldly against all threats and the terrors which would keep it back, and is roused to zealous faith by the very attempt to hinder it? Do you indeed believe that these things happen idly and at random? that these feelings are adopted on being met with by chance?(5) Is not this, then, sacred and divine? Or do you believe that, without God's grace, their minds are so changed, that although murderous hooks and other tortures without number threaten, as we said, those who shall believe, they receive the grounds of faith with which they have become acquainted,(6) as if carried away (A) by some charm, and by an eager longing for all the virtues,(7) and prefer the friendship of Christ to all that is in the world?(8)

6. But perhaps those seem to you weak-minded and silly, who even now are uniting all over the world, and joining together to assent with that readiness of belief at which you mock.(9) What then? Do you alone, imbued(10) with the true power of wisdom and understanding, see something wholly different(11) and profound? Do you alone perceive that all these things are trifles? you alone, that those things are mere words and childish absurdities which we declare are about to come to us from the supreme Ruler? Whence, pray, has so much wisdom been given to you? whence so much subtlety and wit? Or from what scientific training have you been able to gain so much wisdom, to derive so much foresight? Because you are skilled in declining verbs and nouns by cases and tenses, and(12) in avoiding barbarous words and expressions; because you have learned either to express yourselves in(13) harmonious, and orderly, and fitly-disposed language, or to know when it is rude and unpolished;(14) because you have stamped on your memory the Fornix of Lucilius,(15) and Marsyas of Pomponius; because you know what the issues to be proposed in lawsuits are, how many kinds of cases there are, how many ways of pleading, what the genus is, what the species, by what methods an opposite is distinguished from a contrary,--do you therefore think that you know what is false, what true, what can or cannot be done, what is the nature of the lowest and highest? Have the well-known words never rung in(16) your ears, that the wisdom of man is foolishness with God?

7. In the first place, you yourselves, too,(17) see clearly that, if you ever discuss obscure subjects, and seek to lay bare the mysteries of nature, on the one hand you do not know the very things which you speak of, which you affirm, which you uphold very often with especial zeal, and that each one defends with obstinate resistance his own suppositions as though they were proved and ascertained truths. For how can we of ourselves know whether we(1) perceive the truth, even if all ages be employed in seeking out knowledge--we whom some envious power(2) brought forth, and formed so ignorant and proud, that, although we know nothing at all, we yet deceive ourselves, and are uplifted by pride and arrogance so as to suppose ourselves possessed of knowledge? For, to pass by divine things, and those plunged in natural obscurity, can any man explain that which in the Phaedrus(3) the well-known Socrates cannot comprehend--what man is, or whence he is, uncertain, changeable, deceitful, manifold, of many kinds? for what purposes he was produced? by whose ingenuity he was devised? what he does in the world? (C) why he undergoes such countless ills? whether the earth gave life to him as to worms and mice, being affected with decay through the action of some moisture;(4) or whether he received(5) these outlines of body, and this cast of face, from the hand of some maker and framer? Can he, I say, know these things, which lie open to all, and are recognisable by(6) the senses common to all,--by what causes we are plunged into sleep, by what we awake? in what ways dreams are produced, in what they are seen? nay rather--as to which Plato in the Theoetetus(7) is in doubt--whether we are ever awake, or whether that very state which is called waking is part of an unbroken slumber? and what we seem to do when we say that we see a dream? whether we see by means of rays of light proceeding towards the object,(8) or images of the objects fly to and alight on the pupils of our eyes? whether the flavour is in the things tasted, or arises from their touching the palate? from what causes hairs lay aside their natural darkness, and do not become gray all at once, but by adding little by little? why it is that all fluids, on mingling, form one whole; that oil, on the contrary, does not suffer the others to be poured into it,(9) but is ever brought together clearly into its own impenetrable(10) substance? finally, why the soul also, which is said by you to be immortal and divine,(11) is sick in men who are sick, senseless in children, worn out in doting, silly,(12) and crazy old age? Now the weakness and wretched ignorance of these theories is greater on this account, that while it may happen that we at times say something which is true,(13) we cannot be sure even of this very thing, whether we have spoken the truth at all.

8. And since you have been wont to laugh at our faith, and with droll jests to pull to pieces our readiness of belief too, say, O wits, soaked and filled with wisdom's pure drought, is there in life any kind of business demanding diligence and activity, which the doers(14) undertake, engage in, and essay, without believing that it can be done? Do you travel about, do you sail on the sea without believing that you will return home when your business is done? Do you break up the earth with the plough, and fill it with different kinds of seeds without believing that you will gather in the fruit with the changes of the seasons? Do you unite with partners in marriage,(15) without believing that it will be pure, and a union serviceable to the husband? Do you beget children without believing that they will pass(16) safely through the different stages of life to the goal of age? Do you commit your sick bodies to the hands of physicians, without believing that diseases can be relieved by their severity being lessened? Do you wage wars with your enemies, without believing that you will carry off the victory by success in battles?(17) Do you worship and serve the gods without believing that they are, and that they listen graciously to your prayers?

9. What, have you seen with your eyes, and handled(18) with your hands, those things which you write yourselves, which you read from time to time on subjects placed beyond human knowledge? Does not each one trust this author or that? That which any one has persuaded himself is said with truth by another, does he not defend with a kind of assent, as it were, like that of faith? Does not he who says that fire(1) or water is the origin of all things, pin his faith to Thales or Heraclitus? he who places the cause of all in numbers, to Pythagoras of Samos, and to Archytas? he who divides the soul, and sets up bodiless forms, to Plato, the disciple of Socrates? he who adds a fifth element(2) to the primary causes, to Aristotle, the father of the Peripatetics? he who threatens the world with destruction by fire, and says that when the time comes it will be set on fire, to Panaetius, Chrysippus, Zeno? he who is always fashioning worlds from atoms,(3) and destroying them, to Epicurus, Democritus, Metrodorus? he who says that nothing is comprehended by man, and that all things are wrapt in dark obscurity,(4) to Archesilas,(5) to Carneades?--to some teacher, in fine, of the old and later Academy?

