Compendium on the Soul
{"WorkMasterId":5148,"WpPageId":248830,"ParentWpPageId":189571,"Slug":"compendium-on-the-soul","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/avicenna/compendium-on-the-soul/","RelativeUrl":"theos/humanities/philosophy/philosophers/avicenna/compendium-on-the-soul/","HasFullText":true,"RawHtmlLength":203609,"CleanHtmlLength":147499,"Kicker":"Philosophy Work","Title":"Compendium on the Soul","Deck":"Avicenna treats the soul as an immaterial principle with powers, perception, and intellect ordered beyond bodily mixture.","BackLink":{"Text":"Back to Avicenna","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/avicenna/"},"AuthorCard":{"Label":"Author","Title":"Avicenna","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/avicenna/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/avicenna-01-portrait-miniature.jpg","ImageAlt":"Avicenna portrait miniature","FilterTerra":"India and Central Asia","ClickText":"Avicenna","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/avicenna/","Copies":["980 CE – 1037 CE","Afshana, near Bukhara","Persian philosopher-physician from Afshana near Bukhara whose system of metaphysics, essence/existence distinction, psychology, logic, medicine, natural philosophy, prophecy theory, and proof of the Necessary Existent shaped Islamic, Jewish, Latin scholastic, and early modern thought."]},"ContextCards":[{"Label":"Period","Key":"Period:2","Title":"Medieval History","DateText":"500 CE – 1499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-medieval-history/"},{"Label":"Era","Key":"Era:5","Title":"High Medieval","DateText":"1000 CE – 1299 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-medieval-history/philosophers-of-high-medieval/"},{"Label":"Composition","Title":"997 CE","Url":"","DateText":""}],"DateNote":"Displayed year is a researched proxy/order year within Avicenna\u0027s career; it gives chronological order without claiming a documented exact composition date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:9"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:40"},{"Label":"Modern Country","Key":"Country:UZB:9"}],"OriginalTitle":"Maqala fi al-nafs","Language":"Arabic","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:philosophy-of-mind"},{"Label":"Secondary Discipline","Key":"Discipline:metaphysics"}],"Tradition":"Islamic Peripatetic philosophy, medicine, logic, psychology, natural philosophy, and Persianate scholarly culture","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #58186 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Avicenna treats the soul as an immaterial principle with powers, perception, and intellect ordered beyond bodily mixture."],"Classification":{"AlternateTitles":"Risala fi al-nafs; Treatise on the Soul","KeyConcepts":"Compendium on the Soul; Avicenna; Ibn Sina; essence and existence; Necessary Existent; intellect; soul; logic; medicine; natural philosophy; prophecy","Methodology":"Demonstrative argument, Aristotelian analysis, medical observation, classification of sciences, thought experiment, commentary, and systematic synthesis.","Structure":"Major authenticated Avicenna work page; individual sections of larger encyclopedic works are not split into separate pages in this pass."},"Arguments":["Connects Avicenna\u0027s philosophical, medical, logical, psychological, and theological arguments to a specific stable work title in the accepted corpus."],"Influence":{"InfluencedBy":"Aristotle, al-Farabi, Galen, Neoplatonic materials, Islamic theology, and Persianate courtly scholarship.","InfluenceOn":""},"Significance":["Part of Avicenna\u0027s major authenticated corpus as cross-checked against Avicenna work inventories, encyclopedia profiles, catalogues, and public text records.","Used in contemporary study of modal metaphysics, essence and existence, philosophy of mind, medieval medicine, logic, prophecy, and the transmission of Greek philosophy into Arabic and Latin worlds."],"EvidenceNote":["Accepted under the Major Authenticated scope because Avicenna source inventories, encyclopedia entries, catalogues, or scholarly work lists preserve this as a stable Ibn Sina title."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eProject Gutenberg\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eProject Gutenberg eBook #58186\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · Imported\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://www.gutenberg.org/ebooks/58186\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Avicenna treats the soul as an immaterial principle with powers, perception, and intellect ordered beyond bodily mixture."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Risala fi al-nafs; Treatise on the Soul"},{"Label":"Key Concepts","Value":"Compendium on the Soul; Avicenna; Ibn Sina; essence and existence; Necessary Existent; intellect; soul; logic; medicine; natural philosophy; prophecy"},{"Label":"Methodology","Value":"Demonstrative argument, Aristotelian analysis, medical observation, classification of sciences, thought experiment, commentary, and systematic synthesis."},{"Label":"Structure","Value":"Major authenticated Avicenna work page; individual sections of larger encyclopedic works are not split into separate pages in this pass."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Connects Avicenna\u0027s philosophical, medical, logical, psychological, and theological arguments to a specific stable work title in the accepted corpus."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Aristotle, al-Farabi, Galen, Neoplatonic materials, Islamic theology, and Persianate courtly scholarship."},{"Label":"Influence On","Value":"Islamic philosophy, Jewish philosophy, Latin scholasticism, medicine, logic, metaphysics, psychology, natural philosophy, and philosophy of religion."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Part of Avicenna\u0027s major authenticated corpus as cross-checked against Avicenna work inventories, encyclopedia profiles, catalogues, and public text records.","Used in contemporary study of modal metaphysics, essence and existence, philosophy of mind, medieval medicine, logic, prophecy, and the transmission of Greek philosophy into Arabic and Latin worlds."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted under the Major Authenticated scope because Avicenna source inventories, encyclopedia entries, catalogues, or scholarly work lists preserve this as a stable Ibn Sina title."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/58186\"\u003eProject Gutenberg eBook #58186\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003ch1 class=\"title-lines\"\u003e\r\nA\u003cbr /\u003e\r\nCOMPENDIUM\u003cbr /\u003e\r\nON THE\u003cbr /\u003e\r\nSOUL,\u003c/h1\u003e\r\n\u003cp class=\"center p2\"\u003e\r\n\u003cspan class=\"smaller\"\u003eBY\u003c/span\u003e\u003cbr /\u003e\r\n\u003cspan class=\"large\"\u003e\u003ci\u003eAbû-\u0027Aly al-Husayn Ibn \u0027Abdallah Ibn Sînâ:\u003c/i\u003e\u003c/span\u003e\u003cbr /\u003e\r\n\u003cbr /\u003e\r\nTRANSLATED, FROM THE ARABIC ORIGINAL,\u003cbr /\u003e\r\n\u003cspan class=\"smaller\"\u003eBY\u003c/span\u003e\u003cbr /\u003e\r\nEDWARD ABBOTT van DYCK,\u003cbr /\u003e\r\n\u003cbr /\u003e\r\n\u003cspan class=\"smaller\"\u003eWITH\u003c/span\u003e\u003cbr /\u003e\r\nGrateful Acknowledgement of the Substantial Help\u003cbr /\u003e\r\n\u003cspan class=\"smaller\"\u003eOBTAINED\u003c/span\u003e\u003cbr /\u003e\r\nFrom Dr. S. Landauer’s Concise German Translation,\u003cbr /\u003e\r\n\u003cspan class=\"smaller\"\u003eAND FROM\u003c/span\u003e\u003cbr /\u003e\r\nJames Middleton\u003cbr /\u003e\r\nMacDonald’s Literal English Translation;\u003cbr /\u003e\r\n\u003cbr /\u003e\r\n\u003cspan class=\"smaller\"\u003eAND\u003c/span\u003e\u003cbr /\u003e\r\nPRINTED\u003cbr /\u003e\r\n\u003cspan class=\"smaller\"\u003eAT\u003c/span\u003e\u003cbr /\u003e\r\n\u003ci\u003eVERONA, ITALY, in THE YEAR 1906\u003c/i\u003e,\u003cbr /\u003e\r\nFor the Use of Pupils and Students of Government Schools\u003cbr /\u003e\r\n\u003cspan class=\"smaller\"\u003eIN\u003c/span\u003e\u003cbr /\u003e\r\n\u003ci\u003eCairo, Egypt\u003c/i\u003e.\u003cbr /\u003e\r\n\u003c/p\u003e\r\n\r\n\u003c!