39. What do you desire? says Socrates. To have the souls of rational beings or of irrational? Rational. Rational of what kind, virtuous or vicious? Virtuous. Why then do you not seek after such souls? Because we have them already. Why then do you fight and stand at variance?
END OF THE ELEVENTH BOOK.
Book XII.
1. All that you desire to compass by devious means is yours already, if you will but freely take it. That is to say, if you will leave behind you all that is past, commit the future to Providence, and regulate the present in piety and justice. In piety that you may love your appointed lot; for Nature gave it to you and you to it. In justice, that you may speak the truth with-out constraint or guile; that you may do what is lawful and proper; that you may not be hindered by the wickedness of others, or by their opinion, or their talk, or by any sensation of this poor surrounding body, for the part concerned may look to that. If then, now that you are near your exit, setting behind you all other things, you will hold alone in reverence your ruling part, the spirit divine within you; if you will cease to dread the end of life, but rather fear to miss the beginning of life according to Nature, you will be a man, worthy of the ordered Universe that produced you; you will cease to be a stranger in your own country, gaping in wonder at every daily happening, caught up by this trifle or by that.
2. God beholds all souls bare and stripped of these corporeal vessels, husk, and refuse. By his intelligence alone he touches that only which has been instilled by him and has emanated from himself. If you would but inure yourself to do the like, you would be eased of many a torment. For he who regards not the surrounding flesh will not waste his leisure in thinking about vesture, house, or fame, or other mere external furniture or accoutrement.
3. Three parts there are of which you are compact; body, soul, intelligence. Of these the two first are yours in so far as they must have your care; the third only is properly your own. And if you will cast away from yourself, that is from your mind, all that others do or say, all that you yourself have done or said, all your fears for the future, all the uncontrollable accompaniments of the body that envelops you and of its congenital soul, and all that is whirled in the besieging vortex that races without, so that your intellectual power, made pure, and set above the accidents of fate, may live its own life in freedom, just, resigned, veracious; if, I repeat, you cast out from your soul all comes of excessive attachment either to the past or to the future, then you will become in the words of Empedocles,
A faultless sphere rejoiced in endless rest.
You will study to live the only life there is to live, to wit the present; and you will be able, till death shall come, to spend what remains of life in noble tranquillity, at peace with the spirit within.
4. I have wondered often how it comes that, while every man loves himself beyond all others, yet he holds his own opinion of himself in less esteem than the opinion of others. Yet, if a God or some wise teacher came and ordered a man to conceive and design nothing which he would not utter the moment it occurred to him, he would not abide the ordeal for a single day. Thus we stand in greater awe of our neighbours’ opinion of us than we do of our own.
5. How can it be that the Gods, who have ordered all things well for man’s advantage, overlooked one thing only, to wit that some of the best of mankind, who have held the closest relations with things divine, and by pious works and holy ministry become intimate with the Divinity, once dead, should arise no more, but be altogether extinguished? If this be truly so, be well assured that, if it ought to have been otherwise they would have made it otherwise. Had it been right it would have been practicable; and had it been according to Nature, Nature would have effected it. From its not being so, if it really be not so, be persuaded that it ought not to have been. You see that, in debating this matter, you are pleading a point of justice with the Gods. Now we would not thus plead with the Gods were they not perfectly good and just. And, if they are so, they have left nothing unjustly and unreasonably neglected in their administration.