10. Finally, do not even the leaders and founders of the schools(6) already mentioned, say those very things(7) which they do say through belief in their own ideas? For, did Heraclitus see things produced by the changes of fires? Thales, by the condensing of water?(8) Did Pythagoras see them spring from number?(9) Did Plato see the bodiless forms? Democritus, the meeting together of the atoms? Or do those who assert that nothing at all can be comprehended by man, know whether what they say is true, so as to (10) understand that the very proposition which they lay down is a declaration of truth?(11) Since, then, you have discovered and learned nothing, and are led by credulity to assert all those things which you write, and comprise in thousands of books; what kind of judgment, pray, is this, so unjust that you mock at faith in us, while you see that you have it in common with our readiness of belief?(12) But you say you believe wise men, well versed in all kinds of learning!--those, forsooth, who know nothing, and agree in nothing which they say; who join battle with their opponents on behalf of their own opinions, and are always contending fiercely with obstinate hostility; who, overthrowing, refuting, and bringing to nought the one the other's doctrines, have made all things doubtful, and have shown from their very want of agreement that nothing can he known.

11. But, supposing that these things do not at all hinder or prevent your being bound to believe and hearken to them in great measure;(13) and what reason is there either that you should have more liberty in this respect, or that we should have less? You believe Plato,(14) Cronius,(15) Numenius, or any one you please; we believe and confide in Christ.(16) How unreasonable it is, that when we both abide(17) by teachers, and have one and the same thing, belief, in common, you should wish it to be granted to you to receive what is so(18) said by them, but should be unwilling to hear and see what is brought forward by Christ! And yet, if we chose to compare cause with cause, we are better able to point out what we have followed in Christ, than you to point out what you have followed in the philosophers. And we, indeed, have followed in him these things--those glorious works and most potent virtues which he manifested and displayed in diverse miracles, by which any one might be led to fed the necessity of believing, and might decide with confidence that they were not such as might be regarded as man's, but such as showed some divine and unknown power. What virtues did you follow in the philosophers, that it was more reasonable for you to believe them than for us to believe Christ? Was any one of them ever able by one word, or by a single command, I will not say to restrain, to check(1) the madness of the sea or the fury of the storm; to restore their sight to the blind, or give it to men blind from their birth; to call the dead back to life; to put an end to the sufferings of years; but--and this is much easier(2)--to heal by one rebuke a boil, a scab, or a thorn fixed in the skin? Not that we deny either that they are worthy of praise for the soundness of their morals, or that they are skilled in all kinds of studies and learning; for we know that they both speak in the most elegant language, and that their words flow in polished periods; that they reason in syllogisms with the utmost acuteness; that they arrange their inferences in due order;(3) that they express, divide, distinguish principles by definitions; that they say many things about the different kinds of numbers, many things about music; that by their maxims and precepts(4) they settle the problems of geometry also. But what has that to do with the case? Do enthymemes, syllogisms, and other such things, assure us that these men know what is true? or are they therefore such that credence should necessarily be given to them with regard to very obscure subjects? A comparison of persons must be decided, not by vigour of eloquence, but by the excellence of the works which they have done. He must not(5) be called a good teacher who has expressed himself clearly,(6) but he who accompanies his promises with the guarantee of divine works.

12. You bring forward arguments against us, and speculative quibblings,(7) which--may I say this without displeasing Him--if Christ Himself were to use in the gatherings of the nations, who would assent? who would listen? who would say that He decided(8) anything clearly? or who, though he were rash and utterly(9) credulous, would follow Him when pouring forth vain and baseless statements? His virtues hare been made manifest to you, and that unheard-of power over things, whether that which was openly exercised by Him or that which was used(10) over the whole world by those who proclaimed Him: it has subdued the fires of passion, and caused races, and peoples, and nations most diverse in character to hasten with one accord to accept the same faith. For the deeds can be reckoned up and numbered which have been done in India,(11) among the Seres, Persians, and Medes; in Arabia, Egypt, in Asia, Syria; among the Galatians, Parthians, Phrygians; in Achaia, Macedonia, Epirus; in all islands and provinces on which the rising and setting sun shines; in Rome herself, finally, the mistress of the world, in which, although men are(12) busied with the practices introduced by king(13) Numa, and the superstitious observances of antiquity, they have nevertheless hastened to give up their fathers' mode of life,(14) and attach themselves to Christian truth. For they had seen the chariot(15) of Simon Magus, and his fiery car, blown into pieces by the mouth of Peter, and vanish when Christ was named. They had seen him, I say, trusting in false gods, and abandoned by them in their terror, borne down headlong by his own weight, lie prostrate with his legs broken; and then, when he had been carried to Brunda,(16) worn out with anguish and shame, again cast himself down from the roof of a very lofty house. But all these deeds you neither know nor have wished to know, nor did you ever consider that they were of the utmost importance to you; and while you trust your own judgments, and term that wisdom which is overweening conceit, you have given to deceivers--to those guilty ones, I say, whose interest it is that the Christian name be degraded--an opportunity of raising clouds of darkness, and concealing truths of so much importance; of robbing you of faith, and putting scorn in its place, in order that, as they already feel that an end such as they deserve threatens them, they might excite in you also a feeling through which you should run into danger, and be deprived of the divine mercy.