–chapter–\u003e\u003c/div\u003e\r\n\u003chr class=\"chap\" /\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_7\" id=\"Page_7\"\u003e\u003c/a\u003e[Pg 7]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"PREFACE\" id=\"PREFACE\"\u003e\u003c/a\u003ePREFACE\u003c/h2\u003e\r\n\r\n\r\n\u003cp\u003eSeveral sources out of which to draw information\r\nand seek guidance as to Ibn Sînâ’s biography\r\nand writings, and his systems of \u003cspan class=\"correction\" title=\"In the original book: medecine\"\u003emedicine\u003c/span\u003e\r\nand philosophy, are nowadays easily accessible\r\nto nearly every one. Among such sources the following\r\nare the best for Egyptian students:\u003c/p\u003e\r\n\r\n\u003col\u003e\r\n\u003cli\u003eIbn Abi Uçaybi´ah’s “Tabaqât-ul-Atib-ba,”\r\nand Wuestenfeld’s “Arabische Aertzte.”\u003c/li\u003e\r\n\r\n\u003cli\u003eIbn Khallikân’s “Wafâyât-ul-A´ayân.”\u003c/li\u003e\r\n\r\n\u003cli\u003eBrockelmann’s “Arabische Literatur.”\u003c/li\u003e\r\n\r\n\u003cli\u003eF. Mehren’s Series of Essays on Ibn\r\nSînâ in the Periodical “Muséon” from the\r\nyear 1882 and on.\u003c/li\u003e\r\n\r\n\u003cli\u003eClément Huart’s Arabic Literature, either\r\nin the French Original or in the English Translation.\u003c/li\u003e\r\n\r\n\u003cli\u003eCarra de Vaux’s “Les Grands Philosophes:\r\nAvicenna,” Paris, Felix Alcan, 1900,\r\npp. vii et 302.\u003c/li\u003e\r\n\r\n\u003cli\u003eT. de Boer’s “History of Philosophy in\r\nIslâm,” both in Dutch and in the English translation.\u003c/li\u003e\r\n\u003c/ol\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_8\" id=\"Page_8\"\u003e\u003c/a\u003e[Pg 8]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003eThe “Offering to the Prince in the Form\r\nof a Compendium on the Soul,” of which the\r\npresent Pamphlet is my attempt at an English\r\nTranslation, is the least known throughout Egypt\r\nand Syria of all Ibn Sînâ’s many and able literary\r\nworks: indeed I have failed, after repeated\r\nand prolonged enquiry, to come across so much\r\nas one, among my many Egyptian acquaintances,\r\nthat had even heard of it.\u003c/p\u003e\r\n\r\n\u003cp\u003eDoctor Samuel Landauer of the University\r\nof Strassburg published both the Arabic text,\r\nand his own concise German translation, of this\r\nResearch into the Faculties of the Soul, in volume\r\n29 for the year 1875 of the Z.d.D.M.G.,\r\ntogether with his critical notes and exhaustively\r\nerudite confrontations of the original Arabic with\r\nmany Greek passages from Plato, Aristotle, Alexander\r\nAphrodisias, and others, that Ibn Sînâ had\r\naccess to, it would appear, second hand, i.e.\r\nthrough translations. Doctor Landauer made use\r\nalso of a very rare Latin translation by Andreas\r\nAlpagus, printed at Venice in 1546; and of the\r\nCassel second edition of Jehuda Hallévy’s religious\r\nDialogue entitled Khusari, which is in rabbinical\r\nHebrew, and on pages 385 to 400 of which\r\nthe views of “philosophers” on the Soul are set\r\nforth, Doctor Landauer having discovered to his\r\nagreeable surprise that those 15 pages are simply\r\na word for word excerpt from this Research by\r\nIbn Sînâ. For the Arabic text itself, he had at\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_9\" id=\"Page_9\"\u003e\u003c/a\u003e[Pg 9]\u003c/span\u003e\r\nhis command only two manuscript copies, the one,\r\npreserved in the Library at Leyden, being very\r\nfaulty; and the other, in the Biblioteca Ambrosiana\r\nat Milan, being far more accurate and\r\ncorrect.\u003c/p\u003e\r\n\r\n\u003cp\u003eThis text was reprinted talis qualis, but with\r\nomission of every kind of note, in 1884 at Beirût,\r\nSyria, by Khalîl Sarkîs: this reprint is very hard\r\nto find.\u003c/p\u003e\r\n\r\n\u003cp\u003eJames Middleton MacDonald, M.A., made\r\na studiedly literal English translation or rather\r\na construe of it in 1884, of which he got a small\r\nnumber printed in pamphlet form at Beirût, and\r\nby Khalîl Sarkîs also: this English Version too\r\nis very rare, and almost unknown.\u003c/p\u003e\r\n\r\n\u003chr class=\"tb\" /\u003e\r\n\r\n\u003cp\u003eMy present English rendering of this Essay\r\nby Avicena on the Powers of the Soul has been\r\nmade directly and finally from the Arabic Original\r\nas given in the Landauer Text, with constant\r\nconsultation however of both the Landauer German\r\ntranslation and the MacDonald English\r\nconstrue: it has been made not for European\r\nscholars and Arabists but solely for pupil students\r\nin Egypt, which circumstance called in a great\r\nmeasure for the use of two or more nearly synonymous\r\nwords where the Arabic original often\r\nhas but one only. Indeed I am not ashamed to\r\nsay further that in some places I have failed to\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_10\" id=\"Page_10\"\u003e\u003c/a\u003e[Pg 10]\u003c/span\u003e\r\nfollow the drift and understand the purport of\r\nIbn Sînâ’s argument; so that in such passages I\r\nam only too conscious of how far my rendering\r\nmay perhaps have wandered from the right and\r\ntrue sense. But the author himself declares that\r\npsychology is one of the deepest and darkest of\r\nstudies; and he relates of himself in his autobiography\r\nthat he had read one of Aristotle’s writings\r\nforty times over, until he had got it by heart,\r\nand yet had failed to see the point. And he goes\r\non to tell of how it was that he one day stumbled\r\nacross and then read over al-Fârâbî’s “Maqâçid\r\nAristotle,” whereupon mental light dawned upon\r\nhim as to the purport of that writing.\u003c/p\u003e\r\n\r\n\u003cp\u003eThose for whom I have made it now know\r\nwhy this my English version is often timid and\r\nwavering, nay sometimes even wordy and hazy.\u003c/p\u003e\r\n\r\n\u003chr class=\"tb\" /\u003e\r\n\r\n\u003cp\u003eThe end of the next year’s session will in\r\nall likelihood bring with it the cessation of my\r\nconnection with the Khedivial School of Law.\r\nMore than this: I am getting well on in life, so\r\nthat this translation will most likely be the last\r\nserious work that I shall ever perform in the\r\nservice of Young Egypt. Such reflections awaken\r\nin my inmost soul all sorts of feelings and thoughts\r\nabout the shortness and fleetingness of this\r\nearthly life, the happiness of childhood and youth,\r\nthe darkness of the grave, and the utter despair\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_11\" id=\"Page_11\"\u003e\u003c/a\u003e[Pg 11]\u003c/span\u003e\r\nthat will surely engulf the soul at the last hours,\r\nunless\u0026mdash;mark my words\u0026mdash;unless the strong\r\narm of our Heavenly Father lay hold upon this\r\nsoul that is now within me, and take it off and\r\nup, to be joined unto the millions of souls of\r\nall, all those who have gone before, whither too\r\nshall follow so many, many other millions; in a\r\nword, unless GOD have mercy upon me, even as\r\nHe has had mercy upon my forefathers and mothers\r\nsince many generations. This hope in His\r\nmercy and grace is my ever-strengthening prop\r\nand stay, the older and feebler I get. Nor will\r\nany of those for whom I write these lines ever\r\nfind a stronger or a better. And the time will\r\nvery soon come when each and every one of them,\r\nhowever long may be his life here below, will\r\nsurely need it, to save him from sinking into\r\nthe black nothingness of doubt, indifference, and\r\ndespair.\u003c/p\u003e\r\n\r\n\u003cp class=\"right\"\u003e\r\nEDWARD ABBOTT van DYCK.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\n\u003cspan class=\"smcap\"\u003eVerona\u003c/span\u003e, \u003ci\u003eAugust, 1906\u003c/i\u003e.\r\n\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"line\"\u003eWer fertig ist, dem ist nichts recht zu machen:\u003c/div\u003e\r\n\u003cdiv class=\"line\"\u003eEin werdender wird immer dankbar sein.\u003ca name=\"FNanchor_2_2\" id=\"FNanchor_2_2\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_2_2\" class=\"fnanchor\"\u003e[2]\u003c/a\u003e\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp class=\"right\"\u003e\r\n[Lustige Person, in Goethe’s Faust]\r\n\u003c/p\u003e\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_12\" id=\"Page_12\"\u003e\u003c/a\u003e[Pg 12]\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_1_1\" id=\"Footnote_1_1\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_1_1\"\u003e\u003cspan class=\"label\"\u003e[1]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eNote added by transcriber\u003c/i\u003e:\r\nFrom the translation of Dante\u0027s \u003ci\u003eIl Convito\u003c/i\u003e (The Banquet) by Elizabeth Sayer Price (in \u003ca href=\"http://www.gutenberg.org\"\u003eProject Gutenberg\u003c/a\u003e: \u003ca href=\"http://www.gutenberg.org/ebooks/12867\"\u003ehttp://www.gutenberg.org/ebooks/12867\u003c/a\u003e):\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd the Human Soul possessing the nobility of the highest power, which is Reason,\r\nparticipates in the Divine Nature, after the manner of an eternal Intelligence:\r\nfor the Soul is ennobled and denuded of matter by that Sovereign Power in proportion\r\nas the Divine Light of Truth shines into it, as into an Angel; and Man is therefore\r\ncalled by the Philosophers the Divine Animal.