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A UTHOR : 
 
 ARISTOTELES 
 
 TITLE: 
 
 HA-TAPUACH, THE 
 APPLE; A TREATISE ON 
 
 PLACE: 
 
 NEW YORK 
 
 DA TE : 
 
 1885 
 
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 Aristotelest 
 
 Ha-tapuaoh, the appler a treatise on the Inmoiv^? 
 tality of the soul, by Aristotle, the Stagyrite, 
 translated from the Hebrew,. with notes and apho- 
 risms, by Rev* Dr# Isidbr "Kaliseh. Kew York, 
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 a -TapuacliirD Pte iWple. 
 
 A TREATISE ON 
 
 Sl)e 3mmortaHti| of tt|f Soul 
 
 — BY- 
 
 ARISTOTLE, THE STAGYRITE. 
 Translated from the Hebrew, 
 
 WITH NOTES AND APHORISMS, 
 
 —by- 
 Rev. Dr. ISIDOR KALISCH. 
 
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 NEW YORK: 
 THE AMERICAN HEBREW, 498- 50O THIRD AVE.' 
 
 1885. 
 
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 Translator's Preface. 
 
 
 PHIL. COWEN, PRINTER, 
 498-500 THIRD AVE., NEW YORK. 
 
 X 
 
 ^ 
 
 The present little work, entitled To MpXov 
 "the apple," was originally composed by Aris- 
 totle in a dialogue with his disciples during the 
 last moments of his life (See Zur Geschichte der 
 Judischen Poesiey etc., von Franz Delitzsch, Leip- 
 zig. 1836, p. 46). It was translated anonymously 
 into the Arabian language, from which the He- 
 brew version was derived, called "Ha-Tapuach," 
 the Apple. The translation from the Arabic 
 was made by Rabbi Abraham, son of Rabbi 
 Samuel, son of Rabbi Chasdai ha-Levi, (Vide 
 14th letter in the book Igereth ha-Morah, Furth 
 1846,) who lived in the twelfth century. He 
 was a contemporary of the renowned Hebrew 
 grammarian and scholar, David Kimchi, and was 
 Chief Rabbi at Barcelona, the capital of the Spa- 
 nish province Catalonia. His grandfather Chasdai 
 lived in the tenth century, during the government 
 of the caliph Abderrahman IH. 
 
 This caliph once received from the Emperor of 
 Constantinople a Greek manuscript on medical 
 
 3C 
 
 28541 n 
 
 - -*; 
 
^*<f.- 
 
 « t « *<• «te ? * ; t • • • 
 
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 herbs, VWii.Vas*^Q'rx<difftcult to decipher. On 
 the recommendation of a monk named Nicolai 
 Chasdai was consulted as to its contents, and 
 rendered their meaning with such accuracy that 
 the caliph not only appointed him physician, but 
 also took his advice in political affairs of the high- 
 est importance. He possessed a very valuable 
 library, consisting of the most valuable manu- 
 scripts in different languages, which he procured 
 at great expense for the benefit of a Hebrew 
 Academy in the city of Sura, in Asia. This an- 
 cient treasure was probably inherited by Abraham, 
 the Hebrew translator of this little book of Aris- 
 totle. I translated it from the Hebrew into 
 English, and is, as far as I know, the first trans- 
 lation of its kind. 
 
 It contains a story that some disciples entered 
 the sick room of Aristotle to pay him a visit, and 
 urged him at the same time to give them his 
 ideas, views and convictions upon the immortal- 
 ity of the soul. He granted their request, but 
 finally referred them to his philosophical works, 
 especially to the de anima libri tres. 
 
 This work is generally admitted to be genuine. 
 He composed it when he was teaching at the 
 Lykeion (Lyceum) in Athens. 
 
 I have also added some notes, showing the 
 
 ' - ^ 
 
 V. 
 
 mistakes which were made in ancient times and 
 how modern sciences corrected them. 
 
 Furthermore, I have endeavored to enrich this 
 little volume with all that I found in the pages of 
 the renowned philosophers of modern times, giv- 
 ing their bold, argumentative and decisive views 
 concerning the immortality of the souL 
 
 I 
 
 \ 
 
 ^ 
 
\ 
 
 \ 
 
 Ha-Tapuach: The Apple. 
 
 Abraham Halevi, the sonof Chasdai, states 
 that when he studied this essay, which was 
 composed by Greek philosophers, and be- 
 came familiar with its contents, it struck him 
 that such a work would promote virtue and 
 religion, and strengthen imbeciles in faith who 
 cling to heretical ideas, and proclaim that 
 nothing substantial is left of man after depart- 
 ing this life, holding that man exists only 
 in being a body, and in death is utterly anni- 
 hilated.' 
 
 In proof of this assertion, they adduce the 
 following illustration : There are many things 
 which are composed of different materials, and 
 only when these materials are combined do 
 they become useful to us, as. for instance, 
 ink.' A combination of different ingredients 
 
 --/:•,• 
 
s 
 
 produces the black color which serves us 
 for writing purposes, but each separate sub- 
 stance is incapable of itself to furnish the 
 same utility. 
 