13. Meantime, however, O you who wonder and are astonished at the doctrines of the learned, and of philosophy, do you not then think it most unjust to scoff, to jeer at us as though we say foolish and senseless things, when you too are found to say either these or just such things which you laugh at when said and uttered by us? Nor do I address those who, scattered through various bypaths of the schools, have formed this and that insignificant party through diversity of opinion. You, you I address, who zealously follow Mercury,(1) Plato, and Pythagoras, and the rest of you who are of one mind, and walk in unity in the same paths of doctrine. Do you dare to laugh at us because we(2) revere and worship the Creator and Lord(3) of the universe, and because we commit and entrust our hopes to Him? What does your Plato say in the Theotetus, to mention him especially? Does he not exhort the soul to flee froth the earth, and, as much as in it lies, to be continually engaged in thought and meditation about Him?(4) Do you dare to laugh at us, because we say that there will be a resurrection of the dead? And this indeed we confess that wee say, but maintain that it is understood by you otherwise than we hold it. What says the same Plato in the Politicus? Does he not say that, when the world has begun to rise out of the west and tend towards the east,(5) men will again burst forth from the bosom of the earth, aged, grey-haired, bowed down with years; and that when the remoter(6) years begin to draw near, they will gradually sink down(7) to the cradles of their infancy, through the same steps by which they now grow to manhood?(8) Do you dare to laugh at us because we see to the salvation of our souls?--that is, ourselves care for ourselves: for what are we men, but souls shut up in bodies?--You, indeed, do not take every pains for their safety,(9) in that you do not refrain from all vice and passion; about this you are anxious, that you may cleave to your bodies as though inseparably bound to them.(10)--What mean those mystic rites,(11) in which you beseech some unknown powers to be favourable to you, and not put any hindrance in your way to impede you when returning to your native seats?

14. Do you dare to laugh at us when we speak of hell,(12) and fires(13) which cannot be quenched, into which we have learned that souls are cast by their foes and enemies? What, does not your Plato also, in the book which he wrote on the immortality of the soul, name the rivers Acheron, Styx,(14) Cocytus, and Pyriphlegethon, and assert that in them souls are rolled along, engulphed, and burned up? But though a man of no little wisdom,(15) and of accurate judgment and discernment, he essays a problem which cannot be solved; so that, while he says that the soul is immortal, everlasting, and without bodily substance, he vet says that they are punished, and makes them suffer pain.(16) But what man does not see that that which is immortal, which is simple,(17) cannot be subject to any pain; that that, on the contrary, cannot be immortal which does suffer pain? And yet his opinion is not very far from the truth. For although the gentle and kindly disposed man thought it inhuman cruelty to condemn souls to death, he yet not unreasonably(18) supposed that they are cast into rivers blazing with masses of flame, and loathsome from their foul abysses. For they are cast in, and being annihilated, pass away vainly in(19) everlasting destruction. For theirs is an intermediate(20) state, as has been learned from Christ's teaching; and they are such that they may on the one hand perish if they have not known God, and on the other be delivered from death if they have given heed to His threats(1) and proffered favours. And to make manifest(2) what is unknown, this is man's real death, this which leaves nothing behind. For that which is seen by the eyes is only a separation of soul from body, not the last end--annihilation:(3) this, I say, is man's real death, when souls which know not God shall(4) be consumed in long-protracted torment with raging fire, into which certain fiercely cruel beings shall(4) cast them, who were unknown(5) before Christ, and brought to light only by His wisdom.

15. Wherefore there is no reason that that(6) should mislead us, should hold out vain hopes to us, which is said by some men till now unheard of,(7) and carried away by an extravagant opinion of themselves, that souls are immortal, next in point of rank to the God and ruler of the world, descended from that parent and sire, divine, wise, learned, and not within reach of the body by contact.(8) Now, because this is true and certain, and because we have been produced by Him who is perfect without flaw, we live unblameably, I suppose, and therefore without blame; are good, just, and upright, in nothing depraved; no passion overpowers, no lust degrades us; we maintain vigorousy the unremitting practice of all the virtues. And because all our souls have one origin, we therefore think exactly alike; we do not differ in manners, we do not differ in beliefs; we all know God; and there are not as many opinions as there are men in the world, nor are these divided in infinite variety.(9)

16. But, the say, while we are moving swiftly down towards our mortal bodies,(10) causes pursue us from the world's circles,(11) through the working of which we become bad, ay, most wicked; burn with lust and anger, spend our life in shameful deeds, and are given over to the lust of all by the prostitution of our bodies for hire. And how can the material unite with the immaterial? or how can that which God has made, be led by weaker causes to degrade itself through the practice of vice? Will you lay aside your habitual arrogance,(12) O men, who claim God as your Father, and maintain that you are immortal, just as He is? Will you inquire, examine, search what you are yourselves, whose you are, of what parentage you are supposed to be, what you do in the world, in what way you are born, how you leap to life? Will you, laying aside all partiality, consider in the silence of your thoughts that we are creatures either quite like the rest, or separated by no great difference? For what is there to show that we do not resemble them? or what excellence is in us, such that we scorn to be ranked as creatures? Their bodies are built up on bones, and bound closely together by sinews; and our bodies are in like manner built up on bones, and bound closely together by sinews. They inspire the air through nostrils, and in breathing expire it again; and we in like manner drew in the air, and breathed it out with frequent respirations. They have been arranged in classes, female and male; we, too, have been fashioned by our Creator into the same sexes.(13) Their young are born from the womb, and are begotten through union of the sexes; and we are born from sexual embraces, and are brought forth and sent into life from our mothers' wombs. They are supported by eating and drinking, and get rid of the filth which remains by the lower parts; and we are supported by eating and drinking, and that which nature refuses we deal with in the same way. Their care is to ward off death-bringing famine, and of necessity to be on the watch for food. What else is our aim in the business of life, which presses so much upon us,(14) but to seek the means by which the danger of starvation may be avoided, and carking anxiety put away? They are exposed to disease and hunger, and at last lose their strength by reason of age. What, then? are we not exposed to these evils, and are we not in like manner weakened by noxious diseases, destroyed by wasting age? But if that, too, which is said in the more hidden mysteries is true, that the souls of wicked men, on leaving their human bodies, pass into cattle and other creatures,(15) it is even more clearly shown that we are allied to them, and not separated by any great interval, since it is on the same ground that both we and they are said to be living creatures, and to act as such.

