That is the very point, I said, upon which our adversaries cannot fail to have doubts; viz. that all things depend on God and are encompassed by Him, or, that there is any divinity at all transcending the physical world.
It would be more fitting, she cried, to be silent about such doubts, and not to deign to make any answer to such foolish and wicked propositions; for there is a Divine precept forbidding us to answer a fool in his folly; and he must be a fool, as the Prophet declares, who says that there is no God. But since one needs must speak, I will urge upon you an argument which is not mine nor that of any human being (for it would then be of small value, whosoever spoke it), but an argument which the whole Creation enunciates by the medium of its wonders to the audience [1755] of the eye, with a skilful and artistic utterance that reaches the heart. The Creation proclaims outright the Creator; for the very heavens, as the Prophet says, declare the glory of God with their unutterable words. We see the universal harmony in the wondrous sky and on the wondrous earth; how elements essentially opposed to each other are all woven together in an ineffable union to serve one common end, each contributing its particular force to maintain the whole; how the unmingling and mutually repellent do not fly apart from each other by virtue of their peculiarities, any more than they are destroyed, when compounded, by such contrariety; how those elements which are naturally buoyant move downwards, the heat of the sun, for instance, descending in the rays, while the bodies which possess weight are lifted by becoming rarefied in vapour, so that water contrary to its nature ascends, being conveyed through the air to the upper regions; how too that fire of the firmament so penetrates the earth that even its abysses feel the heat; how the moisture of the rain infused into the soil generates, one though it be by nature, myriads of differing germs, and animates in due proportion each subject of its influence; how very swiftly the polar sphere revolves, how the orbits within it move the contrary way, with all the eclipses, and conjunctions, and measured intervals [1756] of the planets. We see all this with the piercing eyes of mind, nor can we fail to be taught by means of such a spectacle that a Divine power, working with skill and method, is manifesting itself in this actual world, and, penetrating each portion, combines those portions with the whole and completes the whole by the portions, and encompasses the universe with a single all-controlling force, self-centred and self-contained, never ceasing from its motion, yet never altering the position which it holds.
And pray how, I asked, does this belief in the existence of God prove along with it the existence of the human soul? For God, surely, is not the same thing as the soul, so that, if the one were believed in, the other must necessarily be believed in.
She replied: It has been said by wise men that man is a little world [1757] in himself and contains all the elements which go to complete the universe. If this view is a true one (and so it seems), we perhaps shall need no other ally than it to establish the truth of our conception of the soul. And our conception of it is this; that it exists, with a rare and peculiar nature of its own, independently of the body with its gross texture. We get our exact knowledge of this outer world from the apprehension of our senses, and these sensational operations themselves lead us on to the understanding of the super-sensual world of fact and thought, and our eye thus becomes the interpreter of that almighty wisdom which is visible in the universe, and points in itself to the Being Who encompasses it. Just so, when we look to our inner world, we find no slight grounds there also, in the known, for conjecturing the unknown; and the unknown there also is that which, being the object of thought and not of sight, eludes the grasp of sense.
I rejoined, Nay, it may be very possible to infer a wisdom transcending the universe from the skilful and artistic designs observable in this harmonized fabric of physical nature; but, as regards the soul, what knowledge is possible to those who would trace, from any indications the body has to give, the unknown through the known?
Most certainly, the Virgin replied, the soul herself, to those who wish to follow the wise proverb and know themselves, is a competent [1758] instructress; of the fact, I mean, that she is an immaterial and spiritual thing, working and moving in a way corresponding to her peculiar nature, and evincing these peculiar emotions through the organs of the body. For this bodily organization exists the same even in those who have just been reduced by death to the state of corpses, but it remains without motion or action because the force of the soul is no longer in it. It moves only when there is sensation in the organs, and not only that, but the mental force by means of that sensation penetrates with its own impulses and moves whither it will all those organs of sensation.
What then, I asked, is the soul? Perhaps there may be some possible means of delineating its nature; so that we may have some comprehension of this subject, in the way of a sketch.
Its definition, the Teacher replied, has been attempted in different ways by different writers, each according to his own bent; but the following is our opinion about it. The soul is an essence created, and living, and intellectual, transmitting from itself to an organized and sentient body the power of living and of grasping objects of sense, as long as a natural constitution capable of this holds together.