 In this fashion, they contend against the 
 immortality of the soul. They, of whom the 
 prophet says are an abhorrence unto all 
 
 flesh. 3 
 
 Therefore, I rendered the version of the 
 following book from the Arabic into the 
 Hebrew language, and which begins as fol- 
 lows : 
 
 When the scholars lost the way of truth, 
 and when the straight road which leads di- 
 rectly to it became obscured to the rational- 
 ists and savans, who are called in their lan- 
 guage philosophers and friends of wisdom, 
 they all assembled together at an edifice and 
 concluded unanimously to discover, if possi- 
 ble, the right road which man should walk 
 in order to live happy. They found that the 
 true elements of happiness consisted in acting 
 
 i 
 
 
 towards their fellow men as towards them- 
 selves, to avoid every shameful and villainous 
 behavior, to acknowledge the truth, to be 
 resigned to the will of God and to adore Him. 
 There lived at that time a much renowned 
 man, erudite and deeply versed in art, who 
 was called Aristotle. Wise men attended his 
 lectures on philosophy and were edified by 
 them. When it was noised abroad that he 
 was dangerously ill, and that his final hour 
 was fast approaching, all the wise men as- 
 sembled together, and in a body paid him a 
 visit. They found the great man ravaged by 
 disease, and suffering the most intense and 
 agonizing pain. In his hand he held an apple, 
 from which he seemed to derive vigor by in- 
 haling its sweetness. His visitors were fright- 
 ened at the terrible sight which he presented. 
 But as they drew near, they found his coun- 
 tenance serene, and he gave manifestations of 
 joy at seeing them. They said to him : Sir, 
 when we first saw you we were overcome 
 
 /. 
 
lO 
 
 II 
 
 with fear, because wc thought you were 
 afflicted with an inflammatory disease, and 
 had lost all your vigor. But now that wc 
 find you so cheerful and in such good spirits, 
 our lost courage is regained." The philoso- 
 pher smiled and said : ** Do not attribute my 
 cheerfulness to the fact that I have recovered 
 from a dangerous illness, because I am well 
 aware that I must die, as I have no strength 
 left to overcome this violent pain, and were it 
 not for this apple, whose ajj^reeable flavor re- 
 freshes and animates me a little, I should 
 have yielded this life ere now. But the ani- 
 mal soul, which is combined with the intel- 
 lectual soul, has a longing desire for the rich 
 flavor. I am alternating from gladness to 
 sadness and from sadness to gladness as I am 
 departing from a world of antitheses and 
 eternal change.* The four elements of wliich 
 everything exists are entirely opposite ; the 
 one is cold, the other warm ; the one dry, 
 the other moist ; consequently, how can the 
 
 body exist which is created of these four ele- 
 ments and spare its life even for a moment ? 
 Where these elements counterpoise each 
 other, so long as the equilibrium lasts, so 
 long does life continue to exist. No sooner 
 does one element gain the sway than the body 
 falls >5ick. and disease and infirmity are en- 
 gendered. The skilful physician who under- 
 stands the disease will recognize the weak- 
 ened element and use his efforts to strengthen 
 it, and at the same time will endeavor to re- 
 duce the mastery of its opposite, thus estab- 
 lishing an equilibrium, and restore the body 
 to its natural state of good health. Yet how 
 many physicians are there who are unable to 
 detect the weakened element, and who 
 through ignorance increase its infirmity, de- 
 stroy the body and produce death. 
 
 The rational soul which sways and rules 
 man, to which the vegetable and animal souls 
 are subordinated, is not composed of the 
 four elements, but consists of another simple 
 
 I 
 
12 
 
 J 
 
 spiritual substance, s This rational soul knows 
 and discriminates between good and evil, 
 furthermore, that two things which equal a 
 third one are equal to one another. Again, 
 that three is an uneven and four an even num- 
 ber ; it knows also its creator and itself, 
 and this soul is peculiar to man and not to 
 any other mortal being. The other soul, 
 (spiritual power,) memory, that retains ideas 
 in man which would otherwise be forgotten 
 by him. A third spiritual power is imagi- 
 nation, which conjures up the invisible and 
 seems to penetrate the horoscope of the fu- 
 ture. Thus a person may think himself else- 
 where from his real position in his imagina- 
 tion. It is the same power which permits 
 man to penetrate the future. 
 
 The fourth is the inventive faculty of man, 
 which finds ample illustration in the handi- 
 work of weavers, knitters and the like. And 
 were it not for the fact that this is an incon- 
 venient time to dwell long on these subjects, 
 
 
 »■ ' ^ m Jtf ^T'^y^^^ ggi 
 
 
 13 
 
 i' 
 
 I would elucidate them one after the other, 
 and show you their practical advantages. 
 
 Simas, one of the savans, then said : Sir, 
 you have ever been kind to us and taught us 
 many sciences. Grant us the favor now of 
 invigorating our hearts even as yours is invig- 
 orated, so that we may not be afraid to meet 
 death, and that the distress which is common 
 to all mortals when they are about to be called 
 away from this life (because they know not 
 their destination nor the result of all their 
 hopes) may never trouble us. You will there- 
 by benefit us twofold : First, you will instruct 
 us and strengthen our courage, and, second- 
 ly, we will be able to banish all uneasiness, 
 affliction and sadness over your loss, if we 
 know that you repose and have eternal peace 
 after your death. 
 
 Aristotle replied : I will lead you in the 
 right way and instruct you in a manner that 
 you can comprehend the truth of my words, 
 although the task is already a burden to me. 
 
r 
 
 / 
 
 14 
 
 15 
 
 However, I will smell the pleasing scent of 
 this apple to refresh myself and revivify my 
 weakened spiritual powers. This will enable 
 me to finish all that I desire to communicate 
 to you. and I will feel rewarded if I can make 
 you understand thoroughly this highly im- 
 portant topic. 
 
 Upon concluding this speech, all the dis- 
 ciples arose and kissed his forehead. 
 