17. But we have reason, one will say, and excel the whole race of dumb animals in understanding. I might believe that this was quite true, if all men lived rationally and wisely, never swerved aside from their duty, abstained from what is forbidden, and withheld themselves from baseness, and if no one through folly and the blindness of ignorance demanded what is injurious and dangerous to himself. I should wish, however, to know what this reason is, through which we are more excellent than all the tribes of animals. Is it because we have made for ourselves houses, by which we can avoid the cold of winter and heat of summer? What! do not the other animals show forethought in this respect? Do we not see some build nests as dwellings for themselves in the most convenient situations; others shelter and secure themselves in rocks and lofty crags; others burrow in the ground, and prepare for themselves strongholds and lairs in the pits which they have dug out? But if nature, which gave them life, had chosen to give to them also hands to help them, they too would, without doubt, raise lofty buildings and strike out new works of art.(1) Yet, even in those things which they make with beaks and claws, we see that there are many appearances of reason and wisdom which we men are unable to copy, however much we ponder them, although we have hands to serve us dexterously in every kind of work.

18. They have not learned, l will be laid, to make clothing, seats, ships, and ploughs, nor, in fine, the other furniture which family life requires. These are not the gifts of science, but the suggestions of most pressing necessity; nor did the arts descend with men's souls from the inmost heavens, but here on earth have they all been painfully sought out and brought to light,(2) and gradually acquired in process of time by careful thought. But if the soul(3) had in itself the knowledge which it is fitting that a race should have indeed which is divine and immortal, all men would from the first know everything; nor would there be an age unacquainted with any art, or not furnished with practical knowledge. But now a life of want and in need of many things, noticing some things happen accidentally to its advantage, while it imitates, experiments, and tries, while it fails, remoulds, changes, from continual failure has procured for itself(4) and wrought out some slight acquaintance with the arts, and brought to one issue the advances of many ages.

19. But if men either knew themselves thoroughly, or had the slightest knowledge of God,(5) they would never claim as their own a divine and immortal nature; nor would they think themselves something great because they have made for themselves gridirons, basins, and bowls,(6) because they have made under-shirts, outer-shirts, cloaks, plaids, robes of state, knives, cuirasses and swords, mattocks, hatchets, ploughs. Never, I say, carried away by pride and arrogance, would they believe themselves to be deities of the first rank, and fellows of the highest in his exaltation,(7) because they(8) had devised the arts of grammar, music, oratory, and geometry. For we do not see what is so wonderful in these arts, that because of their discovery the soul should be believed to be above the sun as well as all the stars, to surpass both in grandeur and essence the whole universe, of which these are parts. For what else do these assert that they can either declare or teach, than that we may learn to know the rules and differences of nouns, the intervals in the sounds of different tones, that we may speak persuasively in lawsuits, that we may measure the confines of the earth? Now, if the soul had brought these arts with it from the celestial regions, and it were impossible not to know them, all men would long before this be busied with them over all the earth, nor would any race of men be found which would not be equally and similarly instructed in them all. But now how few musicians, logicians, and geometricians are there in the world! how few orators, poets, critics! From which it is clear, as has been said pretty frequently, that these things were discovered under the pressure of time and circumstances, and that the soul did not fly hither divinely(9) taught, because neither are all learned, nor can all learn; and(10) there are very many among them somewhat deficient in shrewdness, and stupid, and they are constrained to apply themselves to learning only by fear of stripes. But if it were a fact that the things which we learn are but reminiscences(11)--as has been maintained in the systems of the ancients--as we start from the same truth, we should all have learned alike, and remember alike--not have diverse, very numerous, and inconsistent opinions. Now, however, seeing that we each assert different things, it is clear and manifest that we have brought nothing from heaven, but become acquainted with what has arisen here, and maintain what has taken firm root in our thoughts.

20. And, that we may show you more clearly and distinctly what is the worth of man, whom you believe to be very like the higher power, conceive this idea; and because it can be done if we come into direct contact with it, let us conceive it just as if we came into contact. Let us then imagine a place dug out in the earth, fit for dwelling in, formed into a chamber, enclosed by a roof and walls, not cold in winter, not too warm in summer, but so regulated and equable that we suffer neither cold(1) nor the violent heat of summer. To this let there not come any sound or cry whatever,(2) of bird, of beast, of storm, of man--of any noise, in fine, or of the thunder's(3) terrible crash. Let us next devise a way in which it may be lighted not by the introduction of fire, nor by the sight of the sun, but let there be some counterfeit(4) to imitate sunlight, darkness being interposed.(5) Let there not be one door, nor a direct entrance, but let it be approached by tortuous windings, and let it never be thrown open unless when it is absolutely necessary.

21. Now, as we have prepared a place for our idea, let us next receive some one born to dwell there, where there is nothing but an empty void,(6)--one of the race of Plato, namely, or Pythagoras, or some one of those who are regarded as of superhuman wit, or have been declared most wise by the oracles of the gods. And when this has been done, he must then be nourished and brought up on suitable food. Let us therefore provide a nurse also, who shall come to him always naked, ever silent, uttering not a word, and shall not open her mouth and lips to speak at all, but after suckling him, anti doing what else is necessary, shall leave him fast asleep, and remain day and night before the closed doors; for it is usually necessary that the nurse's care should be near at hand, and that she should watch his varying motions. But when the child begins to need to be supported by more substantial food, let it be borne in by the same nurse, still undressed, and maintaining the same unbroken silence. Let the food, too, which is carried in be always precisely the same, with no difference in the material, and without being re-cooked by means of different flavours; but let it be either pottage of millet, or bread of spelt, or, in imitation of the ancients, chestnuts roasted in the hot ashes, or berries plucked from forest trees. Let him moreover, never learn to drink wine, and let nothing else be used to quench his thirst than pure cold water from the spring, and that if possible raised to his lips in the hollow of his hands. For habit, growing into second nature, will become familiar from custom; nor will his desire extend(7) further, not knowing that there is any thing more to be sought after.

