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32 And this would be for an accurate proof for those still turned toward the shamelessness of irrationality: how, the body being mortal by nature, does a man reason about the things concerning immortality, and often call death upon himself for the sake of virtue? Or how, the body being temporary, does a man imagine eternal things, so as to despise the things at hand, but have longing for those things? The body, therefore, would not itself reason such things about itself, and would not reason about things outside itself; for it is mortal and temporary; but it is necessary that there be something else that reasons about the contrary things and things beyond the nature of the body. What then would this be again, if not a rational and immortal soul? For not from without, but from within, this sounds forth better things to the body, as the musician to the lyre. And how again, the eye being by nature for seeing, and the hearing for hearing, do they turn away from some things, and choose others? For who is it that turns the eye away from seeing? Or who shuts off the hearing, which is by nature for hearing, from hearing? Or who often prevents the taste, which is by nature for tasting, from its natural impulse? And who restrains the hand, which is by nature for acting, from touching something? And who turns away the sense of smell, which itself came to be for smelling, from perceiving? Who is it that does these things against the natural functions of the body? Or how does the body, having turned away from its nature, turn toward the counsels of another, and is guided by his nod? For these things prove nothing other than a rational soul ruling the body. For the body is not by nature able to drive itself, but is led and carried by another, just as a horse does not yoke itself, but is driven by its master. For this reason, at any rate, there are laws for men to do good things, and to turn away from evil; but for irrational animals their evils remain irrational and unjudged, since indeed they are outside of rationality and of thought according to reason. That there is, therefore, a rational soul in men, from what has been said before, I think has been shown.

33 But that the soul has also become immortal, it is necessary to know this too in the ecclesiastical teaching for the overthrow of idols. Now the knowledge concerning these things would become much nearer from the knowledge concerning the body, and from its differing from the body. For if the argument has proved it to be other than the body, and the body is by nature mortal; it is necessary for the soul to be immortal, by its not being like the body. And again if the soul moves the body, as has been shown, and is not itself moved by others, it follows that the soul, being moved by itself, even after the putting away of the body into the earth, is again moved by itself. For it is not the soul that dies; but on account of its departure the body dies. If therefore this also were moved by the body, it would follow, when