 Artistotle then proceeded as follows : I 
 will first ask a question : Do you acknowl- 
 edge and believe that philosophy which con 
 tains all sciences is true, and that he who ar- 
 dently searches for truth and right, looks out 
 for the highest degree of moral perfection— 
 the divine nature, and further, that even by 
 this men are distinguished from all other 
 creatures ? They answered : We are forced 
 to acknowledge that this is so. He then con- 
 tinued : If it be so, as you admit, will the 
 benefit which man derives from knowledge, 
 and the higher rank which he gains by it, be 
 bestowed upon him entirely in this world, or 
 
 will he also enjoy the fruits of such knowl- 
 edge and rank after death in another world I 
 Do you intend to maintain before you die 
 that you have not bestowed the degree of 
 eminence upon this science which really be- 
 longs to it ? There are many foolish men who 
 err and stray from the right path, refuse to 
 listen to any correction, do not want to know 
 their Creator, and yet all their days and years 
 in this sublunary sphere are spent in pleasure 
 and fraught with good luck ; while on the 
 other hand many wise men, who love knowl- 
 edge, accept instruction and information wil- 
 lingly, and seek to know their Creator, have 
 neither happiness nor welfare. But if you are 
 startled and frightened at death, which is 
 only a means to separate the soul^ from the 
 body in order to attach itself to God and to 
 associate with the sainted wise spirits, then 
 you have not ascribed a high value to the 
 science, and you will perish like the animal 
 soul in other creatures. 
 
 MfctMniK^ 
 
i6 
 
 17 
 
 I will ask you another question : Do yott 
 know that death is a separation of the soul 
 from the body ? His visitors answered : That 
 is so. Aristotle then asked: Why do you ap- 
 pear so dejected ? Are you not glad that you 
 have acquired some learning, or is it because 
 you have not acquired still more ? They re- 
 sponded: It is the latter reason which causes 
 this dejection among us. 
 
 Now, then, if it is as has been said, you must 
 then plainly acknowledge that the body can 
 neither see nor hear nor comprehend anything 
 without the power of the soul which dwells in 
 it during life ; but the body itself, which has a 
 longing for eating and drinking, and for amuse- 
 ments, is a hinderance to the soul to acquire 
 the great preferences. When the soul separ- 
 ates from the body, however,, it parts with that 
 which prevented its perfection. I have al« 
 ready explained to you that the precious wise 
 doctrines are attainable to man only when 
 his soul stands upon the high moral perfection, 
 
 
 where it is pure and blameless and cleansed 
 from all sensual and low desires, and with- 
 drawn from impurity m which it was con 
 fined ; because such a one is of terrestiial 
 origin which aspires merely to sensual pleas- 
 ures, to eating and drinking like other crea- 
 tures which are irrational, and therefore they 
 cannot control their instinct and lust. But 
 when man stands on high eminence he aug- 
 ments his spiritual treasure, he controls him- 
 self and represses unlawful inclinations and 
 despises carnal pleasures by which he contam- 
 inates himself. He loves pure spiritual 
 enjoyments, while he is zealously studying 
 that science which brought him to the knowl- 
 edge of the Almighty God who created the 
 world with His sublime wisdom, whose ways 
 he endeavors to investigate, and through 
 which his mind's eye becomes clear sighted 
 and many mysteries unveil themselves ; his 
 soul is filled up with joy that differs from all 
 sensual pleasures, for sensual pleasures die 
 
t 
 
 IS 
 
 )i 
 
 immediately after they have been partaken of 
 and dissolve in nothing ; yes, they untimely 
 ruin the body and plunge the body into a pre- 
 mature grave. But the enjoyments of the soul 
 consist in that it learns to know its Creator, in 
 beholding the wonderful creations in heaven, 
 the circular motion of the spheres, their ar- 
 rangement, and how everything was founded 
 in wisdom. He, however, who is not so far 
 advanced in sciences so as to be able to con- 
 ceive such beautiful and sublime ideas, be- 
 holds himself, the artful structure of his limbs, 
 the number of the nerves of motion and mus- 
 cles which give to the body the proper move- 
 ment when it alters its place or when it is in 
 a state of rest, the power or faculties which 
 the Creator bestowed on each limb separately 
 to render some service, and that none is too 
 much and none too little, then he will be able 
 to comprehend his Creator in spirit and will, 
 and at the same time understand that all 
 human knowledge is but a defective and de- 
 
 it 
 
 \i 
 
 19 
 
 spicable patchwork. But the soul of the 
 zealous philosopher who endeavors to conceive 
 all these sciences is faultless and honest, his 
 soul feels neither sorrow nor pain when it 
 parts from the body, which prevents it from 
 completely satisfying its desires and wishes. 
 
 Vou observe now. that a real philosopher 
 who is morally pure and virtuous, kills his 
 delight in worldly pleasures, for instance in 
 eating and drinking, in garments, and in mer- 
 ry things, in treasures of gold and silver; and 
 he abhors all enjoyments which ruin body 
 and soul. 
 
 He, however, who suffers himself to be 
 hurried away in such a manner by sensual 
 lust, by eating or drinking to excess, destroys 
 his body, and becomes weak and sick ; be- 
 cause the excess in eating and drinking in- 
 creases many fluid elements which originate 
 in the body, to bear a certain proportion to 
 each other, and which are absolutely necessary 
 for the existence of the body. One element, 
 