22. To what, then, you ask, do these things tend? We have brought them forward in order that--as it has been believed that the souls of men are divine, and therefore immortal, and that they come to their human bodies with all knowledge--we may make trial from this child, whom we have supposed to be brought up in this way, whether this is credible, or has been rashly believed and taken for granted, in consequence of deceitful anticipation. Let us suppose, then, that be grows up, reared in a secluded, lonely spot, spending as many, years as you choose, twenty or thirty,--nay, let him be brought into the assemblies of men when he has lived through forty years; and if it is true that he is a part of the divine essence, and(8) lives here sprung from the fountains of life, before he makes acquaint-ante with anything, or is made familiar with human speech, let him be questioned and answer who he is, or from what father in what regions he was born, how or in what way brought up; with what work or business he has been engaged during the former part of his life. Will he not, then, stand speechless, with less wit and sense than any beast, block, stone? Will he not, when brought into contact with(9) strange and previously unknown things, be above all ignorant of himself? If you ask, will he be able to say what the sun is, the earth, seas, stars, clouds, mist, showers. thunder, snow. hail? Will he be able to know what trees are, herbs, or grasses, a bull, a horse, or ram, a camel, elephant, or kite? (10)

23. If you give a grape to him when hungry, a must-cake, an onion, a thistle,(11) a cucumber, a fig, will he know that his hunger can be appeased by all these, or of what kind each should be to be fit for eating?(12) If you made a very great fire, or surrounded him with venomous creatures, will he not go through the midst of flames, vipers, tarantulae,(1) without knowing that they are dangerous, and ignorant even of fear? But again, if you set before him garments and furniture, both for city and country life, will he indeed be able to distinguish(2) for what each is fitted? to discharge what service they are adapted? Will he declare for what purposes of dress the stragula(3) was made, the coif,(4) zone,(5) fillet, cushion, handkerchief, cloak, veil, napkin, furs,(6) shoe, sandal, boot? What, if you go on to ask what a wheel is, or a sledge,(7) a winnowing-fan, jar, tub, an oil-mill, ploughshare, or sieve, a mill-stone, plough-tail, or light hoe; a carved seat, a needle, a strigil, a layer, an open seat, a ladle, a platter, a candlestick, a goblet, a broom, a cup, a bag; a lyre, pipe, silver, brass, gold,(8) a book, a rod, a roll,(9) and the rest of the equipment by which the life of man is surrounded and maintained? Will he not in such circumstances, as we said, like an ox(10) or an ass, a pig, or any beast more senseless, look(11) at these indeed, observing their various shapes, but(12) not knowing what they all are, and ignorant of the purpose for which they are kept? If he were in any way compelled to utter a sound, would he not with gaping mouth shout something indistinctly, as the dumb usually do?

24. Why, O Plato, do you in the Meno(13) put to a young slave certain questions relating to the doctrines of number, and strive to prove by his answers that what we learn we do not learn, but that we merely call back to memory those things which we knew in former times? Now, if he answers you correctly,--for it would not be becoming that we should refuse credit to what you say,--he is led to do so not by his real knowledge,(14) but by his intelligence; and it results from his having some acquaintance with numbers, through using them every day, that when questioned he follows your meaning, and that the very process of multiplication always prompts him. But if you are really assured that the souls of men are immortal and endowed with knowledge when they fly hither, cease to question that youth whom you see to be ignorant(15) and accustomed to the ways of men;(16) call to you that man of forty years, and ask of him, not anything out of the way or obscure about triangles, about squares, not what a cube is, or a second power,(17) the ratio of nine to eight, or finally, of four to three; but ask him that with which all are acquainted--what twice two are, or twice three. We wish to see, we wish to know, what answer he gives when questioned--whether he solves the desired problem. In such a case will he perceive, although his ears are open, whether you are saying anything, or asking anything, or requiring some answer from him? and will he not stand like a stock, or the Marpesian rock,(18) as the saying is, dumb and speechless, not understanding or knowing even this--whether you are talking with him or with another, conversing with another or with him;(19) whether that is intelligible speech which you utter, or merely a cry having no meaning, but drawn out and protracted to no purpose?

25. What say you, O men, who assign to yourselves too much of an excellence not your own? Is this the learned soul which you describe, immortal, perfect, divine, holding the fourth place under God tim Lord of the universe, and under the kindred spirits,(20) and proceeding from the fountains of life?(21) This is that precious bring man, endowed(22) with the loftiest powers of reason, who is said to be a microcosm, and to be made and formed after the fashion of the whole universe, superior, as has been seen, to no brute, more senseless than stock or stone; for he is unacquainted with men, and always lives, loiters idly in the still deserts although he were rich,(23) lived years without number, and never escaped from the bonds of the body. But when he goes to school, you say, and is instructed by the teaching of masters, he is made wise, learned, and lays aside the ignorance which till now clung to him. And an ass, and an ox as well, if compelled by constant practice, learn to plough and grind; a horse, to submit to the yoke, and obey the reins in running;(1) a camel, to kneel down when being either loaded or unloaded; a dove, when set free, to fly back to its master's house; a dog, on finding game, to check and repress its barking; a parrot, too, to articulate words; and a crow to utter names.

26. But when I hear the soul spoken of as something extraordinary, as akin and very nigh to God, and as coming hither knowing all about past times, I would have it teach, not learn; and not go back to the rudiments, as the saying is, after being advanced in knowledge, but hold fast the truths it has learned when it enters its earthly body.(2) For unless it were so, how could it be discerned whether the soul recalls to memory or learns for the first time that which it hears; seeing that it is much easier to believe that it learns what it is unacquainted with, than that it has forgot what it knew but a little before, and that its power of recalling former things is lost through the interposition of the body? And what becomes of the doctrine that souls, being bodiless, do not have substance? For that which is not connected with(3) any bodily form is not hampered by the opposition of another, nor can anything be led(4) to destroy that which cannot be touched by what is set against it. For as a proportion established in bodies remains unaffected and secure, though it be lost to sight in a thousand cases; so must souls, if they are not material, as is asserted, retain their knowledge(5) of the past, however thoroughly they may have been enclosed in bodies.(6) Moreover, the same reasoning not only shows that they are not incorporeal, but deprives them of all(7) immortality even, and refers them to the limits within which life is usually closed. For whatever is led by some inducement to change and alter itself, so that it cannot retain its natural state, must of necessity be considered essentially passive. But that which is liable and exposed to suffering, is declared to be corruptible by that very capacity of suffering.

