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De Anima

I.

[1] De solo censu animae congressus Hermogeni, quatenus et istum ex materiae potius suggestu quam ex dei flatu constitisse praesumpsit, nunc ad reliquas conuersus quaestiones plurimum uidebor cum philosophis dimicaturus. [2] Etiam in carcere Socratis de animae statu uelitatum est, nescio iam hoc primum, an oportuno in tempore magistri, etsi nihil de loco interest. Quid enim liquido saperet anima tunc Socratis, iam sacro nauigio regresso, iam cicutis damnationis exhaustis, iam morte praesente utique consternata ad aliquem motum secundum naturam, aut exsternata, si non secundum naturam? Quamuis enim placida atque tranquilla, quam nec coniugis fletus statim uiduae nec liberorum conspectus exinde pupillorum lege pietatis inflexerat, uel in hoc tamen mota, ne moueretur, ipsa constantia concussa est aduersus inconstantiae concussionem. Quid autem aliud saperet uir quilibet iniuria damnatus praeter iniuriae solamen, nedum philosophus, gloriae animal, cui nec consolanda est iniuria, sed potius insultanda? [3] Denique post sententiam obuiae coniugi et muliebriter inclamanti: 'iniuste damnatus es, Socrates!' iam et de gratulatione responderat: 'uolebas autem iuste?' Quo nihil mirandum, si et in carcere inuiscatas Anyti et Meliti palmas gestiens infringere ipsa morte coram immortalitatem uindicat animae necessaria praesumptione ad iniuriae frustrationem. [4] Adeo omnis illa tunc sapientia Socratis de industria uenerat consultae aequanimitatis, non de fiducia compertae ueritatis. Cui enim ueritas comperta sine deo? Cui deus cognitus sine Christo? Cui Christus exploratus sine spiritu sancto? Cui spiritus sanctus accommodatus sine fidei sacramento? Sane Socrates facilius diuerso spiritu agebatur, siquidem aiunt daemonium illi a puero adhaesisse, pessimum reuera paedagogum, etsi post deos et cum deis daemonia deputantur penes poetas et philosophos. [5] Nondum enim Christianae potestatis documenta processerant, quae uim istam perniciosissimam nec unquam bonam, atquin omnis erroris artificem, omnis ueritatis auocatricem sola traducit. Quodsi idcirco sapientissimus Socrates secundum Pythii quoque daemonis suffragium scilicet negotium nauantis socio suo, quanto dignior atque constantior Christianae sapientiae adsertio, cuius adflatui tota uis daemonum cedit? [6] Haec sapientia de schola caeli deos quidem saeculi negare liberior, quae nullum Aesculapio gallinaceum reddi iubens praeuaricetur, nec noua inferens daemonia, sed uetera depellens, nec adulescentiam uitians, sed omni bono pudoris informans, ideoque non unius urbis, sed uniuersi orbis iniquam sententiam sustinens pro nomine ueritatis tanto scilicet et perosioris quanto plenioris, ut et mortem non de poculo per habitum iocunditatis absorbeat, sed de patibulo et uiuicomburio per omne ingenium crudelitatis exhauriat, interea in isto tenebrosiore carcere saeculi inter suos Cebetas et suos Phaedonas, si quid de anima examinandum est, ad dei regulas diriget, certa nullum alium potiorem animae demonstratorem quam auctorem. A deo discat quod a deo habeat, aut nec ab alio, si nec a deo. Quis enim reuelabit quod deus texit? Vnde sciscitandum est? Vnde et ignorare tutissimum est. Praestat per deum nescire, quia non reuelauerit, quam per hominem scire, quia ipse praesumpserit.