the mover departs, that it would die; but if the soul also moves the body, it is all the more necessary for it to move itself. And being moved by itself, of necessity it lives even after the death of the body. For the movement of the soul is nothing other than its life; just as, of course, we say the body lives when it is moved, and its death to be when it ceases from movement. And this one might see more clearly from its activity in the body altogether. For if even when it has entered the body and is bound to it, it is not contracted and measured according to the smallness of the body, but often, while this is lying on a couch and not moving, but as if sleeping in death, it is awake according to its own power, and transcends the nature of the body; and as if traveling away from it, while remaining in the body, it imagines and contemplates the things above the earth, and often it even meets with the saints and angels who are outside earthly bodies, and comes to them trusting in the purity of its mind; how much not more and much more so, when it is released from the body when He who bound it wishes

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32 Καὶ τοῦτο δ' ἂν εἴη πρὸς ἀπόδειξιν ἀκριβῆ τοῖς ἔτι πρὸς ἀναίδειαν τῆς ἀλογίας τετραμμένοις· πῶς, τοῦ σώματος θνητοῦ κατὰ φύσιν ὄντος, λογίζεται ἄνθρωπος τὰ περὶ ἀθανασίας, καὶ πολλάκις ἑαυτῷ τὸν θάνατον ὑπὲρ ἀρετῆς προκαλεῖται; ἢ πῶς, προσκαίρου τοῦ σώματος ὄντος, τὰ αἰώνια φαντάζεται ἄνθρωπος, ὥστε τῶν μὲν ἐμποδὼν καταφρονεῖν, εἰς ἐκεῖνα δὲ τὸν πόθον ἔχειν; τὸ μὲν οὖν σῶμα οὐκ ἂν ἑαυτὸ περὶ ἑαυτοῦ τοιαῦτα λογίσηται, καὶ οὐκ ἂν τὰ ἔξωθεν ἑαυτοῦ λογίζοιτο· θνητὸν γὰρ καὶ πρόσκαιρόν ἐστιν· ἀνάγκη δὲ ἕτερον εἶναι τὸ τὰ ἐναντία καὶ παρὰ τὴν φύσιν τοῦ σώματος λογιζόμενον. τί οὖν ἂν εἴη τοῦτο πάλιν, ἢ ψυχὴ λογικὴ καὶ ἀθάνατος; καὶ γὰρ οὐκ ἔξωθεν, ἀλλ' ἔνδοθεν αὕτη τῷ σώματι, ὡς ὁ μουσικὸς τῇ λύρᾳ, ἐνηχεῖ τὰ κρείττονα. πῶς δὲ πάλιν κατὰ φύσιν ὢν ὁ ὀφθαλμὸς εἰς τὸ ὁρᾷν, καὶ ἡ ἀκοὴ εἰς τὸ ἀκούειν, τὰ μὲν ἀποστρέφονται, τὰ δὲ αἱροῦνται; τίς γὰρ ὁ τὸν ὀφθαλμὸν τοῦ ὁρᾷν ἀποστρέφων; ἢ τίς τὴν ἀκοὴν κατὰ φύσιν οὖσαν ἀκουστικὴν ἀπο κλείει τοῦ ἀκούειν; ἢ τίς τὴν γεῦσιν, κατὰ φύσιν οὖσαν γευστικήν, κωλύει πολλάκις τῆς φυσικῆς ὁρμῆς; τίς δὲ τὴν χεῖρα, κατὰ φύσιν οὖσαν εἰς τὸ ἐνεργεῖν, ἐπέχει τοῦ ψαύειν τινός; τίς δὲ τὴν ὄσφρησιν, καὶ αὐτὴν εἰς τὸ ὀδμᾶσθαι γενομένην, ἀποστρέφει τοῦ μὴ ἀντιλαμβάνεσθαι; τίς ὁ ταῦτα κατὰ τῶν φυσικῶν τοῦ σώματος ἐνεργῶν; ἢ πῶς τὸ σῶμα, τὴν φύσιν ἀποστραφέν, ἐπιστρέφεται πρὸς τὰς ἑτέρου συμβουλίας, καὶ πρὸς τὸ ἐκείνου νεῦμα ἡνιοχεῖται; ταῦτα γὰρ οὐδὲν ἕτερον ἢ ψυχὴν λογικὴν ἀποδείκνυσιν ἡγεμονεύουσαν τοῦ σώματος. οὐδὲ γὰρ ἑαυτὸ τὸ σῶμα πέφυκεν ἐλαύνειν, ἀλλ' ὑφ' ἑτέρου ἄγεται καὶ φέρεται, ὥσπερ οὐδὲ ἵππος ἑαυτὸν ὑποζεύγνυσιν, ἀλλ' ὑπὸ τοῦ κρατοῦντος ἐλαύνεται. διὰ τοῦτο γοῦν καὶ νόμοι μὲν ἀνθρώποις τὰ καλὰ μὲν πράττειν, τὴν δὲ κακίαν ἀποστρέφεσθαι· τοῖς δὲ ἀλόγοις ἀλόγιστα τὰ κακὰ καὶ ἄκριτα μένει, ἅτε δὴ τῆς λογικότητος καὶ τῆς κατὰ λόγον διανοίας ἐκτὸς τυγχάνουσιν. εἶναι μὲν οὖν ψυχὴν λογικὴν ἐν ἀνθρώποις ἐκ τῶν προειρημένων, νομίζω δεδεῖχθαι.