27. So then, if souls lose all their knowledge on being lettered with the body, they must experience something of such a nature that it makes them become blindly forgetful.(8) For they cannot, without becoming subject to anything whatever, either lay aside their knowledge while they maintain their natural state, or without change in themselves pass into a different state. Nay, we rather think that what is one, immortal, simple, in whatever it may be, must always retain its own nature, and that it neither should nor could be subject to anything, if indeed it purposes to endure and abide within the limits of true immortality. For all suffering is a passage for death and destruction, a way leading to the grave, and bringing an end of life which may not be escaped from; and if souls are liable to it, and yield to its influence and assaults, they indeed have life given to them only for present use, not as a secured possession,(9) although some come to other conclusions, and put faith in their own arguments with regard to so important a matter.

28. And yet, that we may not be as ignorant when we leave you as before, let us hear from you(10) how you say that the soul, on being enwrapt in an earthly body, has no recollection of the past; while, after being actually placed in the body itself, and rendered almost senseless by union with it, it holds tenaciously and faithfully the things which many years before, eighty if you choose to say so, or even more, it either did, or suffered, or said, or heard. For if, through being hampered by the body, it does not remember those things which it knew long ago, and before it came into this world,(11) there is more reason that it should forget those things which it has done from time to time since being shut up in the body, than those which it did before entering it,(12) while not yet connected with men. For the same body which(13) deprives of memory the soul which enters it,(14) should cause what is done within itself also to be wholly forgotten; for one cause cannot bring about two results, and these opposed to each other, so as to make some things to be forgotten, and allow others to be remembered by him who did them. But if souls, as you call them, are prevented and hindered by their fleshly members from recalling their former knowledge,(15) how do they remember what has been arranged(16) in these very bodies, and know that they are spirits, and have no bodily substance, being exalted by their condition as immortal beings?(1) how do they know what rank they hold in the universe, in what order they have been set apart from other beings? how they have come to these, the lowest parts of the universe? what properties they acquired, and from what circles,(2) in gliding along towards these regions? How, I say, do they know that they were very learned, and have lost their knowledge by the hindrance which their bodies afford them? For of this very thing also they should have been ignorant, whether their union with the body had brought any stain upon them; for to know what you were, and what to-day you are not, is no sign that you have lost your memory,(3) but a proof and evidence that it is quite sound.(4)

29. Now, since it is so, cease, I pray you, cease to rate trifling and unimportant things at immense values. Cease to place man in the upper ranks, since he is of the lowest; and in the highest orders, seeing that his person only is taken account of,(5) that he is needy, poverty-stricken in his house and dwelling,(6) and was never entitled to be declared of illustrious descent. For while, as just men and upholders of righteousness, you should have subdued pride and arrogance, by the evils(7) of which we are all uplifted and puffed up with empty vanity; you not only hold that these evils arise naturally, but--and this is much worse--you have also added causes by which vice should increase, and wickedness remain incorrigible. For what man is there, although of a disposition which ever shuns what is of bad repute and shameful, who, when he hears it said by very wise men that the soul is immortal, and not subject to the decrees of the fates,(8) would not throw himself headlong into all kinds of vice, and fearlessly(9) engage in and set about unlawful things? who would not, in short, gratify his desires in all things demanded by his unbridled lust, strengthened even further by its security and freedom from punishment?(10) For what will hinder him from doing so? The fear of a power above and divine judgment? And how shall he be overcome by any fear or dread who has been persuaded that he is immortal, just as the supreme God Himself, and that no sentence can be pronounced upon him by God, seeing that there is the same immortality in both, and that the one immortal being cannot be troubled by the other, which is only its equal?(11)

30. But will he not be terrified by(12) the punishments in Hades, of which we have heard, assuming also, as they do, many forms of torture? And who(13) will be so senseless and ignorant of consequences,(14) as to believe that to imperishable spirits either the darkness of Tartarus, or rivers of fire, or marshes with miry abysses, or wheels sent whirling through the air,(15) can in any wise do harm? For that which is beyond reach, and not subject to the laws of destruction, though it be surrounded by all the flames of the raging streams, be rolled in the mire, overwhelmed by the fall of overhanging rocks and by the overthrow of huge mountains, must remain safe and untouched without suffering any deadly harm.

Moreover, that conviction not only leads on to wickedness, from the very freedom to sin which it suggests, but even takes away the ground of philosophy itself, and asserts that it is vain to undertake its study, because of the difficulty of the work, which leads to no result. For if it is true that souls know no end, and are ever(16) advancing with all generations, what danger is there in giving themselves up to the pleasures of sense--despising and neglecting the virtues by regard to which life is more stinted in its pleasures, and becomes less attractive--and in letting loose their boundless lust to range eagerly and unchecked through(17) all kinds of debauchery? Is it the danger of being worn out by such pleasures, and corrupted by vicious effeminacy? And how can that be corrupted which is immortal, which always exists, and is subject to no suffering? Is it the danger of being polluted by foul and base deeds? And how can that be defiled which has no corporeal substance; or where can corruption seat itself, where there is no place on which the mark of this very corruption should fasten?

But again, if souls draw near to the gates of death,(18) as is laid down in the doctrine of Epicurus, in this case, too, there is no sufficient reason why philosophy should be sought out, even if it is true that by it(1) souls are cleansed and made pure from all uncleanness.(2) For if they all(3) die, and even in the body(4) the feeling characteristic of life perishes, and is lost;(5) it is not only a very great mistake, but shows stupid blindness, to curb innate desires, to restrict your mode of life within narrow limits, not yield to your inclinations, and do what our passions have demanded and urged, since no rewards await you for so great toil when the day of death comes, and you shall be freed from the bonds of the body.