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A Treatise on the Soul

Chapter I.--It is Not to the Philosophers that We Resort for Information About the Soul But to God. ¹

Having discussed with Hermogenes the single point of the origin of the soul, so far as his assumption led me, that the soul consisted rather in an adaptation ² of matter than of the inspiration ³ of God, I now turn to the other questions incidental to the subject; and (in my treatment of these) I shall evidently have mostly to contend with the philosophers. In the very prison of Socrates they skirmished about the state of the soul. I have my doubts at once whether the time was an opportune one for their (great) master--(to say nothing of the place), although that perhaps does not much matter. For what could the soul of Socrates then contemplate with clearness and serenity? The sacred ship had returned (from Delos), the hemlock draft to which he had been condemned had been drunk, death was now present before him: (his mind) was, ⁴ as one may suppose, ⁵ naturally excited ⁶ at every emotion; or if nature had lost her influence, it must have been deprived of all power of thought. ⁷ Or let it have been as placid and tranquil so you please, inflexible, in spite of the claims of natural duty, ⁸ at the tears of her who was so soon to be his widow, and at the sight of his thenceforward orphan children, yet his soul must have been moved even by its very efforts to suppress emotion; and his constancy itself must have been shaken, as he struggled against the disturbance of the excitement around him. Besides, what other thoughts could any man entertain who had been unjustly condemned to die, but such as should solace him for the injury done to him? Especially would this be the case with that glorious creature, the philosopher, to whom injurious treatment would not suggest a craving for consolation, but rather the feeling of resentment and indignation. Accordingly, after his sentence, when his wife came to him with her effeminate cry, O Socrates, you are unjustly condemned! he seemed already to find joy in answering, Would you then wish me justly condemned? It is therefore not to be wondered at, if even in his prison, from a desire to break the foul hands of Anytus and Melitus, he, in the face of death itself, asserts the immortality of the soul by a strong assumption such as was wanted to frustrate the wrong (they had inflicted upon him). So that all the wisdom of Socrates, at that moment, proceeded from the affectation of an assumed composure, rather than the firm conviction of ascertained truth. For by whom has truth ever been discovered without God? By whom has God ever been found without Christ? By whom has Christ ever been explored without the Holy Spirit? By whom has the Holy Spirit ever been attained without the mysterious gift of faith? ⁹ Socrates, as none can doubt, was actuated by a different spirit. For they say that a demon clave to him from his boyhood--the very worst teacher certainly, notwithstanding the high place assigned to it by poets and philosophers--even next to, (nay, along with) the gods themselves. The teachings of the power of Christ had not yet been given--(that power) which alone can confute this most pernicious influence of evil that has nothing good in it, but is rather the author of all error, and the seducer from all truth. Now if Socrates was pronounced the wisest of men by the oracle of the Pythian demon, which, you may be sure, neatly managed the business for his friend, of how much greater dignity and constancy is the assertion of the Christian wisdom, before the very breath of which the whole host of demons is scattered! This wisdom of the school of heaven frankly and without reserve denies the gods of this world, and shows no such inconsistency as to order a "cock to be sacrificed to AEsculapius:" ¹⁰ no new gods and demons does it introduce, but expels the old ones; it corrupts not youth, but instructs them in all goodness and moderation; and so it bears the unjust condemnation not of one city only, but of all the world, in the cause of that truth which incurs indeed the greater hatred in proportion to its fulness: so that it tastes death not out of a (poisoned) cup almost in the way of jollity; but it exhausts it in every kind of bitter cruelty, on gibbets and in holocausts. ¹¹ Meanwhile, in the still gloomier prison of the world amongst your Cebeses and Phaedos, in every investigation concerning (man's) soul, it directs its inquiry according to the rules of God. At all events, you can show us no more powerful expounder of the soul than the Author thereof. From God you may learn about that which you hold of God; but from none else will you get this knowledge, if you get it not from God. For who is to reveal that which God has hidden? To that quarter must we resort in our inquiries whence we are most safe even in deriving our ignorance. For it is really better for us not to know a thing, because He has not revealed it to us, than to know it according to man's wisdom, because he has been bold enough to assume it.