IMLAC DISCOURSES ON THE NATURE OF THE SOUL
"What reason," said the prince, "can be given, why the Egyptians should
thus expensively preserve those carcasses, which some nations consume
with fire, others lay to mingle with the earth, and all agree to remove
from their sight as soon as decent rites can be performed?"
"The original of ancient customs," said Imlac, "is commonly unknown, for
the practice often continues when the cause has ceased; and concerning
superstitious ceremonies it is vain to conjecture, for what reason did
not dictate reason cannot explain. I have long believed that the
practice of embalming arose only from tenderness to the remains of
relations or friends, and to this opinion I am more inclined, because it
seems impossible that this care should have been general: had all the
dead been embalmed, their repositories must in time have been more
spacious than the dwellings of the living. I suppose only the rich or
honourable were secured from corruption, and the rest left to the course
of nature.
"But it is commonly supposed, that the Egyptians believed the soul to
live as long as the body continued undissolved, and therefore tried this
method of eluding death."
"Could the wise Egyptians," said Nekayah, "think so grossly of the soul?
If the soul could once survive its separation, what could it afterwards
receive or suffer from the body?"
"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 anything without
extension; what is extended must have parts, and you allow that whatever
has parts may be destroyed."
"Consider your own conceptions," replied Imlac, "and the difficulty
will be less. You will find substance without extension. An ideal form
is no less real than material bulk; yet an ideal form has no extension.
It is no less certain, when you think on a pyramid, that your mind
possesses the idea of a pyramid, than that the pyramid itself is
standing. What space does the idea of a pyramid occupy more than the
idea of a grain of corn? or how can either idea suffer laceration? As is
the effect, such is the cause: as thought, such is the power that
thinks; a power impassive and indiscerptible."
"But the Being," said Nekayah, "whom I fear to name, the Being which
made the soul, can destroy it."
"He surely can destroy it," answered Imlac, "since, however
unperishable, it receives from a superior nature its power of duration.
That it will not perish by any inherent cause of decay, or principle of
corruption, may be shown by philosophy; but philosophy can tell no more.
That it will not be annihilated by Him that made it, we must humbly
learn from higher authority." The whole assembly stood a while silent
and collected. "Let us return," said Rasselas, "from this scene of
mortality. How gloomy would be these mansions of the dead to him who did
not know that he should never die, that what now acts shall continue its
agency, and what now thinks shall think on for ever. Those that lie here
stretched before us, the wise and the powerful of ancient times, warn us
to remember the shortness of our present state: they were, perhaps,
snatched away while they were busy like us in the choice of life."
"To me," said the princess, "the choice of life is become less
important; I hope hereafter to think only on the choice of eternity."
They then hastened out of the caverns, and under the protection of their
guard returned to Cairo.