Tusculan Disputations by Cicero (reading books for 7 year olds .txt) 📕

From Argos she did chosen men convey,
Bound to fetch back the Golden Fleece, their prey;

or those who have seen the straits of the ocean,

Where the swift waves divide the neighboring shores
Of Europe, and of Afric;

What kind of sight do you imagine that will be when the whole earth is laid open to our view? and that, too, not only in its position, form, and boundaries, nor those parts of it only which are habitable, but those also that lie uncultivated, through the extremities of heat and cold to which they are exposed? For not even now is it with our eyes that we view what we see, for the body itself has no senses; but (as the naturalists, ay, and even the physicians assure us, who have opened our bodies, and examined them) there are certain perforated channels from the seat of the soul to the eyes, ears, and nose; so that frequently, when either prevented by meditation, or the force of some bodily disorder, we neither hear nor see, though our eyes and ears are 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 everything 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.

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
Of Orcus, the pale regions of the dead.

And does it become a philosopher to boast that he is not afraid of these things, and that he has discovered them to be false? And from this we may perceive how acute these men were by nature, who, if they had been left without any instruction, would have believed in these things. But now they have certainly made a very fine acquisition in learning that when the day of their death arrives, they will perish entirely. And if that really is the case⁠—for I say nothing either way⁠—what is there agreeable or glorious in it? Not that I see any reason why the opinion of Pythagoras and Plato may not be true. But even although Plato were to have assigned no reason for his opinion (observe how much I esteem the man), the weight of his authority would have borne me down; but he has brought so many reasons that he appears to me to have endeavored to convince others, and certainly to have convinced himself.

But there are many who labor on the other side of the question, and condemn souls to death as if they were criminals capitally convicted. Nor have they any other reason to allege why the immortality of the soul appears to them to be incredible, except that they are not able to conceive what sort of thing the soul can be when disentangled from the body; just as if they could really form a correct idea as to what sort of thing it is, even when it is in the body, what its form, and size, and abode are, so that were they able to have a full view of all that is now hidden from them in a living body, they have no idea whether the soul would be discernible by them, or whether it is of so fine a texture that it would escape their sight. Let those consider this, who say that they are unable to form any idea of the soul without the body, and then they will see whether they can form any adequate idea of what it is when it is in the body. For my own part, when I reflect on the nature of the soul, it appears to me a far more perplexing and obscure question to determine what is its character while it is in the body⁠—a place which, as it were, does not belong to it⁠—than to imagine what it is when it leaves it, and has arrived at the free aether, which is, if I may so say, its proper, its own habitation. For unless we are to say that we cannot apprehend the character or nature of anything which we have never seen, we certainly may be able to form some notion of God, and of