\u003c/p\u003e\r\n\r\n\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_2_2\" id=\"Footnote_2_2\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_2_2\"\u003e\u003cspan class=\"label\"\u003e[2]\u003c/span\u003e\u003c/a\u003e \u003ci\u003eNote added by the transcriber\u003c/i\u003e:\r\nFrom the translation of Goethe\u0027s \u003ci\u003eFaust\u003c/i\u003e by Bayard Taylor (in \u003ca href=\"http://www.gutenberg.org\"\u003eProject Gutenberg\u003c/a\u003e: \u003ca href=\"http://www.gutenberg.org/ebooks/14591\"\u003ehttp://www.gutenberg.org/ebooks/14591\u003c/a\u003e):\r\n\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"line\"\u003eA mind once formed, is never suited after;\u003c/div\u003e\r\n\u003cdiv class=\"line\"\u003eOne yet in growth will ever grateful be.\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp class=\"right\"\u003e\r\n[Funny Person, in Goethe’s Faust]\r\n\u003c/p\u003e\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_13\" id=\"Page_13\"\u003e\u003c/a\u003e[Pg 13]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"INTRODUCTION\" id=\"INTRODUCTION\"\u003e\u003c/a\u003eINTRODUCTION\u003c/h2\u003e\r\n\r\n\r\n\u003cp\u003eIn the Name of GOD, the Merciful, the Compassionate:\r\nMay GOD bless our Lord Muhammad\r\nand his Kinsfolk, and give them peace. O my\r\nGod facilitate [this undertaking]; and make [it]\r\nend in good, O Thou Bounteous Being!\u003c/p\u003e\r\n\r\n\u003cp\u003eAbu-´Aly, Ibn Sînâ, the chief elder, learnèd\r\nand erudite leader, the precise and accurate\r\nresearcher, Truth’s plea against mankind, the\r\nphysician of physicians, the philosopher of Islâm,\r\nmay the Most High GOD have mercy \u003cspan class=\"correction\" title=\"In the original book: upom\"\u003eupon\u003c/span\u003e him,\r\nsaith:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003cp\u003eThe best of beginnings is that which is\r\nadorned with praise to the Giver of strength for\r\npraising Him; and for invoking blessing and peace\r\nupon our Lord Muhammad, His prophet and servant,\r\nand upon his good and pure offspring after\r\nhim. And after this beginning, he saith further:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003cp\u003eHad not custom given leave to the small and\r\nlow to reach up to the great and high, it would\r\nbe most difficult for them ever to tread those\r\npaths in going over which they need to lay hold\r\nof their upholding arm\u003ca name=\"FNanchor_3_3\" id=\"FNanchor_3_3\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_3_3\" class=\"fnanchor\"\u003e[3]\u003c/a\u003e and seek the help of\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_14\" id=\"Page_14\"\u003e\u003c/a\u003e[Pg 14]\u003c/span\u003e\r\ntheir superior strength; to attain to a position in\r\ntheir service, and join themselves to their social\r\ncircle; to pride themselves on having become\r\nconnected with them, and openly declare their\r\nreliance upon them. Nay, the very bond which\r\njoins the common man to the man of élite would\r\nbe severed, and the reliance of the flock upon its\r\nshepherd would cease; the frail would no longer\r\nbecome powerful through the strength of the\r\nmighty, nor the low-born rise through the protection\r\nand countenance of the high-born; the\r\nfoolish would not be able to correct his folly and\r\nignorance by intercourse with the prudent and\r\nwise; nor the wise draw nigh to the ignorant\r\nand foolish.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd whereas I find that custom has trod\r\nalong this highroad, and prescribed this usage,\r\nI avail myself of such a precedent and excuse to\r\nwarrant my reaching up and aspiring to the\r\nPrince, GOD give him long life, with an offering\r\n[an acceptable present]; and I have given prevalence\r\nto the thought that my choice ought to fall\r\nupon an object which will at once be most acceptable\r\nto him, and best calculated to attain my\r\naim of ingratiating myself into his favor; and\r\nthis, after coming to the certain conclusion that\r\nthe chief virtues are two, namely 1. Love of\r\nwisdom as to the Articles of Faith, (i.e., Love\r\nof Philosophy in theoretical principles); and\r\n2. Choice of the most honest of deeds as to in\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_15\" id=\"Page_15\"\u003e\u003c/a\u003e[Pg 15]\u003c/span\u003etention\r\n(i.e., the preference of pure purposes in\r\npractical life).\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd in this connection I find the Prince,\r\nGod prolong his days, to have given to his intrinsically\r\nworthy character so much of the polish\r\nand lustre imparted by wisdom that he far outstrips\r\nhis rivals among the princes, and overtops all\r\nsuch as are of his kind. And hence I clearly\r\nperceive that of all presents the one he will\r\nappreciate most is such as conduces to the most\r\nprecious of the virtues, to wit wisdom. I had,\r\nhowever, so far profitted from a careful perusal\r\nof the books of the learnèd as to find their\r\nresearches into the spiritual faculties among the\r\nmost abstruse and refractory against the mind’s\r\ngrasping what they mean, and the most bewildering,\r\nobscure and misleading as to their results.\r\nAnd yet I have seen it reported about a number\r\nof wise men (philosophers) and pious\u003ca name=\"FNanchor_4_4\" id=\"FNanchor_4_4\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_4_4\" class=\"fnanchor\"\u003e[4]\u003c/a\u003e saints\r\nthat they agree in this dictum (motto), viz:\r\n“Whoso Knoweth himself, Knoweth his Lord”;\r\nand I have also heard the Chief of the Philosophers\r\nsay, in agreement with their saying: “Whoso\r\nfaileth to Know himself, is still more likely (apt)\r\nto fail of Knowing his Creator”; and “How shall\r\nhe, who is trusted as a reliable authority in a\r\nscience, be deemed to have any views at all,\r\nwhen he is ignorant of himself?” I see further\r\nthe Book of the Most High GOD pointing to the\r\nmeasure of truth of this, where He says, when\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_16\" id=\"Page_16\"\u003e\u003c/a\u003e[Pg 16]\u003c/span\u003e\r\nmentioning the distance separating the Erring\r\nfrom His mercy: Surah 59, al-Hashr, v. 19: “they\r\nforgot God, and He made them forget themselves”;\r\nis not His making the forgetting of self to depend\r\nupon forgetting Him done so as to awaken the\r\nattention to His closely binding the remembrance\r\nof Him with the remembrance of self, and the\r\nknowledge of Him with the knowledge of self,\r\nscilicet of one’s own soul? Furthermore, I have\r\nread in the books of the ancients that the hard\r\ntask of going deeply into the knowledge of self\r\nhad been enjoined upon them by an oracle that\r\nhad descended upon them at one of the temples\r\nof the gods, which says: “Know thyself, O man,\r\nso shalt thou know thy Lord.” I have also read\r\nthat this saying was engraved in the façade of\r\nthe temple of Aesculapius, who is known among\r\nthem as one of the prophets, and whose most\r\nfamous miracle is that he was wont to heal the\r\nsick by mere loud supplication; and so did all\r\npriests who performed sacerdotal functions in his\r\ntemple. From him have philosophers got the\r\nscience of \u003cspan class=\"correction\" title=\"In the original book: medecine\"\u003emedicine\u003c/span\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eThus I have thought fit to make for the\r\nPrince\u003ca name=\"FNanchor_5_5\" id=\"FNanchor_5_5\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_5_5\" class=\"fnanchor\"\u003e[5]\u003c/a\u003e a book on the soul, in the form of a\r\ncompendium; and I ask the Most High God to\r\nprolong his life, to keep intact from the evil eye\r\nhis frail and mortal body, to refresh through him\r\nwisdom after its fading, to revive it after its\r\nlanguishing, to renew its might through his might,\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_17\" id=\"Page_17\"\u003e\u003c/a\u003e[Pg 17]\u003c/span\u003e\r\nand to give it length of days through length of\r\ndays to him, in order that by his prestige the\r\nadvantages accruing from the prestige of its kin\r\nshall become all-embracing, and that the number\r\nof the seekers after its fullness shall abound. Nor\r\nshall I achieve this my ambition save through\r\nGod: He is my all-sufficient stay, and best helper.