31. A certain neutral character, then, and undecided and doubtful nature of the soul, has made room for philosophy, and found out a reason for its being sought after: while, that is, that fellow(6) is full of dread because of evil deeds of which he is guilty; another conceives great hopes if he shall do no evil, and pass his life in obedience to(7) duty and justice. Thence it is that among learned men, and men endowed with excellent abilities, there is strife as to the nature of the soul, and some say that it is subject to death, and cannot take upon itself the divine substance; while others maintain that it is immortal, and cannot sink under the power of death.(8) But this is brought about by the law of the soul's neutral character:(9) because, on the one hand, arguments present themselves to the one party by which it is found that the soul(10) is capable of suffering, and perishable; and, on the other hand, are not wanting to their opponents, by which it is shown that the soul is divine and immortal.

32. Since these things are so, and we have been taught by the greatest teacher that souls are set not far from the gaping(11) jaws of death; that they can, nevertheless, have their lives prolonged by the favour and kindness of the Supreme Ruler if only they try and study to know Him,--for the knowledge of Him is a kind of vital leaven(12) and cement to bind together that which would otherwise fly apart,--let them,(13) then, laying aside their savage and barbarous nature, return to gentler ways, that they may be able to be ready for that which shall be given.(14) What reason is there that we should be considered by you brutish, as it were, and stupid, if we have yielded and given ourselves up to God our deliverer, because of these fears? We often seek out remedies for wounds and the poisoned bites of serpents, and defend ourselves by means of thin plates(15) sold by Psylli(16) or Marsi, and other hucksters(17) and impostors; and that we may not be inconvenienced by cold or intense heat,(18) we provide with anxious and careful diligence coverings in(19) houses and clothing.

33. Seeing that the fear of death, that is, the ruin of our souls, menaces(20) us, in what are we not acting, as we all are wont, from a sense of what will be to our advantage,(21) in that we hold Him fast who assures us that He will be our deliverer from such danger, embrace Him, and entrust our souls to His care,(22) if only that(23) interchange is right? You rest the salvation of your souls on yourselves, and are assured that by your own exertions alone(24) you become gods; but we, on the contrary hold out no hope to ourselves from our own weakness, for we see that our nature has no strength, and is overcome by its own passions in every strife for anything.(25) You think that, as soon as you pass away, freed from the bonds of your fleshly members, you will find wings(26) with which you may rise to heaven and soar to the stars. We shun such presumption. and do not think(27) that it is in our power to reach the abodes(28) above, since we have no certainty as to this even, whether we deserve to receive life and be freed from the law of death. You suppose that without the aid of others(1) you will return to the master's palace as if to your own home, no one hindering you; but we, on the contrary, neither have any expectation that this can be unless by the will of the Lord of all, nor think that so much power and licence are given to any man.

34. Since this is the case, what, pray, is so unfair as that we should be looked on by you as silly in that readiness of belief at which you scoff, while we see that you both have like beliefs, and entertain the same hopes? If we are thought deserving of ridicule because we hold out to ourselves such a hope, the same ridicule awaits you too, who claim for yourselves the hope of immortality. If you hold and follow a rational course, grant to us also a share in it. If Plato in the Phaedrus,(2) or another of this band of philosophers, had promised these joys to us--that is, a way to escape death, or were able to provide it and bring us to the end which he had promised,(3) it would have been fitting that we should seek to honour him from whom we look for so great a gift and favour. Now, since Christ has not only promised it, but also shown by His virtues, which were so great, that it can be made good, what strange thing do we do, and on what grounds are we charged with folly, if we bow down and worship His name(4) and majesty from whom we expect to receive both these blessings, that we may at once escape a death of suffering, and be enriched with eternal life?(5)

35. But, say my opponents, if souls are mortal and(6) of neutral character, how can they from their neutral properties become immortal? If we should say that we do not know this, and only believe it because said by(7) One mightier than we, when will our readiness of belief seem mistaken if we believe(8) that to the almighty King nothing is hard, nothing difficult, and that(9) what is impossible to us is possible to Him and at His command?(10) For is there anything which may withstand His will, or does it not follow(11) of necessity that what He has willed must be done? Are we to infer from our distinctions what either can or cannot be done; and are we not to consider that our reason is as mortal as we ourselves are, and is of no importance with the Supreme? And yet, O ye who do not believe that the soul is of a neutral character, and that it is held on the line midway between life and death, are not all whatever whom fancy supposes to exist, gods, angels, daemons, or whatever else is their name, themselves too of a neutral character, and liable to change(12) in the uncertainty of their future?(13) For if we all agree that there is one Father of all, who alone is immortal and unbegotten, and if nothing at all is found before Him which could be named,(14) it follows as a consequence that all these whom the imagination of men believes to be gods, have been either begotten by Him or produced at His bidding. Are they(15) produced and begotten? they are also later in order and time: if later in order and time, they must have an origin, and beginning of birth and life; but that which has an entrance into and beginning of life in its first stages, it of necessity follows, should have an end also.

36. But the gods are said to be immortal. Not by nature, then, but by the good-will and favour of God their Father. In the same way, then, in which the boon(16) of immortality is God's gift to these who were assuredly produced,(17) will He deign to confer eternal life upon souls also, although fell death seems able to cut them off anti blot them out of existence in utter annihilation.(18) The divine Plato, many of whose thoughts are worthy of God, and not such as the vulgar hold, in that discussion and treatise entitled the Timaus, says that the gods and the world are corruptible by nature, and in no wise beyond the reach of death, but that their being is ever maintained(19) by the will of God, their King and Prince;(20) for that that even which has been duly clasped and bound together by the surest bands is preserved only by God's goodness; and that by no other than(1) by Him who bound their elements together can they both be dissolved if necessary, and have the command given which preserves their being.(2) If this is the case, then, and it is not fitting to think or believe otherwise, why do you wonder that we speak of the soul as neutral in its character, when Plato says that it is so even with the deities,(3) but that their life is kept up by God's(4) grace, without break or end? For if by chance you knew it not, and because of its novelty it was unknown to you before, now, though late, receive and learn from Him who knows and has made it known, Christ, that souls are not the children of the Supreme Ruler, and did not begin to be self-conscious, and to be spoken of in their own special character after being created by Him;(5) but that some other is their parent, far enough removed from the chief in rank and power, of His court, however, and distinguished by His high and exalted birthright.

