On Two Souls, Against the Manichaeans

² But if at that time my thought was not able to bear and sustain the question concerning life and partaking of life, which is truly a great question, and one that requires much calm discussion among the learned, I might perchance have had power to discover that which to every man considering himself, without a study of the individual parts, is perfectly evident, namely, that everything we are said to know and to understand, we comprehend either by bodily sense or by mental operation.

That the five bodily senses are commonly enumerated as sight, hearing, smell, taste, touch, than all of which intellect is immeasurably more noble and excellent, who would have been so ungrateful and impious as not to concede to me; which being established and confirmed, we should have seen how it follows, that whatsoever things are perceived by touch or sight or in any bodily manner at all, are by so much inferior to those things that we comprehend intellectually as the senses are inferior to the intellect.

Wherefore, since all life, and so every soul, can be perceived by no bodily sense, but by the intellect alone, whereas while yonder sun and moon and every luminary that is beheld by these mortal eyes, the Manichæans themselves also say must be attributed to the true and good God, it is the height of madness to claim that that belongs to God which we observe bodily; but, on the other hand, to think that what we receive not only by the mind, but by the highest form of mind, namely, reason and intellect, that is life, whatsoever it may be called, nevertheless life, should be deprived and bereft of the same God as its author.

For if having invoked God, I had asked myself what living is, how inscrutable it is to every bodily sense, how absolutely incorporeal it is, could not I have answered? Or would not the Manichæans also confess not only that the souls they detest live, but that they live also immortally? And that Christ's saying: "Send the dead to bury their dead," was uttered not with reference to those not living at all, but with reference to sinners, which is the only death of the immortal soul; as when Paul writes: "The widow that gives herself to pleasure is dead while she lives," he says that she at the same time is dead, and alive.

Wherefore I should have directed attention not to the great degree of contamination in which the sinful soul lives, but only to the fact itself that it lives. But if I cannot perceive except by an act of intelligence, I believe it would have come into the mind, that by as much as any mind whatever is to be preferred to the light which we see through these eyes, by so much we should give to intellect the preference over the eyes themselves.