 ,v 
 
20 
 
 21 
 
 the blood, the source ot life, is warm and 
 moist y a second element, a dark fluid, is cold 
 and dry; the tiiird one is a white fluid, cold 
 and humid, (brains and spinal marrow). 
 Each of them increases or decreases by the 
 different food. And just so, he wlio suffers 
 himself to indulge to excess his animal pro- 
 pensity, weakens his body and ruins himself. 
 But the wise man spoken of, despises all 
 such pleasures, and endeavors to make him- 
 self perfect, in order to conceive his Creator 
 who produced everything out of nothing, and 
 thus he looks at death cheerfully ; for he sees 
 in it only a separation of the soul from the 
 body. For what advantages does life offer 
 him after he has killed in himself all the low 
 and base inclinations ? Would he not rather 
 hail with delight the time when his spirit 
 draws finally nearer to his Creator, to enjoy 
 happiness in the reflective splendor of His 
 glory ? He need not be afraid to go there 
 for he will And no obstacle in his way to im- 
 
 h 
 
 I 
 
 pede him and turn him back, as will be the 
 case of those who hunt after vanity and 
 empty pursuits, who did not make their way 
 and facilitate it ; these dare not go near there, 
 and alone will find obstacles to repel them. 
 Hence you who maintain to be wise and learn- 
 ed, who despise all earthly pleasures as you 
 are obliged to do, why do you fear and recoil 
 at death ? If the root is already agreeable to 
 you how much more so must be the fruit ? 
 
 The wise Simias then exclaimed : Sir, 
 thou hast made death very desirable to us, 
 although we dreaded it before. Then Mil- 
 on spoke : Until now I was afraid of death, 
 and now I abhor a too long life. To which 
 Kriton made answer : Why do you fear a 
 long life ? If you love and look for death, 
 you will find it ; it will not withdraw from 
 you. The other responded ; Such an ob- 
 jection is not becoming a wise man as you 
 are ; for although I by no means fear death, 
 I dare not nevertheless look for it, before it 
 
22 
 
 23 
 
 appears ; because man must use life in order 
 to strive upward and to attain the highest 
 possible perfection. He teaches and in- 
 structs himself, so that he can penetrate into 
 the spirit o! philosophy and arrive at the 
 knowledge of his Creator. He learns every 
 effect must have its cause and every motion 
 its motive power, until he comes by his 
 wisdom to God, the First Cause, who called 
 the world into existence out of nothing, and 
 . who is the beginning of all. The whole uni- 
 verse cannot fill Him up and the thinking 
 spirit cannot comprehend Him. In His wis- 
 dom He has created seven heavens (spheres); 
 in each heaven he put stars with luminous 
 light and invested them with power to rule 
 over our sublunary world, and granted them 
 the authority to give good and evil, wealth, 
 glory, poverty, and disgrace; and all this un- 
 der the sway of thuir Guide and Leader. 
 
 The astrologer who perceived the influ- 
 ence of the planets, believed they had an ab- 
 
 U 
 
 h 
 
 solute sovereign power and dominion, adorn- 
 ed them as deities and worshiped them, be- 
 ing of the opinion that all which is occasioned 
 by the planets proceeds from their own sov- 
 ereignty, and that they rule by their indepen- 
 dent authority. 
 
 Thus the ancient savans allowed images 
 to be made of the planets, which they wor- 
 shiped as Jupiter. Astarte, etc. They over- 
 looked the real first cause and origin of all, 
 and every one- according to his pleasuie se^ 
 lected a star to worship, e,^., the sun, moon, 
 etc. These men had not the understanding 
 that the effort and course of the stars are al- 
 ways fixed and happen in an invariable man- 
 ner, that their order is not changed, and that 
 they cannot deviate from their innate laws ; 
 they must rather move according to the 
 power granted them, and that a strong will 
 leads them from East to West and from West 
 to East without opposition. The stars obey 
 the will like slaves; nor are they at liberty to 
 
 
 \ 
 
\ 
 
 24 
 
 25 
 
 A 
 
 decline or deviate from their course. Their 
 motion and course do not originate in a free 
 power which is determined in them ; but the 
 higher sphere is their guide and leader. In 
 this highest sphere was but the power of 
 God, who made it and bestowed understand- 
 ing upon it, as is asserted in the books of the 
 philosophers who penetrated and fathomed 
 
 these sciences. 
 
 This error was adopted by all men until 
 Noah appeared, the first of the enquirers, 
 who considered this subject and succeeded in 
 gaining a deep insight into it and learned his 
 Creator. He comprehended, that there must 
 be a first beginning and a supreme leader to 
 and o<* everything, in whom the greatest wis- 
 dom and all sublime and excellent properties 
 are innate. Many generations after Noah 
 lived the patriarch Abraham, the most pro- 
 found thinker of all. for he found out, that all 
 his contemporaries were sunk in '•rror and 
 idolatry. He conceived God to be the Gov- 
 
 t 
 
 crnor and Supreme Leader of sun, moon and 
 stars, and that obedience to Him, is better 
 than the sacrificing of human beings to plan- 
 ets. He did not follow the example of his 
 father Terach who worshiped the idol Janus, 
 (a picture of the moon) in the city of Haran 
 and to whom the people sacrificed their chil- 
 dren as burnt offerings, in honor of their 
 God. 
 
 Because Abraham renounced their soci- 
 ety and laid aside their usages and customs, 
 they called him the philosopher. 
 
 Whosoever has advanced to such a high 
 degree of philosophical knowledge, as did the 
 patriarch Abraham, may wish that death be 
 near to him. I have, however, not yet at- 
 tained this high and sublime degree, and 
 therefore do not wish that death be near to 
 me, but wait until I reach it. Perhaps 
 when death does come I shall have acquired 
 such a degree of excellence. 
 Thereupon Aristotle said to Kriton : Mi- 
 
 m 
 
 ^ 
 
26 
 
 21 
 
 Ion's answer has my full approbation. I ap- 
 preciate his words very highly, and must say 
 that he answered you with true wisdom. I 
 treasure his remarks and praise his science 
 and understanding. 
 