Saying this she pointed to the physician [1759] who was sitting to watch her state, and said: There is a proof of what I say close by us. How, I ask, does this man, by putting his fingers to feel the pulse, hear in a manner, through this sense of touch, Nature calling loudly to him and telling him of her peculiar pain; in fact, that the disease in the body is an inflammatory one [1760] , and that the malady originates in this or that internal organ; and that there is such and such a degree of fever? How too is he taught by the agency of the eye other facts of this kind, when he looks to see the posture of the patient and watches the wasting of the flesh? As, too, the state of the complexion, pale somewhat and bilious, and the gaze of the eyes, as is the case with those in pain, involuntarily inclining to sadness, indicate the internal condition, so the ear gives information of the like, ascertaining the nature of the malady by the shortness of the breathing and by the groan that comes with it. One might say that even the sense of smell in the expert is not incapable of detecting the kind of disorder, but that it notices the secret suffering of the vitals in the particular quality of the breath. Could this be so if there were not a certain force of intelligence present in each organ of the senses? What would our hand have taught us of itself, without thought conducting it from feeling to understanding the subject before it? What would the ear, as separate from mind, or the eye or the nostril or any other organ have helped towards the settling of the question, all by themselves? Verily, it is most true what one of heathen culture is recorded to have said, that it is the mind that sees and the mind that hears [1761] . Else, if you will not allow this to be true, you must tell me why, when you look at the sun, as you have been trained by your instructor to look at him, you assert that he is not in the breadth of his disc of the size he appears to the many, but that he exceeds by many times the measure of the entire earth. Do you not confidently maintain that it is so, because you have arrived by reasoning through phenomena at the conception of such and such a movement, of such distances of time and space, of such causes of eclipse? And when you look at the waning and waxing moon you are taught other truths by the visible figure of that heavenly body, viz. that it is in itself devoid of light, and that it revolves in the circle nearest to the earth, and that it is lit by light from the sun; just as is the case with mirrors, which, receiving the sun upon them, do not reflect rays of their own, but those of the sun, whose light is given back from their smooth flashing surface. Those who see this, but do not examine it, think that the light comes from the moon herself. But that this is not the case is proved by this; that when she is diametrically facing the sun she has the whole of the disc that looks our way illuminated; but, as she traverses her own circle of revolution quicker from moving in a narrower space, she herself has completed this more than twelve times before the sun has once travelled round his; whence it happens that her substance is not always covered with light. For her position facing him is not maintained in the frequency of her revolutions; but, while this position causes the whole side of the moon which looks to us to be illumined, directly she moves sideways her hemisphere which is turned to us necessarily becomes partially shadowed, and only that which is turned to him meets his embracing rays; the brightness, in fact, keeps on retiring from that which can no longer see the sun to that which still sees him, until she passes right across the sun's disc and receives his rays upon her hinder part; and then the fact of her being in herself totally devoid of light and splendour causes the side turned to us to be invisible while the further hemisphere is all in light; and this is called the completion [1762] of her waning. But when again, in her own revolution, she has passed the sun and she is transverse to his rays, the side which was dark just before begins to shine a little, for the rays move from the illumined part to that so lately invisible. You see what the eye does teach; and yet it would never of itself have afforded this insight, without something that looks through the eyes and uses the data of the senses as mere guides to penetrate from the apparent to the unseen. It is needless to add the methods of geometry that lead us step by step through visible delineations to truths that lie out of sight, and countless other instances which all prove that apprehension is the work of an intellectual essence deeply seated in our nature, acting through the operation of our bodily senses.
But what, I asked, if, insisting on the great differences which, in spite of a certain quality of matter shared alike by all elements in their visible form, exist between each particular kind of matter (motion, for instance, is not the same in all, some moving up, some down; nor form, nor quality either), some one were to say that there was in the same manner incorporated in, and belonging to, these elements a certain force [1763] as well which effects these intellectual insights and operations by a purely natural effort of their own (such effects, for instance, as we often see produced by the mechanists, in whose hands matter, combined according to the rules of Art, thereby imitates Nature, exhibiting resemblance not in figure alone but even in motion, so that when the piece of mechanism sounds in its resonant part it mimics a human voice, without, however, our being able to perceive anywhere any mental force working out the particular figure, character, sound, and movement); suppose, I say, we were to affirm that all this was produced as well in the organic machine of our natural bodies, without any intermixture of a special thinking substance, but owing simply to an inherent motive power of the elements within us accomplishing [1764] by itself these operations--to nothing else, in fact, but an impulsive movement working for the cognition of the object before us; would not then the fact stand proved of the absolute nonexistence [1765] of that intellectual and impalpable Being, the soul, which you talk of?
Your instance, she replied, and your reasoning upon it, though belonging to the counter-argument, may both of them be made allies of our statement, and will contribute not a little to the confirmation of its truth.
Why, how can you say that?