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And again, that which is moved by something, not having the vital principle from itself but from that which moves it, persists for as long as it is held by the power acting upon it. But when the acting principle ceases, it too is dispersed. But that which is not moved by something, but has motion from itself, just as the soul is self-moving, never ceases to be; for it follows that the self-moving is ever-moving. And the ever-moving will be unceasing. And the unceasing, unending. And the unending, incorruptible; and the incorruptible, immortal. If, therefore, the soul is self-moving, as was shown above, it will be incorruptible, according to the proposed syllogism.

(360) And again, if everything that perishes, perishes by its own evil; that which is not destroyed by its own evil will be incorruptible; for evil, being the opposite of the good, will also be destructive of it; for the evil of the body will be nothing other than passions, and disease and death, just as its virtue is beauty, life, health, well-being. If, therefore, the soul is not destroyed by its own evil; and the evil of the soul is cowardice, intemperance, envy, and similar things; and all these things do not take away from it its living and moving, then it will be immortal.

If the soul is rational. That our soul is rational, one might show from many things; and first, from its having discovered the

arts, which are useful to life. For one could not say that the arts were constituted simply, and as it chanced, since he would prove them to be without principles, and useless to life. If, therefore, the arts contribute to what is useful in life; and the useful is praiseworthy; and the praiseworthy is constructed by reason; and these are a discovery of the soul; then our soul is rational.

Then from the fact that our senses are sufficient for the comprehension of things, our soul is shown to be rational. For we are not satisfied for the knowledge of things by the impact of sensation, since we do not wish to be deceived about them. For example, things equal in shape and similar in color but divided in their natures, sensation, being irrational, is unable to distinguish. If, therefore, the senses, being irrational, produce in us a false impression of things, we must reason whether they are comprehensible; and if they are comprehensible, there will be another power, and one superior to the senses, that apprehends them. But if they are not comprehended, we will not even have things seen otherwise than they are. But that things are comprehensible is clear from the fact that we use each appropriately for what is useful, and again we refashion them to what we wish. Therefore, if it has been shown that things are comprehensible to us, and the senses, being irrational, judge falsely, it will be the mind that distinguishes all things, and that truly knows all things as they are. And the mind is the rational part of the soul; therefore, the soul is rational.

Furthermore, we bring nothing into effect which we have not first sketched out (we sketched out) within ourselves. And this is nothing other than a principle of the soul. For mind is not added to it from without, or the knowledge of things; but it itself, as it were, orders things by its own conceptions. For this reason it first pre-sketches the thing in itself; then so brings it forth into effect. (361) And a principle of the soul is nothing other than to do all things with reason. For in this it was shown to differ also from the senses; therefore, the soul is rational.

What is soul. An incorporeal, intellectual substance, living in a body, a cause of life.

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Καί πάλιν, τό ἔκ τινος κινούμενον, οὐκ ἐξ ἑαυτοῦ ἔχον τό ζωτικόν, ἀλλ᾿ ἐκ τοῦ κινοῦντος, τοσοῦτον διαμένοι, ὅσον ὑπό τῆς ἐνεργούσης αὐτῆς κρατεῖται δυνάμεως. Ἐπειδάν δέ παύσηται τό ἐνεργοῦν, διαχεῖται καί αὐτό. Τό δέ μή ἔκ τινος κινούμενον, ἀλλ᾿ ἐξ αὐτοῦ ἔχον τήν κίνησιν, ὥσπερ ἡ ψυχή αὐτοκίνητός ἐστιν, οὐδέποτε τοῦ εἶναι διαλείπει· ἀκολουθεῖ γάρ τῷ αὐτοκινήτῳ, τό ἀεικίνητον εἶναι. Τό δέ ἀεικίνητον, ἄπαυστον ἔσται. Τό δέ ἄπαυστον, ἀτελεύτητον. Τό δέ ἀτελεύτητον, ἄφθαρτον· τό δέ ἄφθαρτον, ἀθάνατον. Εἰ τοίνυν ἡ ψυχή αὐτοκίνητός ἐστιν, ὡς ἀνωτέρω ἀπεδείχθη, ἔσται ἄφθαρτος, κατά τόν προτεθέντα συλλογισμόν.

(360) Καί πάλιν, εἰ πᾶν τό φθειρόμενον, ὑπο τῆς ἰδίας κακίας φθείρεται· τό ὑπό τῆς ἰδίας κακίας μή φθειρόμενον, ἄφθαρτον ἔσται· τό γάρ κακόν, τό καλῷ ἐναντίον, διό καί φθαρτικόν ἔσται αὐτοῦ· οὐδέ γάρ ἕτερον ἔσται σώματος κακία, ἤ πάθη, καί νόσος καί θάνατος, ὥσπερ ἀρετή, κάλλος, ζωή, ὑγεία, εὐεξία. Εἰ τοίνυν ἡ ψυχή ὑπό τῆς ἰδίας κακίας οὐ φθείρεται· κακία δέ ψυχῆς δειλία, ἀκολασία, φθόνος, καί τά παραπλήσια· ταῦτα δέ πάντα οὐκ ἀφαιρεῖται αὐτῆς τό ζῇν καί τό κινεῖσθαι, ἀθάνατος ἄρα ἔσται.