 Another one of his disciples, Aristoxenus 
 by name, said to him : Show us further- 
 more thy great favor by teaching us, how we 
 can acquire a philosophy which possesses 
 such excellent qualifications that it leads man 
 out of the darkness of stupidity and obscuri- 
 ty, and out of folly to the light of wisdom 
 and the effulgent lustre of real knowledge. 
 
 The sage responded: ** Whoever desires to 
 understand philosophy must read, study and 
 learn diligently the first eight books which I 
 composed, until he comes to the book De 
 Anima, (Of the Soul). By this method he 
 will know and comprehend how the soul ex- 
 ists in the body, its state, its abode and na- 
 ture, whether the soul is confined and impris 
 soned in the body ; whether it is created at 
 
 
 the same time with the body, or was former- 
 ly created and then made to live in the body. 
 Why it is invisible to the eye. Whether it 
 will resurrect again after departing from the 
 body, or be annihilated with it. When he 
 thus knows the powers of his soul, he will 
 then comprehend also his Creator ; he will 
 walk in the straight path without deviating 
 therefrom either to the right or left, — and this 
 is the highest degree of excellence attainable 
 by man. Now I have shown you the way to 
 truth without deviating therefrom discour- 
 aged, but made it obvious to you ; because 
 the doctrines which teach what is right and 
 true do not lie or deceive by words. Know, 
 thererefore, that he, who despises sensual 
 enjoyments and stores the mind with philoso- 
 phical knowledge, knows the superiority of 
 the soul over the body, but if, notwithstand- 
 ing, he is afraid and horror-stricken as soon 
 as death approaches, his knowledge is so 
 much patch-work and he is still far from the 
 
i 
 
 I 
 
 28 
 
 sustaining goal of philosophy, and exposes 
 himself to the derision of all. But he, who 
 follows the way of a truly wise man, controls 
 his passions and propensities, trusts in his 
 Creator, despises the evil, chooses the 
 good and fears not death, deserves the 
 name of a true sage. To whom, however, 
 death appears horrible in spite of his stu- 
 dies, to him philosophy offers no advantage, 
 because it failed to yield him fruit. For 
 this reason, the kind Creator permitted 
 wise men and inspired savans to arise, that 
 they may work for the welfare of man and 
 instruct the illiterate who cannot compre- 
 hend and conceive their Creator by their own 
 reflection, but only as they were taught in 
 their youth, which may be good or evil. If 
 they take the right path it will be inerad- 
 icably impressed upon them, so that they will 
 never deviate from it, and just so will be 
 the fate of those who have chosen a crooked, 
 unbeaten waypath. The difference between 
 
 I 
 
 '( 
 
 f 
 
 29 
 
 followers in the straight path and those in 
 the crooked path is very great. 
 
 But the former, although in the right' 
 path, were there more on account of the fact 
 that they were led there, than through any 
 conception of their own ideas. 
 
 Then there is another class of men whose 
 understanding and reason are powerful 
 enough to enable them to walk in the straight 
 path, but their spirit grows inert when the 
 body falls sick, and thus their progress is: 
 impeded. 
 
 s 
 
 And these philosophers are divided into two 
 classes : one maintains that the universe has 
 neither a beginning nor an end. Nothing is 
 created anew in the sublunary world. Gener- 
 ations come and generations go, and the 
 world will remain the same forever, and has 
 neither guide nor leader. These philosophers 
 are atheists. 
 
 The other class maintains that there is a 
 first cause ; but that the soul is created out 
 
 1 
 
I 
 
 30 
 
 of the body, and as long as the body exists 
 the soul is in a great tumult. They give the 
 following evidence of their statement: A 
 child whose body is still feeble comprehends 
 and understands very little until its body is 
 more solid and stronger. Were the soul of a 
 foreign origin, without being of the body, why 
 should it be hindered from occupying at once 
 its high position, and why is it prevented 
 from using its functions when the body falls 
 sick and becomes foolish, loses its reason 
 and becomes crazy? And so also is the 
 work of the Creator and His infinite wisdom 
 comprehensible to them, by the wonderful 
 conformation of the limbs and veins of the 
 human body. 
 
 I have explained all this in the books 
 which I have composed, and where you will 
 also find a thorough and complete refutation 
 of the two opinions. 
 
 And all the persons present asked: Sir, 
 which is the most important knowledge that 
 
 31 
 
 man should acquire in order to reach the 
 highest pinnacle of wisdom and virtue ? 
 
 Aristotle responded : There is no knowl- 
 edge like that of philosophy, for this enlight- 
 ens the mind and leads man through this 
 world in probity and virtue, and thus he ob- 
 tains future happiness and bliss in both 
 worlds. 7 My first eight books treat on the 
 fundamental ideas of all sciences which are 
 accessible to man. He can comprehend the 
 causes and evidences which are given there, 
 and be enabled to judge between those which 
 are strong and unassailable, and those which 
 are not right and do not represent the truth. 
 These sophistic evidences which appear to be 
 near the truth, are not true at all, but are 
 only useful, as the Creator, praised be His 
 name, wanted to show, in the clearest light, 
 the power of true oratory in opposition to 
 sophistry. By this the true sage can weaken 
 and refute the statements of the sophists, and 
 is able to give by his wisdom such weighty, 
 
 
zx 
 
 32 
 
 33 
 
 I 
 
 cogent proofs, so that the sophists are left 
 without the power of opposition and refuta- 
 tion. 
 
 The advantage of sophistry to philosophy 
 is to be likened to the use of the flesh of the 
 viper in medicine: although it be poison, it 
 diminishes, mitigates and heals pain. 
 
