d 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, whilst 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 favour
from his judges, but maintained a manly freedom, which was the effect not
of pride, but of the true greatness of his soul: and on the last day of
his life, he held a long discourse on this subject; and a few days before,
when he might have been easily freed from his confinement, he refused to
be so, and when he had almost actually hold of that deadly cup, he spoke
with the air of a man not forced to die, but ascending into heaven.

XXX. For so indeed he thought himself, and thus he spoke:--"That there were
two ways, and that the souls of men, at their departure from the body,
took different roads, for those which were polluted with vices, that are
common to men, and which had given themselves up entirely to unclean
desires, and had become so blinded by them as to have habituated
themselves to all manner of debauchery and profligacy, or to have laid
detestable schemes for the ruin of their country, took a road wide of that
which led to the assembly of the Gods: but they who had preserved
the