33 Ὅτι δὲ καὶ ἀθάνατος γέγονεν ἡ ψυχή, καὶ τοῦτο ἀναγκαῖον εἰδέναι ἐν τῇ ἐκκλησιαστικῇ διδασκαλίᾳ πρὸς ἔλεγχον τῆς τῶν εἰδώλων ἀναιρέσεως. γένοιτο δ' ἂν οὖν ἡ περὶ τούτων γνῶσις ἐγγυτέρω μᾶλλον ἐκ τῆς περὶ τοῦ σώματος γνώσεως, καὶ ἐκ τοῦ πρὸς τὸ σῶμα διαλλάττειν αὐτήν. εἰ γὰρ ἄλλην αὐτὴν ὁ λόγος ἀπέδειξε παρὰ τὸ σῶμα, ἔστι δὲ τὸ σῶμα φύσει θνητόν· ἀνάγκη τὴν ψυχὴν ἀθάνατον εἶναι, τῷ μὴ εἶναι κατὰ τὸ σῶμα. καὶ πάλιν εἰ ἡ ψυχὴ τὸ σῶμα κινεῖ, ὡς δέδεικται, καὶ οὐχὶ ὑπὸ ἄλλων αὐτὴ κινεῖται, ἀκόλουθόν ἐστιν ὑφ' ἑαυτῆς κινουμένην τὴν ψυχήν, καὶ μετὰ τὴν εἰς γῆν ἀπόθεσιν τοῦ σώματος κινεῖσθαι πάλιν αὐτὴν ἀφ' ἑαυτῆς. οὐ γὰρ ἡ ψυχή ἐστιν ἡ ἀποθνήσκουσα· ἀλλὰ διὰ τὴν ταύτης ἀναχώρησιν ἀποθνήσκει τὸ σῶμα. εἰ μὲν οὖν καὶ αὕτη ὑπὸ τοῦ σώματος ἐκινεῖτο, ἀκόλουθον ἦν, ἀναχωροῦντος τοῦ κινοῦντος, ἀποθνήσκειν αὐτήν· εἰ δὲ ἡ ψυχὴ κινεῖ καὶ τὸ σῶμα, ἀνάγκη μᾶλλον αὐτὴν ἑαυτὴν κινεῖν. ἑαυτῇ δὲ κινουμένη, ἐξ ἀνάγκης καὶ μετὰ τὸν τοῦ σώματος θάνατον ζῇ. ἡ γὰρ κίνησις τῆς ψυχῆς οὐδὲν ἕτερόν ἐστιν ἢ ἡ ζωὴ αὐτῆς· ὥσπερ ἀμέλει καὶ τὸ σῶμα τότε ζῇν λέγομεν ὅτε κινεῖται, καὶ τότε θάνατον αὐτοῦ εἶναι ὅτε τῆς κινήσεως παύεται. τοῦτο δὲ καὶ ἀπὸ τῆς ἐν σώματι καθάπαξ ἐνεργείας αὐτῆς φανερώτερον ἄν τις ἴδοι. εἰ γὰρ καὶ ὅτε τῷ σώματι ἐπιβέβηκε καὶ συνδέδεται τούτῳ, οὐ κατὰ τὴν τοῦ σώματος σμικρότητα συστέλλεται καὶ συμμετρεῖται, ἀλλὰ πολλάκις, ἐπὶ κλίνης τούτου κειμένου καὶ μὴ κινουμένου, ἀλλ' ὡς ἐν θανάτῳ κοιμωμένου, αὕτη κατὰ τὴν ἑαυτῆς δύναμιν γρηγορεῖ, καὶ ὑπερεκβαίνει τὴν τοῦ σώματος φύσιν· καὶ ὥσπερ ἀποδημοῦσα τούτου, μένουσα ἐν τῷ σώματι, τὰ ὑπὲρ γῆν φαντάζεται καὶ θεωρεῖ, πολλάκις δὲ καὶ τοῖς ἔξω τῶν γηΐνων σωμάτων ἁγίοις καὶ ἀγγέλοις συναντᾷ, καὶ πρὸς αὐτοὺς ἀφικνεῖται τῇ τοῦ νοῦ θαρροῦσα καθαρό τητι· πῶς οὐχὶ μᾶλλον καὶ πολλῷ πλέον, ἀπολυθεῖσα τοῦ σώματος ὅτε ὁ συνδήσας αὐτὴν βούλεται