ARGUMENT OF SOCRATES.

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"But when," he continued, "it considers any subject by itself, does it proceed in the direction of what is pure, everlasting, immortal, and immutable? and, as if closely allied to this, does it abide with it ever, when it is left to itself, and is empowered to do so? and is it relieved of its distraction? and, as being placed in connection with things like itself, is it always identical and unchangeable with regard to them? And is this condition of the soul called wisdom?"

"You speak, Socrates," said he, "with the utmost fairness and truth."

"To which species of the two, then, both from what was said before and that just now, does the soul appear to be more like and the more closely allied?"

"Every one, Socrates," replied Cebes, "even the dullest, would, in my mind, allow, from this mode of investigation, that the soul, in every respect, bears a greater resemblance to that which is always the same than to that which is not." "But what of the body?"

"It more resembles the latter."

"But view it, also, in this light, that, when the soul and body are together, nature enjoins submission and obedience on the one, and on the other authority and command. In this light, again, which of the two seems to you to resemble the divine, and which the human? Does it not appear to you that the divine is naturally adapted to govern and guide, but the human to be governed and to serve?"

१९ So it seems."

"Which, then, does the soul resemble?"

"It is evident, Socrates, that the soul resembles the divine, but the body the human."

"Observe, then, Cebes, if such be our conclusion from all that has been said, that the soul bears the stronger resemblance to that which is divine, immortal, intelligent, uniform, indissoluble, always the same, and identical with itself; but that the body resembles more that which is human, mortal, unintelligent,

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BELIEF OF GREEK PHILOSOPHERS.

multiform, soluble, and at no time identical with itself. Can we object to this conclusion, my dear Cebes, that it is not fairly drawn?"

"We cannot, Socrates."

"What then? When these things are so, is it not natural for the body to be speedily dispersed, and for the soul to be altogether indissoluble, or very near it? Is this soul of ours,being such in itself and in its nature, on its separation from the body, likely to be dissipated and destroyed? Far from it, my dear Simmias and Cebes. It is far more likely to stand thus that it will go hence to that which resembles itself, the invisible, divine, immortal, and wise."

Thus reasoned the mighty intellect of this man, until the "magnificence of eternity" opened before him, dimly, indeed, but yet in such a manner that, in view of his own dissolution, he could liken himself unto the swan, whose notes of always the sweetest in the moment of death. "So cheerfully," said he, "do I depart this life, hoping for the immortal — the imperishable."

song were

So also would we consider the opinions of other philosophers, and the views of different nations, in order to confirm the idea of the universal belief of this truth.

Plato and Aristotle taught the same, though less clearly, being inclined to the pre-existence of souls, in order to reconcile things so as to make them admissible to their own minds. "Every soul," says the former, "is immortal. That which is always in motion is from eternity; but that which is moved by another must have an end."

Strabo also recognizes the opinions of Plato, and at the same time acquaints us with his own. When speaking of the Indian Brachmans, he affirms that they, as this philosopher, compose fables of the immortality of the soul, and of judgments in the infernal shades; yet, to me, he says, it seems not to be doubted but the belief of the eternal existence of man's rational soul is fully as ancient as mankind itself.

OPINION OF CYRUS.

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"For, methinks, the excellency of its own faculties and operations above all material agents should be alone sufficient to afford, to every contemplative man, certain glimpses of both the divine original, and immortality thereof; and the desire of posthumous glory, an affection congenial and natural to all noble minds, together with a secret fear of future unhappiness, common to all, to give pregnant hints of its endless existence after death."

Cyrus, king of Persia, has uttered his convictions in this social sort of way: "No, my dear children; I can never be persuaded that the soul lives no longer than it dwells in this mortal body, and that it dies on separation; for I see that the soul communicates vigor and motion to mortal bodies during its continuance in them. Neither can I be persuaded that the soul is divested of intelligence on its separation from this gross, senseless body; but it is probable that, when the soul is separated, it becomes perfect and entire, and is then more intelligent."

