"The Egyptians would, doubtless, think erroneously," said the astronomer, "in the darkness of heathenism, and the first dawn of philosophy. The nature of the soul is still disputed, amidst all our opportunities of clearer knowledge; some yet say, that it may be material, who, nevertheless, believe it to be immortal."
"Some," answered Imlac, "have, indeed, said, that the soul is material, but I can scarcely believe that any man has thought it, who knew how to think; for all the conclusions of reason enforce the immateriality of mind, and all the notices of sense and investigations of science concur to prove the unconsciousness of matter.
"It was never supposed that cogitation is inherent in matter, or that every particle is a thinking being. Yet, if any part of matter be devoid of thought, what part can we suppose to think? Matter can differ from matter only in form, density, bulk, motion, and direction of motion: to which of these, however varied or combined, can consciousness be annexed? To be round or square, to be solid or fluid, to be great or little, to be moved slowly or swiftly one way or another, are modes of material existence, all equally alien from the nature of cogitation. If matter be once without thought, it can only be made to think by some new modification, but all the modifications which it can admit, are equally unconnected with cogitative powers."
"But the materialists," said the astronomer, "urge, that matter may have qualities, with which we are unacquainted."
"He who will determine," returned Imlac, "against that which he knows, because there may be something, which he knows not; he that can set hypothetical possibility against acknowledged certainty, is not to be admitted among reasonable beings. All that we know of matter is, that matter is inert, senseless, and lifeless; and, if this conviction cannot be opposed but by referring us to something that we know not, we have all the evidence that human intellect can admit. If that which is known may be overruled by that which is unknown, no being, not omniscient, can arrive at certainty."
"Yet let us not," said the astronomer, "too arrogantly limit the creator's power."
"It is no limitation of omnipotence," replied the poet, "to suppose that one thing is not consistent with another; that the same proposition cannot be, at once, true and false; that the same number cannot be even and odd; that cogitation cannot be conferred on that which is created incapable of cogitation."
"I know not," said Nekayah, "any great use of this question. Does that immateriality, which, in my opinion, you have sufficiently proved, necessarily include eternal duration?"
"Of immateriality," said Imlac, "our ideas are negative, and, therefore, obscure. Immateriality seems to imply a natural power of perpetual duration, as a consequence of exemption from all causes of decay: whatever perishes is destroyed by the solution of its contexture, and separation of its parts; nor can we conceive how that which has no parts, and, therefore, admits no solution, can be naturally corrupted or impaired."
"I know not," said Rasselas, "how to conceive any thing without extension; what is extended must have parts, and you allow, that whatever has parts may be destroyed."