Εἰ λογική ἡ ψυχή. Ὅτι δέ λογική ἡμῶν ἡ ψυχή, ἐκ πολλῶν ἄν τις δείξειε· καί πρῶτον μέν ἐκ τοῦ τάς

τέχνας χρησίμους οὔσας τῷ βίῳ, ταύτην αὐτάς εὑρηκέναι. Οὐδέ γάρ ἁπλῶς, καί ὡς ἔτυχεν εἴποι τις ἄν συνεστάναι τάς τέχνας, ἐπεί μηδ᾿ ἀρχάς, καί ἀνωφελεῖς τῷ βίῳ ἀποδείξει. Εἰ τοίνυν αἱ τέχναι συντελοῦσι πρός τό χρήσιμον τῷ βίῳ· τό δέ χρήσιμον ἐπαινετόν· τό δέ ἐπαινετόν, λόγῳ κατασκευαστόν· ψυχῆς δέ εὕρημα αὗται· λογική ἄρα ἡμῶν ἡ ψυχή.

Ἔπειτα ἐκ τοῦ τάς αἰσθήσεις ἡμῶν ἱκανάς εἶναι πρός τήν τῶν πραγμάτων κατάληψιν, λογική ἡμῶν ἡ ψυχή ἀποδείκνυται. Οὐδέ γάρ ἀρκούμεθα πρός εἴδησιν τῶν ὄντων τῇ τῆς αἰσθήσεως προσβολῇ, ἐπεί μηδέ ἀπατᾶσθαι περί αὐτά θέλομεν. Αὐτίκα γοῦν τά τῷ σχήματι ἴσα, καί τῇ χροιᾷ ὅμοια διῃρημένα ταῖς φύσεσιν, ἡ αἴσθησις ἄλογος οὖσα διακρῖναι ἀσθενεῖ. Εἰ τοίνυν αἱ αἰσθήσεις ἄλογοι οὖσαι ψευδῆ ἡμῖν φαντασίαν τῶν ὄντων ἐμποιοῦσι, λογιστέον ἡμῖν εἰ καταληπτά· καί εἰ μέν καταληπτά, ἑτέρα ἔσται δύναμις, καί κρείττων παρά τάς αἰσθήσεις ἡ τούτων ἀφικομένη. Εἰ δέ μή καταλαμβάνεται, οὐδέ ἔσται ἡμῖν τό ἑτέρως παρ᾿ ὅ ἔστι θεωρούμενα. Ὅτι δέ καταληπτά ἐστι τά πράγματα, δῆλον ἐξ οὗ οἰκείως ἑκάστῳ πρός τό χρήσιμον χρώμεθα, καί πάλιν μετασκευάζομεν εἰς ὅ θέλομεν. Οὐκοῦν εἰ τά ὄντα ἡμῖν καταληπτά ἐδείχθη, αἱ δέ αἰσθήσεις ἄλογοι οὖσαι, ψευδῶς δοξάζουσι, νοῦς ἔσται ὁ τά πάντα διακρίνων, καί ὡς ἔστιν ἀληθῶς τά πάντα ἐπιγινώσκων. Νοῦς δέ, ψυχῆς τό λογικόν μέρος· λογική ἄρα ἡ ψυχή.

Ἔτι, οὐδέν ὅ μή πρότερον ἐν ἑαυτοῖς διαγράψαντες (διεγράψαμεν), εἰς ἔργον ἐκφέρομεν. Τοῦτο δέ οὐδέν ἕτερόν ἐστιν ἤ ψυχῆς ἀξίωμα. Νοῦς γάρ οὐκ ἔξωθεν αὐτῇ προσγίνεται, ἤ τῶν ὄντων ἡ εἴδησις· ἀλλ᾿ αὐτή ὥσπερ ταῖς ἐξ αὐτῆς ἐπινοίαις τά ὄντα κοσμεῖ. ∆ιά τοῦτο ἐν αὐτῇ προαναζωγραφεῖ πρότερον τό πρᾶγμα· εἶθ᾿ οὕτως εἰς ἔργον ἐκφέρει. (361) Ἀξίωμα δέ ψυχῆς οὐδέ ἕτερόν ἐστιν, ἤ τό μετά λόγου πάντα ποιεῖν. Ταύτῃ γάρ διαφέρειν καί τῶν αἰσθήσεων ἐδείχθη· λογική ἄρα ἡ ψυχή.

Τί ψυχή. Οὐσία ἀσώματος, νοερά, ἐν σώματι πολιτευομένη, ζωῆς παραιτία.