But amidst all this, wisdom was not easily attained; at their creation all minds were not endowed with the same excellence; the bodies which they animated on earth, were not always in harmony with the divine emanation; some might be too weak, others too strong. On the first years of a man’s life depended his future character; an effeminate and licentious education seemed calculated to destroy the purposes of the divinity, while the contrary produced different effects, and tended to cultivate and improve the reasoning and judging faculty, and to produce wisdom and virtue. Plato was the first who supported the immortality of the soul upon arguments solid and permanent, deduced from truth and experience. He did not imagine that the diseases and death of the body could injure the principle of life, and destroy the soul, which, of itself, was of divine origin, and of an incorrupted and immutable essence, which, though inherent for a while in matter, could not lose that power which was the emanation of God. From doctrines like these, the great founder of Platonism concluded that there might exist in the world a community of men, whose passions could be governed with moderation, and who, from knowing the evils and miseries which arise from ill conduct, might aspire to excellence, and attain that perfection which can be derived from a proper exercise of the rational and moral powers. To illustrate this more fully, the philosopher wrote a book, well known by the name of the “Republic of Plato,” in which he explains, with acuteness, judgment, and elegance, the rise and revolution of civil society; and so respected was his opinion as a legislator, that his scholars were employed in regulating the republics of Arcadia. It was a characteristic of Plato’s mind, that he united a subtle intellect to a glowing fancy. As an illustration of his style, we may mention the passage in which he shows the operation of the three principles in the human being—mind, soul, and body—or the three powers of intellect, spirit, and matter. It occurs in the dialogue of Phædrus, where he endeavors to illustrate the doctrine that the mind or reason should be the governing faculty.