\r\nI have arranged the Book in sections, ten in all:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003col id=\"ToC\"\u003e\r\n\u003cli\u003e\u003ca href=\"#SECTION_FIRST\"\u003eTo Establish the Existence of the Faculties\r\nof the Soul, the detailed analysis and explanation\r\nof which I have undertaken.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_SECOND\"\u003eDivision and Classification of the Primary\r\n(Primitive) Faculties of the Soul, and Definition\r\nof the Soul at large (or as a whole).\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_THIRD\"\u003eThat None of the Faculties of the Soul\r\noriginates from the Combination (Blending) of\r\nthe Four Elements, but on the contrary comes\r\nupon them from without.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_FOURTH\"\u003eDetailed Statement concerning the Vegetable\r\nPowers (faculties), and Mentioning the\r\nNeed for Each One of them.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_FIFTH\"\u003eDetailed Statement concerning the Animal\r\nFaculties (powers), and Mentioning the Need\r\nfor Each One of them.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_SIXTH\"\u003eDetailed Statement concerning the External\r\n(Apparent) Senses, and How they perceive,\r\nmentioning the Disagreement [of researchers] as\r\nto How Seeing is performed.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_18\" id=\"Page_18\"\u003e\u003c/a\u003e[Pg 18]\u003c/span\u003e\u003ca href=\"#SECTION_SEVENTH\"\u003eDetailed Statement concerning the Internal\r\n(Hidden) Senses, and the Body Moving\r\nPower.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_EIGHTH\"\u003eMemoir on the Human Soul from the\r\nStage of its Beginning to the Stage of its Perfection.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_NINTH\"\u003eEstablishing the Proofs necessary for\r\naffirming the Essentiality of the Speaking (Rational)\r\nSoul, by the logical method.\u003c/a\u003e\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003ca href=\"#SECTION_TENTH\"\u003eEstablishing the Argument for the Existence\r\nof an Intellectual Essence, distinct from\r\nBodies, standing to the Rational (speaking) Faculties\r\nin the stead of a Fountain, and in the\r\nstead of Light to Sight; and Showing that Rational\r\n(speaking) Souls remain united with It\r\nafter the death of the body, secure and safe from\r\ncorruption and change; and It is what is called\r\nUniversal (generic) Intelligence.\u003c/a\u003e\u003c/li\u003e\r\n\u003c/ol\u003e\r\n\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_19\" id=\"Page_19\"\u003e\u003c/a\u003e[Pg 19]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_3_3\" id=\"Footnote_3_3\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_3_3\"\u003e\u003cspan class=\"label\"\u003e[3]\u003c/span\u003e\u003c/a\u003e The figure of speech in the Arabic is «loopholes»;\r\ncompare Surah 2:257, and 31:21, and Beydâwi’s\r\nCommentary.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_4_4\" id=\"Footnote_4_4\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_4_4\"\u003e\u003cspan class=\"label\"\u003e[4]\u003c/span\u003e\u003c/a\u003e The «waly» performs miracles only, whereas\r\nthe «naby» performs miracles, and also foretells\r\nfuture events.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_5_5\" id=\"Footnote_5_5\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_5_5\"\u003e\u003cspan class=\"label\"\u003e[5]\u003c/span\u003e\u003c/a\u003e Who was this prince; and why did the author\r\nstand in such need of his countenance as to\r\ndedicate to him this booklet in the humble and\r\nlengthy terms of apology which run through the\r\ngreater part of the Introduction? It is Doctor\r\nS. Landauer’s opinion that, with this Essay, Ibn\r\nSînâ began his career as a writer. After he had\r\ncompleted the sixteenth year of his age, he was\r\nsummoned to the bedside of the suffering Sâmânid\r\nprince, Nûh ibn Mançûr, who resided at\r\nBukhâra (See Ibn Khallikân’s Biographies), and\r\nsucceeded in curing him. Then, followed a long\r\nperiod during which Ibn Sînâ removed from the\r\nCourt of one Ruler to that of another, and was\r\nsuccessively engaged in the service of various\r\nPetty Dynasties in Khurasân. If then this Essay\r\nwas his maiden production\u0026mdash;as Doctor Landauer\r\nassumes\u0026mdash;the author was still quite young,\r\nand stood in need of the patronage he so earnestly\r\nimplores. Furthermore there is a manuscript\r\nin Leyden, marked Codex 958, and numbered\r\n1968 in the Catalogue, which is a small\r\ntreatise on the soul by Ibn Sînâ, closing as\r\nfollows:\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n«I had produced a short essay on the exposition\r\nof the knowledge of the soul, and what\r\nis connected therewith, at the beginning of my\r\ncareer forty years ago, after the purely philosophical\r\nmethod of investigation. Whoso wishes\r\nto know that method, let him peruse it, for it\r\nis adapted to the seekers of research.»\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\nThe «40 years ago» fit exactly, if students one\r\nassumes that the literary production referred to\r\nis the one he dedicated to «the Prince.» Now,\r\nthe first prince he came in contact with was Nûh\r\nibn Mançûr (ruled from 366\u0026ndash;387 H. = 976\u0026ndash;997\r\nA.D., the Eighth of the Sâmânid Dynasty).\r\nIbn Khallikân relates that Ibn Sînâ, at the age\r\nof 16 years, had begun to have a great reputation\r\nas a physician. Moreover the Latin translation\r\nin Florence of this essay bears in express\r\nwords the dedication to Nûh. Result:\r\n\u003c/p\u003e\r\n\u003ctable id=\"dates\" summary=\"Dates from Avicena\u0027s life\" class=\"wid30\"\u003e\r\n\u003ccolgroup\u003e\u003ccol class=\"wid45\" /\u003e\u003ccol class=\"wid10\" /\u003e\u003ccol class=\"wid45\" /\u003e\u003c/colgroup\u003e\r\n\u003ctr\u003e\u003ctd class=\"tdhang\"\u003eIbn Sînâ born in\u003c/td\u003e\u003ctd\u003e\u003c/td\u003e\u003ctd class=\"tdbottom\"\u003e370 H. = 980 A.D.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tdhang\"\u003eEarliest Age as Treating Physician\u003c/td\u003e\u003ctd\u003e\u003c/td\u003e\u003ctd class=\"tdbottom\"\u003e386 H. = 996\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tdhang\"\u003eDeath of Nûh in Month of Ragab\u003c/td\u003e\u003ctd\u003e\u003c/td\u003e\u003ctd class=\"tdbottom\"\u003e387 H. = 997 Jule\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tdhang\"\u003eDeath of Ibn Sînâ\u003c/td\u003e\u003ctd\u003e\u003c/td\u003e\u003ctd class=\"tdbottom\"\u003e428 H. = 1036\u003c/td\u003e\u003c/tr\u003e\r\n\u003c/table\u003e\r\n\u003cp\u003e\r\nBetween 386 and 428 lie the 40 years.\u003c/p\u003e\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_21\" id=\"Page_21\"\u003e\u003c/a\u003e[Pg 21]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_FIRST\" id=\"SECTION_FIRST\"\u003e\u003c/a\u003eSECTION FIRST\u003c/h2\u003e\r\n\r\n\r\n\u003cp class=\"chapter-head\"\u003eTo Establish the Existence of the Spiritual\r\nFaculties, the Detailed Analysis of which\r\nI have undertaken.\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eWhoso wishes to describe anything whatsoever\r\nbefore proceeding to establish first its\u003ca name=\"FNanchor_6_6\" id=\"FNanchor_6_6\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_6_6\" class=\"fnanchor\"\u003e[6]\u003c/a\u003ereality\r\nof existence, such a one is counted by the wise\r\namong those who deviate from the broad beaten\r\ntrack of perspicuous statement. It is incumbent\r\nupon us, therefore, to first set to work to establish\r\nthe existence of the spiritual powers, before\r\nstarting to define each one of them singly,\r\nand enlarge upon it.