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[78] I used to be told that Pythagoras and his disciples, —who were almost fellow-countrymen of ours, inasmuch as they were formerly called “Italian philosophers,”—never doubted that our souls were emanations of the Universal Divine Mind. Moreover, I had clearly set before me the arguments touching the immortality of the soul, delivered on the last day of his life by Socrates, whom the oracle of Apollo had pronounced the wisest of men. Why multiply words? That is my conviction, that is what I believe—since such is the lightning-like rapidity of [p. 91] the soul, such its wonderful memory of things that are past, such its ability to forecast the future, such its mastery of many arts, sciences, and inventions, that its nature, which encompasses all these things, cannot be mortal; and since the soul is always active and has no source of motion because it is self-moving, its motion will have no end, because it will never leave itself; and since in its nature the soul is of one substance and has nothing whatever mingled with it unlike or dissimilar to itself, it cannot be divided, and if it cannot be divided it cannot perish. And a strong argument that men's knowledge of numerous things antedates their birth is the fact that mere children, in studying difficult subjects, so quickly lay hold upon innumerable things that they seem not to be then learning them for the first time, but to be recalling and remembering them. This, in substance, is Plato's teaching.1

1 Cf. Plato, Phaedo 72 E-73 B, 78–80; Phaedrus 245 c.

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