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15Γ_200 PYRRHUS. If there is no other way than this, 0353 preferring my own salvation above all, I am ready to do this with all conviction; asking for one thing only, that I might be deemed worthy; first, of the tombs of the Apostles; or rather, of the veneration of the chief apostles themselves; and finally, of seeing the most holy Pope face to face; and to give him a written account of the improper things that have occurred.

When he had said these things, Maximus and Gregory the patrician said: Since your proposal is good, and contributes to the Church, so let it be done.

Therefore, having come with us to this greatly renowned city of the Romans, he fulfilled his promise; by condemning the dogmas of the impious Ecthesis; and by uniting himself through the orthodox confession to the holy, catholic, and apostolic Church, by the grace and cooperation of our great God and Savior Jesus Christ, to whom be glory for ever and ever, Amen.

ON THE SOUL * 15Γ_204 First of all I shall set forth, by what criterion the soul is naturally

apprehended; then, through what things its existence is shown; next in order, whether it is a substance, or an accident; then following these, whether it is simple, or composite; then again, whether it is mortal, or immortal; and last, whether it is rational, or irrational. For these things are especially accustomed to be sought in the discourse On the Soul, as being most essential, and able to characterize its particular nature. For proofs for the confirmation of what has been examined, we will use common notions, by which the matters at hand are naturally testified as credible. For the sake of brevity and utility, we will now use only those syllogisms which have the proof for what is necessary to the inquiry, so that, having become clear and easily comprehensible thoughts, they may produce in us a certain readiness for a response to our opponents. Let us therefore begin the discourse from this point.

What the criterion is for apprehending the soul. All existing things are either known by sense perception, or apprehended by the intellect. And that which

falls under sense perception has sense perception as a sufficient proof; for at the same time as the impression, it also produces in us the mental image of the 0356 subject; but that which is apprehended by the intellect is known not from itself, but from its opposites. The soul, therefore, being unknowable, will be known, not from itself, but reasonably from its effects.

15Γ_206 Whether the soul exists. Our body, when it moves, is moved either from without or from within. And that from without

it is not moved, is clear from the fact that it is moved neither by being pushed nor by being pulled, like inanimate things. And again, being moved from within, it is not moved naturally, like fire; for that does not cease from moving as long as it is fire, whereas the body, having become dead, is not moved, though it is a body. Therefore, if it is moved neither from without like inanimate things, nor naturally like fire, it is clear that it is moved by a soul, which also provides it with life. If therefore by the

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15Γ_200 ΠΥΡ. Εἰ οὐκ ἔστιν ἕτερος τρόπος, ἤ οὗτος, 0353 πάντων τήν ἑμαυτοῦ προτιμῶν σωτηρίαν, ἑτοίμως ἔχων μετά πάσης τοῦτο ποιῆσαι πληροφορίας· ἕν καί μόνον παρακαλῶν, ὥστε ἀξιωθῆναί με· προηγουμένως μέν τῆς τῶν ἀποστολικῶν σηκῶν· μᾶλλον δέ, αὐτῶν τῶν κορυφαίων ἀποστόλων προσκυνήσεως· λοιπόν δέ, καί τῆς κατά πρόσωπον τοῦ ἁγιωτάτου πάπα, θέας· καί αὐτῷ ἐπιδοῦναι τῶν ἀτόπως γεγενημένων λίβελλον.

Ταῦτα αὐτοῦ εἰρηκότος, Μάξιμος καί Γρηγόριος ὁ πατρίκιος εἶπαν· Ἐπειδή ἡ πρότασίς σου ἀγαθή τυγχάνει, καί τῇ Ἐκκλησίᾳ συμβαλλομένη, οὕτω καί γένηται.

Ἐν ταύτῃ οὖν τῇ μεγαλωνύμῳ σύν ἡμῖν γενόμενοςῬωμαίων πόλει, τήν ὑπόσχεσιν ἐπλήρωσε· κατακρίνας μέν τά τῆς ἀσεβοῦς Ἐκθέσεως δόγματα· ἑνώσας δέ ἑαυτόν διά τῆς ὀρθοδόξου ὁμολογίας τῇ ἁγίᾳ, καθολικῇ καί ἀποστολικῇ Ἐκκλησίᾳ, χάριτι καί συνεργείᾳ τοῦ μεγάλου Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τούς αἰῶνας τῶν αἰώνων, Ἀμήν.