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd whereas the most peculiar characteristics\r\nof spiritual properties are two\u0026mdash;one of them\r\nSetting in Motion (Impulsion), and the other\r\nPerception\u0026mdash;it is incumbent upon us to show\r\nthat to every moving body there is a\u003ca name=\"FNanchor_A_7\" id=\"FNanchor_A_7\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_A_7\" class=\"fnanchor\"\u003e[A]\u003c/a\u003emoving\r\ncause (ground, reason, motive, pretence). Then it\r\nwill become evident to us therefrom that bodies\r\nmoving in motions over and above the natural\r\nmotions\u0026mdash;an example of natural motions is the\r\nsinking of the heavy, and the rising of the light\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_22\" id=\"Page_22\"\u003e\u003c/a\u003e[Pg 22]\u003c/span\u003e\u0026mdash;have\r\nmoving\u003ca name=\"FNanchor_B_8\" id=\"FNanchor_B_8\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_B_8\" class=\"fnanchor\"\u003e[B]\u003c/a\u003e causes, which we call souls\r\nor spiritual powers; and that we further show\r\nthat any body, in so far as it shows signs (traces)\r\nthat it is perceptive, such perception by it cannot\r\nbe validly ascribed to its body, except because of\r\npowers (faculties) in it that are capable of perception.\u003c/p\u003e\r\n\r\n\u003cp\u003eWe now start by saying that not a shadow\r\nof doubt or perplexity hampers the mind, as to\r\nthings, that some of them share some one thing\r\nin common, and differ in an other; and that that\r\nwhich is shared in common is other than that in\r\nwhich they differ. The mind encounters all bodies\r\nwhatsoever as having this in common, viz. that\r\nthey are bodies; and afterwards it encounters\r\nthem as differing in that they move (in different\r\nways); otherwise there would be no such thing as\r\nrest of a body, and not even such a thing as\r\nmotion of a body, except along a circle, seeing\r\nthat of motion in a straight line it is established\r\nby its very form that it will not proceed save\r\nfrom stoppings and to stoppings (resting-places\r\nto resting-places). Hence it is evident that bodies\r\nare not to be clothed with the attribute of motion\r\nbecause they are bodies, but for reasons (causes)\r\nabove and beyond their corporeity, from which\r\ncauses their motions proceed, like the resulting\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_23\" id=\"Page_23\"\u003e\u003c/a\u003e[Pg 23]\u003c/span\u003e\r\nof the footprint from the walker (or, just as the\r\neffect proceeds from the agent).\u003c/p\u003e\r\n\r\n\u003cp\u003eSo much having become clear to us, we say\r\nthat we find, among bodies generated from the\r\nFour Elements,\u003ca name=\"FNanchor_7_9\" id=\"FNanchor_7_9\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_7_9\" class=\"fnanchor\"\u003e[7]\u003c/a\u003e such as moves, not by constraint,\r\nin two kinds of motion between which\r\nthere is more or less difference: The one kind\r\ninherent in its element by reason of the supremacy\r\nover it of the power of one of its constituents,\r\nand thus decreeing its motion towards the position\r\nin space naturally appointed for it, as for example\r\na man’s moving by the nature of the preponderating\u003ca name=\"FNanchor_8_10\" id=\"FNanchor_8_10\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_8_10\" class=\"fnanchor\"\u003e[8]\u003c/a\u003e\r\nheavy element in his body downwards;\r\nnor will this kind of the motions of bodies be\r\nfound to take place save in one direction and\r\nwith a constant tendency; The second kind of\r\nmotion going against the decree of its element,\r\nwhich decree is either rest in the natural position\r\nas soon as it reaches that position, as for example\r\na man’s moving his body along its natural home\r\nwhich is the Earth’s surface; or else a moving\r\naway from the natural position when already\r\nseparated from it, like a flying bird’s motion with\r\nits heavy body high up through the sky. It has\r\nthus been made manifest [to the reader] that the\r\ntwo motions have two accounting causes, and\r\nthat they are quite different one from the other:\r\nthe one is called Natural, and the second called\r\nSoul or Spiritual Faculty. Hence it is quite\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_24\" id=\"Page_24\"\u003e\u003c/a\u003e[Pg 24]\u003c/span\u003e\r\nsound, as to motion, to affirm the existence of\r\nspiritual faculties.\u003c/p\u003e\r\n\r\n\u003cp\u003eWhereas, in respect of Perception, because\r\nthat bodies exist with this in common, viz. that\r\nthey are bodies, and with this in distinction,\r\nviz. that they are repeatedly perceptive, it is\r\nquite manifest by the first (preceding) process of\r\ndiscrimination that perception will not ever differ\r\nfrom bodies through difference of their substance,\r\nbut by certain powers or faculties borne within\r\nthose bodies. It therefore becomes quite clear by\r\nthis sort of exposition that spiritual faculties\r\nhave an existence: and this is what we wished\r\nto demonstrate.\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_6_6\" id=\"Footnote_6_6\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_6_6\"\u003e\u003cspan class=\"label\"\u003e[6]\u003c/span\u003e\u003c/a\u003e Reality of existence; or its whereabouts. Doctor\r\nS. Landauer thinks that the word ayniyyat in the\r\ntext must be wrong, because nowhere throughout\r\nthis section is the «Whereabout» of the\r\nmental powers so much as hinted at; whereas\r\nthe burden of the whole chapter is to prove\r\nmerely that such powers do exist, i.e., their\r\ninniyyat, which is a word used by Arab Logicians.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_A_7\" id=\"Footnote_A_7\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_A_7\"\u003e\u003cspan class=\"label\"\u003e[A]\u003c/span\u003e\u003c/a\u003e A Why and Wherefore moving it. Note the difference\r\nbetween sabab and `illah. \u003ci\u003eTranscriber addition:\u003c/i\u003e sabab (سبب)\r\nand `illat (علّة): Sabab means the general conditions that are conducive\r\nto something occuring, whereas `illat is the reason in cause-and-effect. Traditionally, `illat is\r\nused in logic or medicine, whereas sabab would be more likely to be heard in common speech.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_B_8\" id=\"Footnote_B_8\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_B_8\"\u003e\u003cspan class=\"label\"\u003e[B]\u003c/span\u003e\u003c/a\u003e Ditto.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_7_9\" id=\"Footnote_7_9\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_7_9\"\u003e\u003cspan class=\"label\"\u003e[7]\u003c/span\u003e\u003c/a\u003e The four elements: earth, air, fire, water.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_8_10\" id=\"Footnote_8_10\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_8_10\"\u003e\u003cspan class=\"label\"\u003e[8]\u003c/span\u003e\u003c/a\u003e Here Ibn Sînâ seems to have had a rather clear\r\npremonition of Newton’s Theory of Gravitation,\r\nseven hundred years before the falling of the\r\nfamous apple.\u003c/p\u003e\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_25\" id=\"Page_25\"\u003e\u003c/a\u003e[Pg 25]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_SECOND\" id=\"SECTION_SECOND\"\u003e\u003c/a\u003eSECTION SECOND\u003c/h2\u003e\r\n\r\n\r\n\u003cp class=\"chapter-head\"\u003eOf the Division of the Spiritual Faculties and\r\ntheir Classification into Three Main Classes,\r\nand the Definition of the Soul in a General\r\nWay.\u003c/p\u003e\r\n\r\n\r\n\u003ch3\u003e\u003ca name=\"SUB-SECTION_2-A\" id=\"SUB-SECTION_2-A\"\u003e\u003c/a\u003eSUB-SECTION A:\u003c/h3\u003e\r\n\r\n\u003cp\u003eIt has been clearly shown by us in the foregoing\r\nthat of things there are some which have\r\none thing in common and differ in an other, in\r\nthat the one in common is other than the one\r\ndiffered in. Then we found compound ensouled\r\nbodies\u0026mdash;I mean possessing souls\u0026mdash;to have\r\nagreed and differed in the properties both of\r\ntheir impulsion and their perception. As to impulsion,\r\nthey agree and differ, in that one and\r\nall of them has in common that they move in\r\nquantity the motion of growth; and they differ,\r\nin that one sett among them moves, together\r\nwith that growth, in local motions according to\r\nthe will; and one other sett among them does\r\nnot so move, such as plants. Likewise living\r\nbeings have in common that they are both sentient\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_26\" id=\"Page_26\"\u003e\u003c/a\u003e[Pg 26]\u003c/span\u003e\r\nand perceptive, up to a certain sort of sensuous\r\nperception; and then afterwards they differ in\r\nthat one sett among them perceives, together with\r\nthat sort of sensuous perception, by intellectual\r\nperception; and one other sett among them does\r\nnot so perceive, such as the ass and the horse.