it; but neither would you be competent to give any account of it, unless you should hear from one who had seen it.'
"'Certainly not,' I said.
"'How then,' he said, 'should the philosophers judge correctly about God, or speak any truth, when they have no knowledge of Him, having neither seen Him at any time, nor heard Him?'
"'But, father,' said I, 'the Deity cannot be seen merely by the eyes, as other living beings can, but is discernible to the mind alone, as Plato says; and I believe him.'
Chap. iv.—The soul of itself cannot see God.
"'Is there then,' says he, 'such and so great power in our mind? Or can a man not perceive by sense sooner? Will the mind of man see God at any time, if it is uninstructed by the Holy Spirit?'
"'Plato indeed says,' replied I, 'that the mind's eye is of such a nature, and has been given for this end, that we may see that very Being when the mind is pure itself, who is the cause of all discerned by the mind, having no colour, no form, no greatness—nothing, indeed, which the bodily eye looks upon; but It is something of this sort, he goes on to say, that is beyond all essence, unutterable and inexplicable, but alone honourable and good, coming suddenly into souls well-dispositioned, on account of their affinity to and desire of seeing Him.'
"'What affinity, then,' replied he, 'is there between us and God? Is the soul also divine and immortal, and a part of that very regal mind? And even as that sees God, so also is it attainable by us to conceive of the Deity in our mind, and thence to become happy?'
"'Assuredly,' I said.
"'And do all the souls of all living beings comprehend Him?' he asked; 'or are the souls of men of one kind, and the souls of horses and of asses of another kind?'
"'No; but the souls which are in all are similar,' I answered.
"'Then,' says he, 'shall both horses and asses see, or have they seen at some time or other, God?'
