the things of the world.

     And as regards the soul, although many have considered
that it is not easy to know its nature, and some have even
dared to say that human reasons have convinced us that it
would perish with the body, and that faith alone could believe
the contrary, nevertheless, inasmuch as the Lateran Council
held under Leo X (in the eighth session) condemns these
tenets, and as Leo expressly ordains Christian philosophers to
refute their arguments and to employ all their powers in
making known the truth, I have ventured in this treatise to
undertake the same task.

     More than that, I am aware that the principal reason
which causes many impious persons not to desire to believe
that there is a God, and that the human soul is distinct from
the body, is that they declare that hitherto no one has been
able to demonstrate these two facts; and although I am not of
their opinion but, on the contrary, hold that the greater part
of the reasons which have been brought forward concerning
these two questions by so many great men are, when they are
rightly understood, equal to so many demonstrations, and that
it is almost impossible to invent new ones, it is yet in my
opinion the case that nothing more useful can be accomplished
in philosophy than once for all to seek with care for the best
of these reasons, and to set them forth in so clear and exact
a manner, that it will henceforth be evident to everybody that
they are veritable demonstrations.  And, finally, inasmuch as
it was desired that I should undertake this task by many who
were aware that I had cultivated a certain Method for the
resolution of difficulties of every kind in the Sciences¥a
method which it is true is not novel, since there is nothing
more ancient than the truth, but of which they were aware that
I had made use successfully enough in other matters of
difficulty¥I have thought that it was my duty also to make
trial of it in the present matter.

     Now all that I could accomplish in the matter is
contained in this Treatise.  Not that I have here drawn
together all the different reasons which might be brought
forward to serve as proofs of this subject:  for that never
seemed to be necessary excepting when there was no one single
proof that was certain.  But I have treated the first and
principal ones in such a manner that I can venture to bring
them forward as very evident and very certain demonstrations.
And more than that, I will say that these proofs are such that
I do not think that there is any way open to the human mind by
which it can ever succeed in discovering better.  For the
importance of the subject, and the glory of God to which all
this relates, constrain me to speak here somewhat more freely
of myself than is my habit.  Nevertheless, whatever certainty
and evidence I find in my reasons, I cannot persuade myself
that all the world is capable of understanding them.  Still,
just as in Geometry there are many demonstrations that have
been left to us by Archimedes, by Apollonius, by Pappus, and
others, which are accepted by everyone as perfectly certain
and evident (because they clearly contain nothing which,
considered by itself, is not very easy to understand, and as
all through that which follows has an exact connection with,
and dependence on that which precedes), nevertheless, because
they are somewhat lengthy, and demand a mind wholly devoted
tot heir consideration, they are only taken in and understood
by a very limited number of persons.  Similarly, although I
judge that those of which I here make use are equal to, or
even surpass in certainty and evidence, the demonstrations of
Geometry, I yet apprehend that they cannot be adequately
understood by many, both because they are also a little
lengthy and dependent the one on the other, and principally
because they demand a mind wholly free of prejudices, and one
which can be easily detached from the affairs of the senses.
And, truth to say, there are not so many in the world who are
fitted for metaphysical speculations as there are for those of
Geometry.  And more than that; there is still this difference,
that in Geometry, since each one is persuaded that nothing
must be advanced of which there is not a certain
demonstration, those who are not entirely adepts more
frequently err in approving what is false, in order to give
the impression that they understand it, than in refuting the
true.  But the case is different in philosophy where everyone
believes that all is problematical, and few give themselves to
the search after truth; and the greater number, in their
desire to acquire a reputation for boldness of thought,
arrogantly combat the most important of truths3.

      That is why, whatever force there may be in my
reasonings, seeing they belong to philosophy, I cannot hope
that they will have much effect on the minds of men, unless
you extend to them your protection.  But the estimation in
which you Company is universally held is so great, and the
name of SORBONNE carries with it so much authority, that, next
to the Sacred Councils, never has such deference been paid to
the judgment of any Body, not only in what concerns the faith,
but also in what regards human philosophy as well:  everyone
indeed believes that it is not possible to discover elsewhere
more perspicacity and solidity, or more integrity and wisdom
in pronouncing judgment.  For this reason I have no doubt that
if you deign to take the trouble in the first place of
correcting this work (for being conscious not only of my
infirmity, but also of my ignorance, I should not dare to
state that it was free from errors), and then, after adding to