ul of man is also
free from both these qualities: but if it is of that fifth kind of nature,
first introduced by Aristotle, then both Gods and souls are of the same.

XXVII. As this is my opinion, I have explained it in these very words, in
my book on Consolation.(68) The origin of the soul of man is not to be
found upon earth, for there is nothing in the soul of a mixed or concrete
nature, or that has any appearance of being formed or made out of the
earth; nothing even humid, or airy, or fiery: for what is there in natures
of that kind which has the power of memory, understanding, or thought?
which can recollect the past; foresee the future; and comprehend the
present? for these capabilities are confined to divine beings; nor can we
discover any source from which men could derive them, but from God. There
is therefore a peculiar nature and power in the soul, distinct from those
natures which are more known and familiar to us. Whatever, then, that is
which thinks, and which has understanding, and volition, and a principle
of life, is heavenly and divine, and on that account must necessarily be
eternal: nor can God himself, who is known to us, be conceived to be
anything else except a soul free and unembarrassed, distinct from all
mortal concretion, acquainted with everything, and giving motion to
everything, and itself endued with perpetual motion.

XXVIII. Of this kind and nature is the intellect of man. Where, then, is
this intellect seated, and of what character is it? where is your own, and
what is its character? are you able to tell? If I have not faculties for
knowing all that I could desire to know, will you not even allow me to
make use of those which I have? The soul has not sufficient capacity to
comprehend itself; yet, the soul, like the eye, though it has no distinct
view of itself, sees other things: it does not see (which is of least
consequence) its own shape; perhaps not, though it possibly may; but we
will pass that by: but it certainly sees that it has vigour, sagacity,
memory, motion, and velocity; these are all great, divine, eternal
properties. What its appearance is, or where it dwells, it is not
necessary even to inquire. As when we behold, first of all, the beauty and
brilliant appearance of the heavens; secondly, the vast velocity of its
revolutions, beyond power of our imagination to conceive; then the
vicissitudes of nights and days; the four-fold division of the seasons, so
well adapted to t