\r\nWe further found the power of impulsion to be\r\nmore widely embracing than the power of perception,\r\nin that we found plants to lack the latter\r\nutterly. Hence we knew for certain that the faculty\r\nin which the animal agrees with the plant\r\nis more general than this perceptive faculty, and\r\nthan the impelling faculty which is in the animal;\r\nand each one of them is more general than the\r\nspeaking (rational) faculty, which belongs to man.\r\nThus then, the spiritual faculties come forth (or\r\nstand out) before us set and ranged, in respect\r\nof the common and the peculiar, i.e., according\r\nto the general and special\u003ca name=\"FNanchor_C_11\" id=\"FNanchor_C_11\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_C_11\" class=\"fnanchor\"\u003e[C]\u003c/a\u003e, under three classes\r\nor ranks:\u003ca name=\"FNanchor_D_12\" id=\"FNanchor_D_12\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_D_12\" class=\"fnanchor\"\u003e[D]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003eThe first of which is known as the plant or\r\nvegetable power, on account of the participation\r\ntherein of the animal and plant;\u003c/p\u003e\r\n\r\n\u003cp\u003eThe second is known as the animal power;\u003c/p\u003e\r\n\r\n\u003cp\u003eThe third, as the speaking power, or rational\r\nfaculty.\u003c/p\u003e\r\n\r\n\u003cp\u003eTherefore, the primary parts of the soul, in\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_27\" id=\"Page_27\"\u003e\u003c/a\u003e[Pg 27]\u003c/span\u003e\r\ncontemplating it from the standpoint of its powers,\r\nare three.\u003c/p\u003e\r\n\r\n\r\n\u003ch3 title=\"SUB-SECTION B:\"\u003e\u003ca name=\"SUB-SECTION_2-B\" id=\"SUB-SECTION_2-B\"\u003e\u003c/a\u003eSUB-SECTION B:\u003ca name=\"FNanchor_E_13\" id=\"FNanchor_E_13\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_E_13\" class=\"fnanchor\"\u003e[E]\u003c/a\u003e\u003c/h3\u003e\r\n\r\n\u003cp\u003eTo treat now of the definition of the Soul at\r\nlarge, I mean the universal, absolute, generic\r\nsoul. This will become apparent, according to the\r\ntenets I hold, that among truths that are plainly\r\nmanifest one is that every one of all natural\r\nbodies is compounded of “hyle” I mean matter,\r\nand of form. As for hyle, one of its properties\r\nis that through it a natural body is affected (or\r\nacted upon) in its very self; seeing that the\r\nsword, for instance, does not cut through its iron,\r\nbut through its sharpness, which is its form;\r\nwhereas it gets jagged owing to its iron, and\r\nnot owing to its form. Another of those properties\r\nis that bodies do not differ through it,\r\nI mean through the hyle; for earth does not differ\r\nfrom water through its matter, but through its\r\nform.\u003ca name=\"FNanchor_9_14\" id=\"FNanchor_9_14\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_9_14\" class=\"fnanchor\"\u003e[9]\u003c/a\u003e Still another property is that it\u0026mdash;the\r\nhyle or matter\u0026mdash;does not afford (supply, furnish)\r\nnatural bodies their characteristics peculiarly belonging\r\nto them, save potentially; since in man,\r\ne.g., his humanity\u0026mdash;his being man\u0026mdash;is not\r\nactually derived from the four elements, save\r\npotentially.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs for the form, its peculiarity is 1.\u003csup\u003eo\u003c/sup\u003e that\r\nthrough it bodies put forth their actions (or\r\nperform their manifold deeds and workings);\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_28\" id=\"Page_28\"\u003e\u003c/a\u003e[Pg 28]\u003c/span\u003e\r\nsince a sword does not cut through its iron, but\r\nthrough, its sharpness; and 2.\u003csup\u003eo\u003c/sup\u003e that bodies differ\r\none from the other only through their genus or\r\nkind, I mean the form, since earth does not\r\ndiffer from water save through its form, whereas\r\nin its matter it does not; and 3.\u003csup\u003eo\u003c/sup\u003e that natural\r\nbodies get (derive, acquire) their being what they\r\nin fact are from the form, since as to man, his\r\nbeing a man (his humanity) is in fact through\r\nhis form, and not through his matter, which is\r\nof the four elements.\u003c/p\u003e\r\n\r\n\u003cp\u003eLet us proceed a little further, and we shall\r\nsay that a live body is a natural compound body\r\nthat discriminates the non-living through its soul,\r\nand not through its body; and that performs multifarious\r\nanimal works through its soul, and not\r\nthrough its body; and is alive through its soul\r\nand not through its body; and its soul is within\r\nit. Now, what is within a thing, while this form\r\nof its continues, is its form [or, this its form\r\nbeing so and not otherwise, is etc.]. Thus then the\r\nsoul is a form; and forms are realized perfections\r\n(enteléchia), since through them the features (identities,\r\ncharacteristics) of things become perfect. The\r\nsoul, therefore is a perfection (realized identity). And\r\nperfections (enteléchias) come under two divisions:\r\neither the principles underlying the doings and\r\ntheir effects, or the very doings and effects\r\nthemselves. The one of the two divisions is first,\r\nand the other is second. The first is the principle\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_29\" id=\"Page_29\"\u003e\u003c/a\u003e[Pg 29]\u003c/span\u003e\r\n(or source and origin), and the second is the doing\r\nand the effect (or trace). In this sense the soul\r\nis a first perfection (or prime actuality); for it\r\nis a principle (source), not an outcome of a\r\nprinciple (source). And of perfections, there are\r\nsuch as belong to bodies, and such as belong\r\nto incorporeal substances. In this sense the soul\r\nis a prime perfection attaching to a body. And\r\namong bodies, there are such as are artificial, and\r\nsuch as are natural. Now the soul is not a perfection\r\nof an artificial body; hence it is a prime\r\nperfection attaching to a natural body. Again,\r\namong natural bodies there are such as perform\r\ntheir multifarious workings through organs (tools,\r\ninstruments), and such as do not perform their\r\nworkings through organs (tools); as, for example\r\nthe simple bodies, and those acting through the\r\nprevalence (constraint) of the simple forces. In\r\nother words we may say, if we like, that among\r\nnatural bodies there are those whose design is,\r\namong other things, that they produce of themselves\r\n[whose task or business is to perform animal\r\nacts voluntarily, of their own will,] manifold\r\nanimal actions; and there are those whose design\r\nis, among other things, not so to produce. Hence\r\nagain, the soul is not a perfection attaching to\r\nthe two last divisions in both the foregoing manners\r\nof statement. Therefore its full and finished\r\ndefinition is to say that\u0026mdash;\u003c/p\u003e\r\n\r\n\u003cp\u003eIt is a prime perfection (consummation, rea\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_30\" id=\"Page_30\"\u003e\u003c/a\u003e[Pg 30]\u003c/span\u003elization)\r\nattaching to an organic natural body;\r\nand, if we wish, to say further, a prime perfection\r\nattaching to a natural body having a life potentially\r\n(a first, perfection belonging to a natural\r\nbody which body may have life); that is to say,\r\na source of the manifold animal actions potentially\r\n(it is the source and origin of the deeds done by\r\nsuch beings as may be alive). Thus then we have\r\ndivided (described) the generic soul, and defined\r\nit\u0026mdash;which is what we had undertaken.\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_C_11\" id=\"Footnote_C_11\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_C_11\"\u003e\u003cspan class=\"label\"\u003e[C]\u003c/span\u003e\u003c/a\u003e Logical intension and extension.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_D_12\" id=\"Footnote_D_12\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_D_12\"\u003e\u003cspan class=\"label\"\u003e[D]\u003c/span\u003e\u003c/a\u003e In this section the soul-powers are at first separated\r\ninto Three Chief Classes; afterwards, in the\r\nfollowing sections, each one of these is again\r\nsub-divided into several parts.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_E_13\" id=\"Footnote_E_13\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_E_13\"\u003e\u003cspan class=\"label\"\u003e[E]\u003c/span\u003e\u003c/a\u003e Doctor S. Landauer, in the Notes to his German\r\nTranslation, quotes fully from the Greek text of\r\nAristotle’s «De Anima,» and comes to the conclusion\r\nthat Ibn Sînâ has, in the first sub-section,\r\ngiven the contents of de anima II, chap. 3, but\r\nhas changed the order of the ideas; and to the\r\nfurther conclusion that the second sub-section,\r\ndealing with the definition of the soul, is nothing\r\nmore than an extract from de anima II, chap. 1.