and incorporeal natures from bodies. For seeing the orderly arrangement of
bodies, we understand that a certain incorporeal power presides over them;
as with respect to the celestial bodies, they have a certain presiding
motive power. As we therefore see that our body is moved, but is no longer
so after death, we conceive that it was a certain incorporeal power which
moved it. Hence, perceiving that we believe things incorporeal and
unapparent from things apparent and corporeal, fables came to be adopted,
that we might come from things apparent to certain unapparent natures; as,
for instance, that on hearing the adulteries, bonds, and lacerations of the
gods, castrations of heaven, and the like, we may not rest satisfied with
the apparent meaning of such like particulars, but may proceed to the
unapparent, and investigate the true signification. After this manner,
therefore, looking to the nature of things, were fables employed.

But from looking to our souls, they originated as follows: While we are
children we live according to the phantasy, but the phantastic part is
conversant with figures, and types, and things of this kind. That the
phantastic part in us therefore may be preserved, we employ fables in
consequence of this part rejoicing in fables. It may also be said that
a fable is nothing else than a false discourse shadowing forth the truth:
for a fable is the image of truth. But the soul is the image of the
natures prior to herself; and hence the soul very properly rejoices in
fables, as an image in an image. As we are therefore from our childhood
nourished in fables, it is necessary that they should be introduced. And
thus much for the first problem, concerning the origin of fables.

In the next place let us consider what the difference is between the
fables of philosophers and poets. Each therefore has something in which
it abounds more than, and something in which it is deficient from the
other. Thus, for instance, the poetic fable abounds in this, that we must