(Ah, but Pericles, inasmuch as he was a man of lofty soul and was bred as became a free man in a free city, could solace himself with such sublime arguments, whereas I, born of such men as now are,(340) must beguile and console myself with arguments more human; and thus I assuage the excessive bitterness of my sorrow, since I constantly endeavour to devise some comfort for the anxious and uneasy ideas which keep assailing me as they arise from this event, like a charm against some wild beast that is gnawing into my very vitals(341) and my soul. And first and foremost of the hardships that I shall have to face is this, that now I shall be bereft of our guileless intercourse and unreserved conversation. For I have no one now to whom I can talk with anything like the same confidence. What, you say, cannot I easily converse with myself? Nay, will not some one rob me even of my thoughts, and besides compel me to think differently, and to admire what I prefer not to admire? Or does this robbery amount to a prodigy unimaginable, like writing on water or boiling a stone,(342) or tracing the track of the flight of birds on the wing? Well then since no one can deprive us of our thoughts, we shall surely commune with ourselves in some fashion, and perhaps God will suggest some alleviation. For it is not likely that he who entrusts himself to God will be utterly neglected and left wholly desolate. But over him God stretches his hand,(343) endues him with strength, inspires him with courage, and puts into his mind what he must do. We know too how a divine voice accompanied Socrates and prevented him from doing what he ought not. And Homer also says of Achilles, “She put the thought in his mind,”(344) implying that it is God who suggests our thoughts when the mind turns inwards and first communes with itself, and then with God alone by itself, hindered by nothing external. For the mind needs no ears to learn with, still less does God need a voice to teach us our duty: but apart from all sense‐perception, communion with God is vouchsafed to the mind. How and in what manner I have not now leisure to inquire, but that this does happen is evident, and there are sure witnesses thereof—men not obscure or only fit to be classed with the Megarians,(345)—but such as have borne the palm for wisdom.)