 It is therefore the duty of the philosopher 
 to understand such kind of demonstration, so 
 that he may not, through ignorance, succumb 
 to the phrases of sophists, but be on the alert 
 to discover the places where he is liable to 
 fall into error. 
 
 These books treat on all sciences in a 
 general way. I have also composed another 
 book, called Metaphj'sic. In this book, I 
 treat on the spheres of heaven and the circu- 
 lar movement of the stars, who in their nature 
 are unlike sublunary things and of a sub- 
 limer kind, but we have not the power and 
 ability to conceive them. 
 
 The rational soul, however, originates and 
 
 comes from there, has its abode in our body, 
 is an entirety, and not composed of different 
 parts, of a simple nature and faultless. 
 
 Happy is the soul which has not contami- 
 nated itself and which comprehends its Crea- 
 tor, for it returns to the place of its origin, 
 joyful and blissful. 
 
 But woe to the sinful soul. It is not al- 
 lowed to return to its place of origin, because 
 it is loaded with mean, sensual pleasures 
 which impede and prevent its flight 
 
 When the Sage concluded, his hands be- 
 came weak, the apple dropped from them, 
 the paleness of death overspread his face, and 
 he expired. 
 
 His disciples arose, bent over and kissed 
 him. weeping bitterly. They exclaimed : 
 He who receives the souls of the philoso- 
 phers, may He also receive thy spirit, and 
 place it where it behooves a pious and vir- 
 tuous man. 
 
Translator's Notes. 
 
 ■II 
 
 h 
 
 i 
 f 
 
 *• 
 
 ■e \ 
 
 (i.— Page 2). Sophists 6o<pi6rai were a class of 
 literati before and at the time of Socrates, who 
 boasted of possessing all kinds of sciences and 
 arts, and who were not in search of truth, but the 
 appearance of it 
 
 They mastered all men's minds by a winsome 
 and admirable eloquence, and understood how, 
 by fallacious and plausible reasoning to give the 
 appearance of truth to views, however erroneous. 
 Their agreeable and seductive method of argu- 
 ment gained great applause for their doctrines 
 and tenets among the young men of Greece, who 
 thronged the public places to hear them. (Vide 
 Xenophon Mem. S. I. 6 13.) Men, who for 
 money taught their wisdom, are called Sophists. 
 
 They spoke extempore on any subject, and as 
 Cicero narrates, they called for suggestions of 
 
 i 
 
 * VWI'lUMJIVlpM 
 
II 
 
 ! 
 
 ! 
 
 i 
 
 1, 
 
 i 
 
 M 
 
 i« 
 
 I 
 
 II 
 
 36 
 
 themes and problems upon which to speak at 
 another time. 
 
 Plato, Cicero and Gellius did not praise them, 
 because they denied the existence of a Divine 
 Being, and freed men from all social duties and 
 obligations, and because they had been and were 
 solicitous to use their power to shake the stead- 
 fastness of knowledge, to confound the ideas of 
 right and wrong, virtue and vice, and the moral 
 judgment by dialectical paralogism. In declar- 
 ing what was right or wrong, they would some- 
 times take one view, then again the directly 
 opposite, according to the'r interest. Instead 
 of being instructors of wisdom, they were merely 
 dialecticians and cavilers who made nobody any 
 wiser or better. By the spirit of public med- 
 itation which they agitated when they put ques- 
 tions as e. g., is it possible that virtue can be 
 taught, they paralyzed the power of moral sense. 
 
 They busied themselves with useless and idle 
 speculations, such as, how came the universe into 
 existence, cosmogony, etc., (Vide Xenophon 
 Mem. S. I. I, II.), and thus confused the minds 
 
 mm g" ^— ^— ^P^M 
 
 \ 
 
 37 
 
 of their pupils by their chimeras and illusions. 
 
 Socrates, who did not interlace his philosophy 
 with anything except that which was in immedi- 
 ate relation to practical life, was therefore their 
 mortal enemy; because all their investigations 
 were necessarily amply interwoven with sophisms,' 
 fallacious conclusions and contradictions, and 
 produced just the contrary effect which he in- 
 tended, namely, to enlighten the minds and im- 
 prove the hearts of his hearers. (Vide Cicero, 
 Brut. 8, 32,85, 292). The word <Soq>i6Tv how- 
 ever, had at first a very honorable signification, 
 and was used with the word <?o<?>o? in a more 
 comprehensive sense to designate a wise man, a 
 scholar. 
 
 Since the time of Protagoras of Abdera, 444 
 B. C, the word sophist has been used in an 
 odious sense, which has been preserved until 
 now. 
 
 (2. — Page 7). The soul cannot be compared 
 with the black color and the light which consist 
 only in the composition of the different ingredi- 
 ents. The quality which is produced by the 
 
38 
 
 fi 
 
 .'•4 
 
 n- 
 
 composition, is not real, but an appearance, an 
 effect which such composed ingredients have 
 upon our senses which we are unable to dissolve. 
 The power of thinking, the soul, is not and can- 
 not be of this kind. All its qualities are effects 
 which presupposes it. Or as Plotinus correctly 
 maintains: matter cannot think and out of un- 
 thinking parts cannot be composed a thinking 
 whole. 
 
 (3. — Page 8). In the same strain it reads in 
 the third dialogue of Plato's Phaedon: How mis- 
 erable is the fate of a mortal who deprives him- 
 self of a consolatory expectation of a future state 
 by unfortunate sophisms! He must not meditate 
 on his being, but must live in stupor and despair. 
 
 What is more terrible to the human soul than 
 annihilation ? 
 
