open and in good condition; so that we may easily apprehend that it is
the soul itself which sees and hears, and not those parts which are, as
it were, but windows to the soul, by means of which, however, she can
perceive nothing, unless she is on the spot, and exerts herself. How
shall we account for the fact that by the same power of thinking we
comprehend the most different things--as color, taste, heat, smell, and
sound--which the soul could never know by her five messengers, unless
every thing were referred to her, and she were the sole judge of all?
And we shall certainly discover these things in a more clear and
perfect degree when the soul is disengaged from the body, and has
arrived at that goal to which nature leads her; for at present,
notwithstanding nature has contrived, with the greatest skill, those
channels which lead from the body to the soul, yet are they, in some
way or other, stopped up with earthy and concrete bodies; but when we
shall be nothing but soul, then nothing will interfere to prevent our
seeing everything in its real substance and in its true character.

XXI. It is true, I might expatiate, did the subject require it, on the
many and various objects with which the soul will be entertained in
those heavenly regions; when I reflect on which, I am apt to wonder at
the boldness of some philosophers, who are so struck with admiration at
the knowledge of nature as to thank, in an exulting manner, the first
inventor and teacher of natural philosophy, and to reverence him as a
God; for they declare that they have been delivered by his means from
the greatest tyrants, a perpetual terror, and a fear that molested them
by night and day. What is this dread--this fear? What old woman is
there so weak as to fear these things, which you, forsooth, had you not
been acquainted with natural philosophy, would stand in awe of?

The hallow'd roofs of Acheron, the dread