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Tertullian, A Treatise on the Soul
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Chapter II.—The Christian Has Sure and Simple Knowledge Concerning the Subject Before Us.
Chapter III.—The Soul’s Origin Defined Out of the Simple Words of Scripture.
Chapter IV.—In Opposition to Plato, the Soul Was Created and Originated at Birth.
Chapter V.—Probable View of the Stoics, that the Soul Has a Corporeal Nature.
Chapter VII.—The Soul’s Corporeality Demonstrated Out of the Gospels.
Chapter VIII.—Other Platonist Arguments Considered.
Chapter IX.—Particulars of the Alleged Communication to a Montanist Sister.
Chapter X.—The Simple Nature of the Soul is Asserted with Plato. The Identity of Spirit and Soul.
Chapter XII.—Difference Between the Mind and the Soul, and the Relation Between Them.
Chapter XIII.—The Soul’s Supremacy.
Chapter XV.—The Soul’s Vitality and Intelligence. Its Character and Seat in Man.
Chapter XVI.—The Soul’s Parts. Elements of the Rational Soul.
Chapter XVII.—The Fidelity of the Senses, Impugned by Plato, Vindicated by Christ Himself.
Chapter XVIII.—Plato Suggested Certain Errors to the Gnostics. Functions of the Soul.
Chapter XXI.—As Free-Will Actuates an Individual So May His Character Change.
Chapter XXII.—Recapitulation. Definition of the Soul.
Chapter XXIII.—The Opinions of Sundry Heretics Which Originate Ultimately with Plato.
Chapter XXVI.—Scripture Alone Offers Clear Knowledge on the Questions We Have Been Controverting.
Chapter XXVII.—Soul and Body Conceived, Formed and Perfected in Element Simultaneously.
Chapter XXVIII.—The Pythagorean Doctrine of Transmigration Sketched and Censured.
Chapter XXX.—Further Refutation of the Pythagorean Theory. The State of Contemporary Civilisation.
Chapter XXXI.—Further Exposure of Transmigration, Its Inextricable Embarrassment.
Chapter XXXIII.—The Judicial Retribution of These Migrations Refuted with Raillery.
Chapter XXXVI.—The Main Points of Our Author’s Subject. On the Sexes of the Human Race.
Chapter XXXIX.—The Evil Spirit Has Marred the Purity of the Soul from the Very Birth.
Chapter XL.—The Body of Man Only Ancillary to the Soul in the Commission of Evil.
Chapter XLII.—Sleep, the Mirror of Death, as Introductory to the Consideration of Death.
Chapter XLV.—Dreams, an Incidental Effect of the Soul’s Activity. Ecstasy.
Chapter XLVIII.—Causes and Circumstances of Dreams. What Best Contributes to Efficient Dreaming.
Chapter XLIX.—No Soul Naturally Exempt from Dreams.
Chapter LI.—Death Entirely Separates the Soul from the Body.
Chapter LVII.—Magic and Sorcery Only Apparent in Their Effects. God Alone Can Raise the Dead.
Chapter XLIX.—No Soul Naturally Exempt from Dreams.
As for those persons who suppose that infants do not dream, on the ground that all the functions of the soul throughout life are accomplished according to the capacity of age, they ought to observe attentively their tremors, and nods, and bright smiles as they sleep, and from such facts understand that they are the emotions of their soul as it dreams, which so readily escape to the surface through the delicate tenderness of their infantine body. The fact, however, that the African nation of the Atlantes are said to pass through the night in a deep lethargic sleep, brings down on them the censure that something is wrong in the constitution of their soul. Now either report, which is occasionally calumnious against barbarians, deceived Herodotus,292 Who mentions this story of the Atlantes in iv. 184. or else a large force of demons of this sort domineers in those barbarous regions. Since, indeed, Aristotle remarks of a certain hero of Sardinia that he used to withhold the power of visions and dreams from such as resorted to his shrine for inspiration, it must lie at the will and caprice of the demons to take away as well as to confer the faculty of dreams; and from this circumstance may have arisen the remarkable fact (which we have mentioned293 In ch. xliv. p. 223.) of Nero and Thrasymedes only dreaming so late in life. We, however, derive dreams from God. Why, then, did not the Atlantes receive the dreaming faculty from God, because there is really no nation which is now a stranger to God, since the gospel flashes its glorious light through the world to the ends of the earth? Could it then be that rumour deceived Aristotle, or is this caprice still the way of demons? (Let us take any view of the case), only do not let it be imagined that any soul is by its natural constitution exempt from dreams.
CAPUT XLIX.
0733B Infantes qui non putant somniare, cum omnia animae pro modo aetatis expungantur in vita, animadvertant succussus et nutus, et renidentias eorum per quietem, ut ex re comprehendant, motus animae somniantis facile per carnis teneritatem erumpere in superficiem. Sed et quod Libyca gens Atlantes caeco somno noctem transigere dicuntur, animae utique natura taxatur. Porro, aut Herodoto fama mentita est, nonnunquam in Barbaros calumniosa, aut magna vis ejusmodi daemonum in illo climate dominatur. Si enim et Aristoteles heroem quemdam Sardiniae notat, incubatores fani sui visionibus privantem, erit et hoc in daemonum libidinibus tam auferre somnia quam inferre, ut Neronis quoque seri somniatoris, et Thrasimedis insigne inde processerit. 0733C Sed et a Deo deducimus somnia. Quid ergo nec a Deo Atlantes somniarent, vel quia nulla jam gens Dei extranta est , in omnem terram et in 0734A terminos orbis Evangelio coruscante? Num ergo aut fama mentita est Aristoteli, aut daemonum adhuc ratio est, dum ne animae aliqua natura credatur immunis somniorum?