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_9_14\" id=\"Footnote_9_14\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_9_14\"\u003e\u003cspan class=\"label\"\u003e[9]\u003c/span\u003e\u003c/a\u003e «differs, not through its matter, but through its\r\nform»: this resolves matter back to One Element;\r\nbut he has already named Four, viz. Earth, Air,\r\nFire, and Water; or rather he has declared the\r\nelements to be Four.\u003c/p\u003e\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_31\" id=\"Page_31\"\u003e\u003c/a\u003e[Pg 31]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_THIRD\" id=\"SECTION_THIRD\"\u003e\u003c/a\u003eSECTION THIRD\u003c/h2\u003e\r\n\r\n\r\n\u003cp class=\"chapter-head\"\u003eTo Establish that not One of the Faculties of\r\nthe Soul Originates out of a Combination\r\n(Blending) of the Elements, but on the contrary\r\nComes upon Them from Outside.\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eAll the various things that are, however\r\ncomposite they may be, and whatever form may\r\nhave come about in the compound, will be (a)\r\neither inclining towards some one of the forms\r\nof the simples, or else will not be so. And if\r\nthey be not so inclining, they will be (b) either\r\nresulting from an aggregate (or mean) of the\r\nforms of the simples, according to the degree of\r\ndisproportion and deviation of the constituents\r\nfrom equality, or else (c) they will not be assimilated\r\nto any one of the simples, but there will\r\nbe made (generated, produced) a form exceeding\r\nthe requirement of the forms of the simples, both in\r\nregard to the measure of its simplicity and in\r\nregard to the measure of its complexity. An example\r\nof the first division is the bitterish taste on compounding\r\naloe, which is overpoweringly bitter, and\r\nhoney, which is feebly sweet. An example of the\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_32\" id=\"Page_32\"\u003e\u003c/a\u003e[Pg 32]\u003c/span\u003e\r\nsecond division is the color grey, holding an\r\nequal relationship to both of the extremes (contrasts)\r\nblackness and whiteness, which results on compounding\r\na white and a black opposite. An example\r\nof the third of the said divisions is the\r\nseal’s stamp (imprint) remaining in the clay\r\n(mortar, putty) which is composed of dry dust\r\nand liquid water on their being mixed up together;\r\nfor it is known that the imprint remaining in\r\nthe putty is not in pursuance to the requirement\r\nof the forms of the simples, neither whether they\r\nbe considered in respect of the resultant compound,\r\nnor whether they be considered in respect of the\r\nsimple \u003cspan class=\"correction\" title=\"In the original book: consituents\"\u003econstituents\u003c/span\u003e taken singly.\u003c/p\u003e\r\n\r\n\u003cp\u003eTo recapitulate:\u0026mdash;it is known that the first\r\ndivision, if it be produced, from simples whose\r\nforms are opposed (contrary) not through mechanical\r\nmixture (commingling) but through\u003ca name=\"FNanchor_10_15\" id=\"FNanchor_10_15\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_10_15\" class=\"fnanchor\"\u003e[10]\u003c/a\u003e blending\r\n(\u003cspan class=\"correction\" title=\"In the original book: aloy\"\u003ealloy\u003c/span\u003e, amalgam)\u0026mdash;it is clear I say in such\r\ncases that the overpowered contraries will no\r\nlonger have an existence of their own, nor an\r\nexistence of the effects peculiar to them, because\r\nof the impossibility of two contraries working\r\ntogether in one and the same carrier (medium),\r\nbut the utmost effects they can exert will be to\r\nintroduce a decrease in the strength of the overpowering\r\nconstituent, and nothing more; and it\r\nis known that the second division, in what proportions\r\nsoever it be found, imposes reciprocity\r\nand equality both passive and active, that is to\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_33\" id=\"Page_33\"\u003e\u003c/a\u003e[Pg 33]\u003c/span\u003e\r\nsay the manifold workings that the forms of the\r\nsimples necessarily exert and the corresponding\r\neffects that these forms suffer mutually one from\r\nthe other must of necessity be reciprocal, and in\r\nthe ratio of their respective proportions and\r\nstrengths; and lastly, it is known that the third\r\ndivision, if it comes about, will not have resulted\r\nfrom the intrinsic (very) self of the compound,\r\nsince it in no way at all belongs to it, neither\r\nin consideration of its simple nor of its composite\r\nform. Hence it is gained (got, acquired) from\r\nwithout.\u003c/p\u003e\r\n\r\n\u003cp\u003eIt is now necessary, since we have prefixed\r\nthese premisses, that we go deeper into our\r\npursuit, so we say:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003cp\u003eThat the soul has only come forth [for us\r\nthrough the foregoing contemplations] in compound\r\nbodies whose forms are opposed and in none\r\nothers; nor will its manifestation in them be\r\ndevoid (divested) of one of the three divisions;\r\nbut it is not of the first division; else it is heat\r\nor coldness, dryness or moisture (dampness), in\r\nany of which soever a decrease has more or less\r\ncome about; and how shall any one of these\r\npowers be fit to put forth from itself multifarious\r\npsychical deeds, given the fact of the decrease\r\n(defect) occasioned in the very composition, and\r\ngiven also what it would have expended in that\r\ndecrease out of its strength? nay, how shall any\r\none of these powers cause motion save towards\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_34\" id=\"Page_34\"\u003e\u003c/a\u003e[Pg 34]\u003c/span\u003e\r\none direction alone? and wherefore has it become\r\nnecessary to effect mutual exclusion (displacement)\r\namong psychical movements so that their mutual\r\nexclusion (displacement) shall engender a dullness\r\n(or weariness), since in the effect (influence) of\r\none identical thing there does not arise exclusion;\r\nnor is it of the second division, since the existence\r\nof the second division is an impossibility, and\r\nthis because the elements, however much they\r\nmay be compounded, under (proportionate) equality\r\nof the powers, this necessitates in them the\r\nstoppage (cessation) of all the effects attaching\r\nto each one of the two, and thus if the compound\r\nwere left alone (abandoned to itself) it would\r\nnever have to move, neither upwards\u0026mdash;else the\r\nheat is the overpowerer and the cold is the one\r\noverpowered\u0026mdash;nor downwards\u0026mdash;else the cold\r\nis the overpowerer and the heat is the one\r\noverpowered\u0026mdash;nay nor even would it remain\r\nat rest in one of the four spots of space (wherein\r\ndwell all the four elements)\u0026mdash;else Nature which\r\nattracts towards itself is the overpowerer therein\u0026mdash;whereas\r\nit has been asserted that all of them\r\nare equal both to overpower and to be overpowered,\r\nand this is a contradiction: Therefore this\r\nbody (such a body) is neither still nor moving,\u0026mdash;whereas\r\nevery body which is surrounded by\r\nanother body is either still or moving,\u0026mdash;and\r\nthis too is a contradiction; and what leads to\r\ncontradiction is itself a contradiction; so then\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_35\" id=\"Page_35\"\u003e\u003c/a\u003e[Pg 35]\u003c/span\u003e\r\nour assertion that the elements may possibly be\r\ncompounded under equality of the powers is a\r\ncontradiction, and hence its opposite, to wit our\r\nsaying that such is impossible, is true [reduction\r\nad absurdam]. Wherefore the coming forth of the\r\nsoul, i.e., its combination with body, occurs only\r\nafter the method of the third division; and it\r\nhas been already said that what is after the\r\nmethod of the third division is gained from\r\noutside: The soul then is got from without\u0026mdash;which\r\nis what we wished to show.\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_10_15\" id=\"Footnote_10_15\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_10_15\"\u003e\u003cspan class=\"label\"\u003e[10]\u003c/span\u003e\u003c/a\u003e Mechanical mixture, blending, combination, etc.:\r\ncompare the Greek mixis, krâsis, and synthesis.