other things, can we doubt that they have some being who presides over
them, or has made them (if, indeed, they have been made, as is the
opinion of Plato, or if, as Aristotle thinks, they are eternal), or who
at all events is the regulator of so immense a fabric and so great a
blessing to men? Thus, though you see not the soul of man, as you see
not the Deity, yet, as by the contemplation of his works you are led to
acknowledge a God, so you must own the divine power of the soul, from
its remembering things, from its invention, from the quickness of its
motion, and from all the beauty of virtue. Where, then, is it seated,
you will say?

XXIX. In my opinion, it is seated in the head, and I can bring you
reasons for my adopting that opinion. At present, let the soul reside
where it will, you certainly have one in you. Should you ask what its
nature is? It has one peculiarly its own; but admitting it to consist
of fire, or air, it does not affect the present question. Only observe
this, that as you are convinced there is a God, though you are ignorant
where he resides, and what shape he is of; in like manner you ought to
feel assured that you have a soul, though you cannot satisfy yourself
of the place of its residence, nor its form. In our knowledge of the
soul, unless we are grossly ignorant of natural philosophy, we cannot
but be satisfied that it has nothing but what is simple, unmixed,
uncompounded, and single; and if this is admitted, then it cannot be
separated, nor divided, nor dispersed, nor parted, and therefore it
cannot perish; for to perish implies a parting-asunder, a division, a
disunion, of those parts which, while it subsisted, were held together
by some band. And it was because he was influenced by these and similar
reasons that Socrates neither looked out for anybody to plead for him
when he was accused, nor begged any favor from his judges, but
maintained a manly freedom, which was the effect not of pride, but of