ΠΕΡΙ ΨΥΧΗΣ * 15Γ_204 Πρῶτον μέν ἁπάντων ὑποθήσομαι, τίνι κριτηρίῳ πέφυκεν ἡ

ψυχή καταλαμβάνεσθαι· εἶτα, δι᾿ ὧν δείκνυται ὑπάρχουσα· εἴθ᾿ ἑξῆς, εἰ οὐσία τυγχάνει οὖσα, ἤ συμβεβηκός· εἶτα τούτοις ἀκολούθως, εἰ ἁπλῆ, ἤ σύνθετος· εἶτ᾿ αὖθις, εἰ θνητή, ἤ ἀθάνατος· τελευταῖον δέ, εἰ λογική, ἤ ἄλογος. Ταῦτα γάρ μάλιστα ἐν τῷ Περί ψυχῆς ζητεῖσθαι εἴωθε λόγῳ, ὡς καιριώτατα, καί δυνάμενα αὐτῆς τήν ἰδιότητα χαρακτηρίζειν. Ἀποδείξεσι δέ πρός τήν τῶν ἐξητασμένων βεβαίωσιν, ταῖς κοιναῖς χρησόμεθα ἐννοίαις, αἷς τό ἀξιόπιστον τά ἐν χερσί πράγματα μαρτυρεῖν πέφυκε. Συντομίας δέ χάριν καί τοῦ χρησίμου, μόνοις τοῖς πρός τό ἀναγκαῖον τοῦ ζητουμένου (οὐκ) ἔχουσι τήν ἀπόδειξιν τά νῦν χρησόμεθα συλλογισμοῖς, ὅπως ἄν σαφῆ τε καί εὐπερίδραστα νοήματα γενόμενα, ἑτοιμότητά τινα ἡμῖν ἐμποιεῖ πρός τήν τῶν ἀνθισταμένων ἀπάντησιν. Ἀρξώμεθα οὖν τοῦ λόγου ἐντεῦθεν.

Τί τό καταληπτικόν τῆς ψυχῆς κριτήριον. Πάντα τά ὄντα, ἤ αἰσθήσει γνωρίζεται, ἤ νοήσει καταλαμβάνεται. Καί τό μέν

αἰσθήσει ὑποπίπτον ἱκανή ἀπόδειξιν ἔχει τήν αἴσθησιν· ἅμα γάρ τῇ προσβολῇ, καί τήν φαντασίαν ἡμῖν ἐμποιεῖ τοῦ 0356 ὑποκειμένου· τό δέ νοήσει καταλαμβανόμενον οὐκ ἐξ ἑαυτοῦ, ἀλλ᾿ ἐκ τῶν ἐναντίων γνωρίζεται. Ἡ τοίνυν ψυχή ἄγνωστος οὖσα, οὐκ ἐξ ἑαυτῆς, ἀλλ᾿ ἐκ τῶν ἀποτελεσμάτων εἰκότως γνωσθήσεται.

15Γ_206 Εἰ ἔστι ψυχή. Τό σῶμα ἡμῶν κινούμενον, ἤ ἔξωθεν, ἤ ἔνδοθεν κινεῖται. Καί ὅτι μέν ἔξωθεν

οὐ κινεῖται, δῆλον ἐκ τοῦ μήτε ὠθούμενον, μήτε ἑλκόμενον κινεῖσθαι, ὡς τά ἄψυχα. Καί ἔνδοθεν πάλιν κινούμενον οὐ φυσικῶς κινεῖται, ὡς τό πῦρ· ἐκεῖνο μέν γάρ οὐ παύεται τοῦ κινεῖσθαι ἐς ὅσον ἐστί πῦρ, ὥσπερ τό σῶμα νεκρόν γενόμενον οὐ κινεῖται σῶμα ὄν. Οὐκοῦν εἰ μήτε ἔξωθεν κινεῖται ὡς τά ἄψυχα, μήτε φυσικῶς ὡς τό πῦρ, δῆλον ὅτι ὑπό ψυχῆς κινεῖται, τῆς καί τό ζῇν αὐτῷ παρεχούσης. Εἰ τοίνυν τῷ