Passing over a list of illustrious men, whose views coincide, in all important particulars, with those already given, we notice those of Athanasius, who reasons that "the soul of man is intellectual, incorporeal, impassible, immortal substance. The soul moves the body, but is itself moved by nothing else; it follows that it must have a principle of motion within itself, and therefore that it will continue to live and to move of itself after the death and corruption of the body. For the soul cannot die, but it is the body that dies, by reason of the soul's departure from it. But if the soul were moved by the body, it would follow that, when the body which moves it is separated from it, it must die.

"But if the soul moves the body, it must much more move itself; and if it have a principle of motion within itself, it must necessarily live after the death of the body; for the motion of the soul is nothing but the life of the soul.

"Because the soul is immortal, it is naturally capable of un

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VIEWS OF CHURCH FATHERS.

derstanding and reasoning about those things which are eternal and immortal. For as the body, because it is mortal, has its senses fitted to perceive fading, mortal things, so the soul, which contemplates and reasons about immortal things, must necessarily be itself immortal, and live forever. For those notions and speculations it has concerning immortality never forsake it, but, still continuing in it, are, as it were, an earnest and foretaste of its future eternity. And from hence it comes to pass that it has naturally, and from itself, an apprehension and knowledge of God, without receiving it by the information and instruction of any one else."

Cyprian, Irenæus, Augustine, and all the venerable fathers of antiquity, concurred in the same doctrine. They contributed drops, at least, toward swelling the stream that was flowing on to the ocean of eternal truth. They augmented the force of that resistless current that was sweeping on, even beyond the shores of time, losing itself in the untold vastness of eternity's wide sea. Through their influence the channel became broader and deeper, and the preparation for richer waves of blessing more and more perfect. The freight of living souls borne upon its bosom assumed an importance in proportion to the significance given to that mysterious life-principle, "Everlasting." They heard the deep-toned voices of Nature, and acknowledged their harmony. Air, earth, sky, and sca, all spoke the same language. The surging waves of their own consciousness gave the same response, and constrained them to cry, "O man, thou art immortal!" and to unite, in some measure, in the ejaculation of Empedocles, "Farewell, all earthly allies. I am henceforth no mortal being, but an immortal angel, ascending up into divinity, and reflecting upon that likeness of it which I find in myself."

Turning from these solitary but influential representatives to the history of nations, and their general belief, we find the Egyptians very early contending for the truth of this doctrine. It is true they made the disembodied, indissoluble spirit a

HINDOO AND JEWISH BELIEF.

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thing to animate the bodies of various inferior orders of creation. The cycles of eternity were to witness perpetual changes in its state and condition, but no decay. On, and still on, it was to live through an inconceivable length of time. Each change was a promotion to a higher degree of blessedness, though the character of the blessedness took its coloring from their own imagination.

Similar to this is the Hindoo faith, with its two great systems — the Dwita and the Adwita, characterized by the distinction of two eternal existences-spirit and matter, and that of one only, the spirit. The philosophers of the former believe that the soul is but a portion of the divine Spirit united to a portion of matter, and that even matter is an emanation from this same Deity.

Under this theory, the existence of the soul, in connection with a material body, is looked upon as a misfortune, and deliverance from this connection the highest bliss. Their idea of supreme felicity is to be absorbed into Deity; to live age after age, while successive transmigrations fit them for a higher position in the scale of being, until they so nearly resemble the sacred character of the Brahma of their devotion, as to be one with him.

What saith the Jewish people? "That man's body was framed by the great Artificer, who, taking earth, fashioned it into a human shape. But the soul was made of no created matter, but proceeded from the Father and Governor of all. For as to what he says, 'He breathed,' &c., nothing else can be meant by it but a divine spirit proceeding and coming from his blessed and spiritual nature, sent into our bodies as into a colony, for the advantage of mankind, who, although as to their visible part they are mortal, yet as to their invisible part are immortal."

The Chinese, Japanese, and Mohammedans were believers in this doctrine, and it was a distinguishing point in the system of religious belief which characterized the Druids, being to