37. But if souls were, as is said, the Lord's children, and begotten by(6) the Supreme Power, nothing would have been wanting to make them perfect, as they would have been born with the most perfect excellence: they would all have had one mind, and been of one accord; they would always dwell in the royal palace; and would not, passing by the seats of bliss in which they had learned and kept in mind the noblest teachings, rashly seek these regions of earth, that(7) they might live enclosed in gloomy bodies amid phlegm and blood, among these bags of filth and most disgusting(8) vessels of urine. But, an opponent will say, it was necessary that these parts too should be peopled, and therefore Almighty God sent souls hither to form some colonies, as it were. And of what use are men to the world, and on account of what are they necessary,(9) so that they may not be believed to have been destined to live here and be the tenants of an earthly body for no purpose? They have a share, my opponent says, in perfecting the completeness of this immense mass, and without their addition this whole universe is incomplete and imperfect. What then? If there were not men, would the world cease to discharge its functions? would the stars not go through their changes? would there not be summers and winters? would the blasts of the winds be lulled? and from the clouds gathered and hanging overhead would not the showers come down upon the earth to temper droughts? But now(10) all things must go on in their own courses, and not give up following the arrangement established by nature, even if there should be no name of man heard in the world, and this earth should be still with the silence of an unpeopled desert. How then is it alleged that it was necessary that an inhabitant should be given to these regions, since it is clear that by man comes nothing to aid in perfecting the world, and that all his exertions regard his private convenience always, and never cease to aim at his own advantage?

38. For, to begin with what is important, what advantage is it to the world that the mightiest kings are here? What, that there are tyrants, lords, and other innumerable and very illustrious powers? What, that there are generals of the greatest experience in war, skilled in taking cities; soldiers steady and utterly invincible in battles of cavalry, or in fighting hand to hand on foot? What, that there are orators, grammarians, poets, writers, logicians, musicians, ballet-dancers, mimics, actors, singers, trumpeters, flute and reed players? What, that there are runners, boxers, charioteers, vaulters,(11) walkers on stilts, rope-dancers, jugglers? What, that there are dealers in salt fish, salters, fishmongers, perfumers, goldsmiths, bird-catchers, weavers of winnowing fans and baskets of rushes? What, that there are fullers, workers in wool, embroiderers, cooks, confectioners, dealers in mules, pimps, butchers, harlots? What, that there are other kinds of dealers? What do the other kinds of professors and arts, for the enumeration of which all life would be too short, contribute to the plan and constitution(12) of the world, that we should believe(13) that it could not have been founded without men, and would not attain its completeness without the addition of(14) a wretched and useless being's exertion?(15)

39. But perhaps, some one will urge, the Ruler of the world sent hither souls sprung from Himself for this purpose--a very rash thing for a man to say(1)--that they which had been divine(2) with Him, not coming into contact with the body and earthly limits,(3) should be buried in the germs of men, spring from the womb, burst into and keep up the silliest wailings, draw the breasts in sucking, besmear and bedaub themselves with their own filth, then be hushed by the swaying(4) of the frightened nurse and by the sound of rattles.(5) Did He send souls hither for this reason, that they which had been but now sincere and of blameless virtue should learn as(6) men to feign, to dissemble, to lie, to cheat,(7) to deceive, to entrap with a flatterer's abjectness; to conceal one thing in the heart,(8) express another in the countenance; to ensnare, to beguile(9) the ignorant with crafty devices, to seek out poisons by means of numberless arts suggested by bad feelings, and to be fashioned(10) with deceitful changeableness to suit circumstances? Was it for this He sent souls, that, living till then in calm and undisturbed tranquillity, they might find in(11) their bodies causes by which to become fierce and savage, cherish hatred and enmity, make war upon each other, subdue and overthrow states; load themselves with, and give themselves up to the yoke of slavery; and finally, be put the one in the other's power, having changed the condition(12) in which they were born? Was it for this He sent souls, that, being made unmindful of the truth, and forgetful of what God was, they should make supplication to images which cannot move; address as superhuman deities pieces of wood, brass, and stones; ask aid of them(13) with the blood of slain animals; make no mention of Himself: nay more, that some of them should doubt their own existence, or deny altogether that anything exists? Was it for this He sent souls, that they which in their own abodes had been of one mind, equals in intellect and knowledge, after that they put on mortal forms, should be divided by differences of opinion; should have different views as to what is just, useful, and right; should contend about the objects of desire and aversion; should define the highest good and greatest evil differently; that, in seeking to know the truth of things, they should be hindered by their obscurity; and, as if bereft of eyesight, should see nothing clearly,(14) and, wandering from the truth,(15) should be led through uncertain bypaths of fancy?

40. Was it for this He sent souls hither, that while the other creatures are fed by what springs up spontaneously, and is produced without being sown, and do not seek for themselves the protection or covering of houses or garments, they should be under the sad necessity(16) of building houses for themselves at very great expense and with never-ending toils, preparing coverings for their limbs, making different kinds of furniture for the wants(17) of daily life, borrowing help for(18) their weakness from the dumb creatures; using violence to the earth that it might not give forth its own herbs, but might send up the fruits required; and when they had put forth all their strength(19) in subduing the earth, should be compelled to lose the hope with which they had laboured(20) through blight, hail, drought; and at last forced by(21) hunger to throw themselves on human bodies; and when set free, to be parted from their human forms by a wasting sickness? Was it for this that they which, while they abode with Him, had never had any longing for property, should have become exceedingly covetous, and with insatiable craving be inflamed to an eager desire of possessing; that they should dig up lofty mountains, and turn the unknown bowels of the earth into materials, and to purposes of a different kind; should force their way to remote nations at the risk of life, and, in exchanging goods always catch at a high price for what they sell, and a low one(22) for what they buy, take interest at greedy and excessive rates, and add to the number of their sleepless nights spent in reckoning up thousands(23) wrung from the life-blood of wretched men; should be ever extending the limits of their possessions, and, though they were to make whole provinces one estate, should weary the forum with suits for one tree, for one furrow; should hate rancorously their friends and brethren?

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