sensations in consequence of the regulations of nature. Aristotle, a
man superior to all others, both in genius and industry (I always
except Plato), after having embraced these four known sorts of
principles, from which all things deduce their origin, imagines that
there is a certain fifth nature, from whence comes the soul; for to
think, to foresee, to learn, to teach, to invent anything, and many
other attributes of the same kind, such as to remember, to love, to
hate, to desire, to fear, to be pleased or displeased--these, and
others like them, exist, he thinks, in none of those first four kinds:
on such account he adds a fifth kind, which has no name, and so by a
new name he calls the soul [Greek: endelecheia], as if it were a
certain continued and perpetual motion.

XI. If I have not forgotten anything unintentionally, these are the
principal opinions concerning the soul. I have omitted Democritus, a
very great man indeed, but one who deduces the soul from the fortuitous
concourse of small, light, and round substances; for, if you believe
men of his school, there is nothing which a crowd of atoms cannot
effect. Which of these opinions is true, some God must determine. It is
an important question for us, Which has the most appearance of truth?
Shall we, then, prefer determining between them, or shall we return to
our subject?

_A._ I could wish both, if possible; but it is difficult to mix them:
therefore, if without a discussion of them we can get rid of the fears
of death, let us proceed to do so; but if this is not to be done
without explaining the question about souls, let us have that now, and
the other at another time.

_M._ I take that plan to be the best, which I perceive you are inclined