But since the immortality of the Soul is here touched upon, I will make a digression upon that; because to discourse of that will make a fit conclusion to the mention I have made of that living and blessed Beatrice, of whom I do not intend to speak further in this book. For proposition I say that, amongst all the bestialities, that is the most foolish, the most vile, and most damnable which believes no other life to be after this life; wherefore, if we turn over all books, whether of philosophers or of the other wise writers, all agree in this, that in us there is some everlasting principle. And this especially Aristotle seems to desire in that book on the Soul; this especially each stoic seems to desire; this Tullius seems to desire, especially in that book on Old Age. This each of the Poets who have spoken according to the faith of the Gentiles seems to desire; this the law seems to desire, among Jews, Saracens, and Tartars, and all other people who live according to some civil law. And if all these could be deceived, there would result an impossibility which even to describe would be horrible. Each man is certain that human nature is the most perfect of all natures here below. This no one denies: and Aristotle affirms it when he says, in the twelfth book On Animals, that man is the most perfect of all the animals. Therefore, since many who live are entirely mortal, as are the brute animals, and all may be, whilst they live, without that hope of the other life; if our hope should be in vain, our want would be greater than that of any other animal. There have been many who have given this life for that: and thus it would follow that the most perfect animal, man, would be the most imperfect, which is impossible; and that that part, namely, reason, which is his chief perfection, would be in him the cause of the chief defect: which seems strange to say of the whole. And again it would follow that Nature, in contradiction to herself, could have put this hope in the human mind; since it is said that many have hastened to death of the body that they might live in the other life; and this also is impossible. Again, we have continual experience of our immortality in the divination of our dreams, which could not be if there were no immortal part in us, since immortal must be the revelation. This part may be either corporeal or incorporeal if one think well and closely. I say corporeal or incorporeal, because of the different opinions which I find concerning this. That which is moved, or rather informed, by an immediate informer, ought to have proportion to the informer; and between the mortal and the immortal there is no proportion. Again, we are assured of it by the most truthful doctrine of Christ, which is the Way, the Truth, and the Light: the Way, because by it without impediment we go to the happiness of that immortality; the Truth, because it endures no error; the Light, because it enlightens us in the darkness of worldly ignorance. This