emple at Delphi, the most excellent and most divine seems to have been
this, Know thyself. And this it was which gave Socrates an occasion and
beginning of doubting and inquiring into it, as Aristotle says in his
Platonics. And yet this appears to Colotes ridiculous and fit to be
scoffed at. And I wonder that he derides not also his master himself,
who does as much whenever he writes concerning the substance of the soul
and the creation of man. For if that which is compounded of both, as
they themselves hold,--of the body, to wit, and the soul,--is man, he
who searches into the nature of the soul consequently also searches into
the nature of man, beginning from his chiefest principle. Now that the
soul is very difficult to be comprehended by reason, and altogether
incomprehensible by the exterior senses, let us not learn from Socrates,
who is a vainglorious and sophistical disputer, but let us take it from
these wise men, who, having forged and framed the substance of the soul
of somewhat hot, spiritual, and aerial, as far as to the faculties of
the flesh, by which she gives heat, softness and strength to the body,
proceed not to that which is the principal, but give over faint and
tired by the way. For that by which she judges, remembers, loves,
hates,--in a word, that which is prudent and rational, is,--say they,
made afterwards of I know not what nameless quality. Now we well know,
that this nameless thing is a confession of their shameful ignorance,
whilst they pretend they cannot name what they are not able to
understand or comprehend. But let this, as they say, be pardoned them.
For it seems not to be a light and easy matter, which every one can at
the first attempt find out and attain to, but has retired itself to the
bottom of some very remote place, and there lies obscurely concealed.
So that there is not, amongst so many words and terms as are in use, any
one that can explain or show it. Socrates therefore was not a fool
or blockhead for seeking and searching what himself was; but they are
rather to be thought shallow coxcombs, who inquire after any other thing
before this, the knowledge of which is so necessary and so hard to find.
For how could he expect to gain the knowledge of other things, who has
not been able to comprehend the principal element even of himself?

But granting a little to Colotes, that there is nothing so vain,
useless, and odious as the seeking into one's self, let us ask him, what
confes