 And who can be more wretched than the man 
 who sees it advancing upon him with rapid strides, 
 and who has previously felt and experienced it 
 in the unabatable fear anticipating it ? In for- 
 tunate circumstances the shocking thoughts of 
 nihilty creep between delicious pleasures like a 
 
 1 
 
 39 
 
 snake between flowers, and poisons the enjoyment 
 of life; and in distress robs life of the only con- 
 solatory hope which soothes man's misery, the 
 hope of a better future. Yes, the idea of an ap- 
 proaching non-entity militates so much against 
 the nature of the human soul, that we cannot re- 
 concile it with its next consequences, and whither- 
 soever we may direct our thoughts, we come to 
 a thousand absurdities and contradictions. 
 
 (4- — Page 10). It is an ancient erroneous idea, 
 that our globe consists of four elements. The 
 Philosopher Thales who was born at Miletus, in 
 Greece 640 B. C, and who studied at the schools 
 of the Egyptian priests, opened a school at his 
 birth-place and taught that water is the primeval 
 source of all substances. Pherecydes was of 
 opinion that the earth was the parent of all 
 things contained in the world. Heraclit ascribed 
 the parentage to fire, and Anixemenes to air. 
 Other philosophers maintained that all in this 
 world is composed of three elements, while Plato, 
 born in the year 434 B. C, contended that the 
 foundation of everything in this world are the 
 
40 
 
 ¥■ 
 
 \i V 
 
 I 
 
 
 four elements, fire, air, earth and water. 
 
 This fallacious idea was adopted by all civilized 
 nations until the thirteenth century. We know 
 now positively through the aid of chemistry that 
 there are about sixty elements. 
 
 (5, — Page 12). The power of the soul and 
 that of the body vary from each other in this, that 
 the sole power is simple and indivisible, and 
 therefore can not be destroyed, while the body is 
 in a process of decay and dies. The soul can not 
 be killed by a natural force. 
 
 ' (6. — Page 15). The ideas of the non-existence 
 of a human soul, and that the human power of 
 reason is merely a faculty produced by an art- 
 fully composed matter or by a fine organization 
 and a wonderful harmony which prevails among 
 all the parts of the body, were and are refuted by 
 both ancient and modern philosophers: They say: 
 The human intellect, the self-consciousness, or 
 ego suniy is not a corporeal but a simple indi- 
 visible substance, called soul; because its thinking 
 and volition are in it and not scattered in several 
 things. It is a self-subsisting independent power 
 
 k 
 
 41 
 
 \ 
 
 which gathers together all impressions or ideas, 
 compares one thing with the other and judges, 
 concludes, infers and syllogizes. It can not be 
 destroyed or annihilated ; because annihilation of 
 anything means dissolution into its elementary 
 parts, as the soul does not consist of parts and is 
 merely a simple substance, it consequently has 
 an immortal nature. 
 
 (7-— Page 31). Aristotle refers here to his 
 work which he wrote on the human soul. The 
 first contains a history and criticisim of the views 
 about the human soul which were in vogue until 
 his time, 2,200 B. C. 
 
 In the second book, he not only treats on the 
 powers of the human soul, but also on the per- 
 ception of the senses, which theme is continued 
 through the third and last book, up to chapter 
 three, where he begins to treat on the power of 
 imagination and thinking, etc. 
 
I 
 
 I 
 
 I 
 
 Aphorisms. 
 
 Aristotle in De Anima, Book I, chap. 4, says : 
 " Old age is produced, not because the soul has 
 suffered something, no, but because the body 
 wherein it dwells has. Thus in the case of in- 
 toxication or suffering from any sickness, think- 
 ing and considering become weak ; while some- 
 thing in the body perishes, the soul itself is 
 never injured." It is something divine. IMem 
 book II., at the end of chap. 2, he says : When 
 the body dies, all feeling, remembrance and vo- 
 lition are gone forever ; because they do not 
 belong to the intellect. Aristotle excludes them 
 all from the immortality of the soul, and differs 
 from Plato in that respect ; but Spinoza and 
 Hegel agree with Aristotle in this view. The 
 rationality of the soul is not, according to Aris- 
 totle, like the other parts of the soul, the reality 
 of the body, but it consists in itself, is separable, 
 
44 
 
 4S 
 
 and therefore is not annihilated by the death of 
 the body. Socrates taught : The soul is a di- 
 vine being resembling God. It draws nearer to 
 God through reason and its invisible activity, 
 and is therefore immortal. (Xenophon Mem. I. 
 
 4, § 8, 9, 4, 3» etc.) 
 
 Plato maintained : The soul is an external 
 self active power. He continues that the essence 
 of the soul belongs to the world of invisibility, 
 to the world of necessary truism of the Un- 
 changeable, and therefore life is its immutable 
 necessary quality, and is indestructible. 
 
 The well-known remarks of Socrates at the 
 close of his defence before his judges deserve a 
 place here : " It is true, we must retire to our 
 offices, you to live and I to die. But whether 
 you or I are going on the better expedition is 
 known to God only." (Apol. of Soc, 28, 45, 47.) 
 
 Aristotle defines the soul as follows : " The 
 soul (an organic power) is the first perfect reality 
 of a living natural body according to its power^ 
 and of such a one that has organs. 
 
 The Stoics considered reason as nothing else 
 
 but a part of the divine spirit, merged in a 
 human body, so that human souls were to them 
 certain parts of God or evolutions from Him. 
 
 Immanuel Kant (born 1724-died 1804) main- 
 tained that the ideas of liberty, immortality of 
 the soul, and the God-head, receive value and 
 firmness from practical ethics. 
 
 Frederich Heinrich Jacobi (born 1743-died 
 1819) taught that the external world is cognizant 
 by the external senses, but God, providence, 
 freedom, immortality, morality, and, in one word, 
 the intellectual world, is perceived, in a metaphys- 
 ical sense, the organum of truth, or understanding. 
 
 Jean Paul Friedrich Richter (born 1763-died 
 1825) says in the book entitled Salnia, page 156: 
 Sleep is more an emblem of durability than of 
 death, and exactly so is a swoon, because can 
 there be a livelier resurrection than in such 
 cases, where the soul is entirely excluded from 
 the sensual world, yea, is a great distance re- 
 moved from its own, recovers the former condi- 
 tion id esty and looks into the world and con- 
 ceives with an undiminished power ? Conse- 
 
 ■» >i^" * 
 
46 
 
 47 
 
 quently, the soul, concerning its substance, in 
 spite of all corporeal limitation, has not suffered 
 or lost anything. A spirit is a treasury of a 
 whole world, an abyss of a simple entity. It is 
 admitted that God is the highest simple spirit 
 
 with an infinite fulness. As according to Blu- 
 
 menbach, the foetus has all the traits of the fu- 
 ture, so it is in the spirit. 
 
 Evidence of Memory. 
 
 What is it which really receives and carries 
 the ever-growing world of experiences ? Evi- 
 dently the names of cities are not engraved upon 
 the brain-globes, as if they were globes of earth. 
 Does the mass of soft, small balls contain a col- 
 lection of dictionaries, and by what traces can 
 they be found, for the brain of the most learned 
 man resembles the brain of the most illiterate ? 
 And how do the spiritual order and connection 
 originate in this organic broth ? As the optic 
 nerve deposits all its pictures, printed words, 
 etc., on the same place of the brain in tumultuous 
 order, there must be a reasonable power which 
 
 I 
 
 \ 
 
 arranges these impressions in their proper order. 
 But does the spirit possess nothing at all ? He 
 alone is and has all. There must be a second 
 ethereal brain. The spirit is invisible like his 
 word. Is not the highest and all love contained 
 in a word ? Is it lost when the air which carries 
 it is gone ? 
 
 We feel it when we 'strain our brain in order 
 to bring something back to memory. 
 
 Of what consists the contents of self-conscious- 
 ness or ego sum, I am ? Take away from it all, 
 that IS, all thoughts, and it has nothing. 
 
 We wonder at our forgetful ness, why not at 
 our recollection ? What has transpired in the 
 brains ? How can the annihilated corporeal re- 
 novate itself ? Or was it only suppressed, and 
 what then ? Shall this communion cease at once? 
 If the remembrance lives within the brains, what 
 does the spirit do ? Does he see in them traces, 
 and how does he know they are old ? Does it 
 depend on his will to recollect itself and to revive 
 them ? Can you have a friend without a beating 
 of the heart, can you be angry without the over- 
 
 •ymmrmm 
 
■f 
 
 48 
 
 flowing of the gall-bladder ; or is the liver the 
 wrath ? We notice it by the brain and its relation 
 to the memory still nearer, because it happens 
 oftener and in trifling things. 
 
 Since time immemorial, the wisest and best 
 men rejected as untrue the idea that man ceases 
 to be after death a free, active, self-conscious, 
 rational being ; but in order not to become tedi- 
 ous, I will not present any more of their aphor- 
 isms, but will rather attempt to give a complete 
 view of all their arguments in favor of the im- 
 mortality of the soul : 
 
 1. Our consciousness tells us that the soul- 
 power is not a composition of different parts of 
 the body, but is a simple self-subsisting being, 
 entirely different from the body. It is indivis- 
 ible, and cannot be annihilated by any natural 
 power, and consequently cannot be annihilated 
 by the death of the body. It remains in exist- 
 ence, and will continue to work. 
 
 2. Man distinguishes himself essentially from 
 
 
 i<l 
 
 ^ 
 
 ll 
 
 49 
 
 an animal by natural endowments, namely : 
 reason, freedom, and feeling, which make him 
 capable of a logical, moral and aesthetic perfec- 
 tion. 
 
 Man does not depend on anything corporeal, 
 because he needs education and culture, which 
 he does not acquire like the animal, through 
 a full growth of the body. 
 
 Nor is he inclosed within bounds, but is per- 
 fectible ad infinitum. 
 
 An animal never becomes wiser, stronger or 
 better, and shows not more skill in any perform- 
 ance than his genus, and while a beast or plant 
 remains at the same standpoint where nature 
 put it, it becomes exactly what it was designed 
 for. 
 
 Man, on the other hand, has always an exces- 
 sive desire of progressive perfection, the end of 
 which he can never attain in this world. The 
 wisest of men dies and is conscious that he is 
 but a tyro in all sciences, and that he could make 
 unlimited progress should he be placed in anoth- 
 er world ♦ 
 
so 
 
 It is impossible that the Creator has placed 
 in vain such indestructible desire into man's 
 heart. There must be a second or future life, 
 where all the powers of man will be fully devel- 
 and perfected. The whole place of creation in 
 
 this world points to that. 
 
 3. It is evident that the stars or the worlds 
 of which we can receive only a glimpse during 
 the night, belong together in a physical connec- 
 tion ; and just so will there probably be a cer- 
 tain moral connection between all their inhabi- 
 tants, which is only possible if man were im- 
 mortal. What an immense scene will then be 
 presented to rational beings to act in, for pros- 
 perity and bliss. 
 
 4. The animal magnetism proves that the 
 soul can be placed in a spiritual state, where it is 
 in a certain independency of the body, and in a 
 far more perfect activity* Vide Jean Paul, Mu- 
 seum, Stuttg. Tiib. 1 81 4, 8. 
 
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