\u003c/p\u003e\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_37\" id=\"Page_37\"\u003e\u003c/a\u003e[Pg 37]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_FOURTH\" id=\"SECTION_FOURTH\"\u003e\u003c/a\u003eSECTION FOURTH\u003c/h2\u003e\r\n\r\n\r\n\u003cp class=\"chapter-head\"\u003eSpecification of the Vegetable (Plant) Powers,\r\nand Mention of the Need there is for Each\r\nOne of Them.\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eSouled bodies, I mean having souls, if considered\r\nfrom the side of their vegetable powers,\r\nare found to have in common the getting of nourishment,\r\nand to differ in growth and generation\r\n(reproduction of offspring); since, among nourishment-taking\r\nbeings, there are such as do not\r\ngrow, for example a living individual that has\r\nreached full growth and the period of stand still,\r\nor that has declined therefrom through withering.\r\nYet every growing thing gets nourishment. Again,\r\namong nutriment-taking beings there are such as\r\ndo not propagate, as seeds that are not yet\r\nharvest-ripe, and an animal that has not yet\r\nreached puberty. Nevertheless, every propagating\r\nthing has inevitably passed through a preceding\r\nstage of nutrition; nor will the state (stage) of\r\npropagating ever be deprived of nutrition. Further,\r\nwe find them, beside having the getting of\r\nnourishment in common, to have growth also in\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_38\" id=\"Page_38\"\u003e\u003c/a\u003e[Pg 38]\u003c/span\u003e\r\ncommon, but to differ in the propagation (of\r\noffspring) since there are, among growing things,\r\nsuch as do not beget, as an animal not yet arrived\r\nat puberty, and the worm.\u003ca name=\"FNanchor_11_16\" id=\"FNanchor_11_16\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_11_16\" class=\"fnanchor\"\u003e[11]\u003c/a\u003e Nevertheless\r\nevery begetter has already passed through a\r\nperiod of growth; nor will the state (stage) of\r\nbegetting be deprived of the power of giving\r\ngrowth [to the young that are being produced].\r\nHence the vegetable powers are three:\u003c/p\u003e\r\n\r\n\u003cp\u003e1. the nutritive; 2. the growth promoting;\r\nand 3. the propagating. Of these the nutritive is\r\nas the starting-point; the propagating as the aim\r\nand end; and the growth-promoting as the means\r\nbinding the end to the starting-place. Indeed the\r\nsouled body stands in absolute need of these three\r\npowers for the following reasons: Whereas the\r\nDivine Command came down upon Nature enjoining\r\n(imposing) upon her the task of forming a\r\ncompound living being out of the four elements\r\nafter such wise fashion as they called for in it;\r\nand whereas Nature of herself is unable to originate\r\na souled body at one stroke, but can do\r\nso only by promoting its growth little by little;\u003ca name=\"FNanchor_F_17\" id=\"FNanchor_F_17\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_F_17\" class=\"fnanchor\"\u003e[F]\u003c/a\u003e\r\nand whereas an individual that is put together\r\nafter the manner of animal composition is susceptible\r\nof being again decomposed and melting\r\naway by the natures of its constituents; and\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_39\" id=\"Page_39\"\u003e\u003c/a\u003e[Pg 39]\u003c/span\u003e\r\nwhereas a thing composed of opposites will not\r\nkeep up so protracted a duration and last so\r\nlong a time as is expected of it\u0026mdash;therefore\r\nNature is in want of a power by which she can\r\nfabricate a living body by promotion of growth;\r\nso she has been supplied by Divine Providence\r\nwith the growth-giving power; and is in want\r\nof a power whereby she can preserve the souled\r\nbody at an even standard\u003ca name=\"FNanchor_G_18\" id=\"FNanchor_G_18\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_G_18\" class=\"fnanchor\"\u003e[G]\u003c/a\u003e over against the\r\nwaste which it undergoes in making up for what\r\ndisintegration wears away from it; so she has\r\nbeen succoured by Divine Providence with the\r\nnutritive power; and is in want of a power that\r\nshall mould, out of the living natural body, a\r\npiece that she shall dwell in, in order that if\r\ncorruption permeate the body it shall have sought\r\nfor itself a successor as a substitute, whereby to\r\narrive at the preservation of species; so she has\r\nbeen helped by the Divine Providence with the\r\npropagating (generating) power.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd we ought, in this connection, to bear\r\nin mind as a certain and true fact that the\r\ngrowth-giving power, although it has been found,\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_40\" id=\"Page_40\"\u003e\u003c/a\u003e[Pg 40]\u003c/span\u003e\r\nfrom the standpoint that we have mentioned, to\r\nbe following close upon the nutritive, and the\r\npropagating (generating) to be following close\r\nupon the growth-imparting (promoting), yet the\r\nprecedence of the part played by each one of\r\nthe three, in their undertaking the task of creating\r\nthe living body and preserving it through their\r\nspecial and peculiar workings, is the other way\r\nabout; for the first to enthrall the material\r\npredisposed to receive life is the generating\r\n(procreating, propagating) power, since this power\r\nclothes the material at first with the form (prototype)\r\nof that which is intended to be realized\r\nthrough the ministry (service) of the growth-promoting\r\nand nutritive powers; and as soon as it\r\nhas achieved in that material a perfect form it\r\ndelivers over the sway to the growth-promoting\r\npower, which assumes it through the ministry\r\n(service) of the nutritive power, and imparts to\r\nthe material\u0026mdash;all the time keeping up the form\r\nof the material within the due proportions of\r\nthe [three] dimensions [length, breadth and thickness]\u0026mdash;a\r\nmotion (activity) of growth towards\r\nthe end striven after by it, the growth-promoting\r\npower aforesaid. Then this latter stops; and the\r\nnutritive power enthralls the material. Again,\r\nthe generating (propagating) power is the one\r\nserved, not the servant; and in comparison with\r\nit, the nutritive power is the servant, not the one\r\nserved. Thus too the growth-promoting power is\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_41\" id=\"Page_41\"\u003e\u003c/a\u003e[Pg 41]\u003c/span\u003e\r\nserved in one sense, and serving in an other sense.\r\nAnd the nutritive power, although it does not\r\nexist as the one served in the spiritual powers,\r\nyet it does sometimes employ the four forces of\r\nNature\u0026mdash;to wit, the attracting, the holding, the\r\ndigesting, and the excreting (repelling). And, even\r\nas that which is striven after in the process of\r\nform-making is solely the bringing about of the\r\n[due] form in matter in the shape (kind, design)\r\nproposed, and not at all the bringing about of\r\ngrowth or of nutrition,\u0026mdash;only that there is need\r\nfor the two latter for the sake of realizing the\r\ndesired form, and not the converse\u0026mdash;so also\r\nthe final aim in the [several] powers is the procreating\r\n(propagating) power, to the exclusion of\r\nthe growth-promoting and of the nutritive. Wherefore,\r\nthe procreating power is given precedence\r\nfor a teliological reason.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd through God is fitness to be achieved.\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_11_16\" id=\"Footnote_11_16\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_11_16\"\u003e\u003cspan class=\"label\"\u003e[11]\u003c/span\u003e\u003c/a\u003e Probably his view was that worms arise out of a\r\ngerm of moist clay or mud, and are a sort of\r\ndeveloped protoplasm. Compare §6 of Ibn Tufayl’s\r\n«Hayy b. Yaqzân,» and the Note thereto in\r\nthe English Translation about field-rats.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_F_17\" id=\"Footnote_F_17\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_F_17\"\u003e\u003cspan class=\"label\"\u003e[F]\u003c/span\u003e\u003c/a\u003e The germ of the Doctrine of Evolution as against\r\nInstantaneous Creation.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_G_18\" id=\"Footnote_G_18\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_G_18\"\u003e\u003cspan class=\"label\"\u003e[G]\u003c/span\u003e\u003c/a\u003e See Ibn Sînâ’s «\u003ci\u003eQânûn\u003c/i\u003e,» Section 2, where he\r\nsays: As to the nutritive power, it is that power\r\nwhich transforms the nutriment into a resemblance\r\nwith the nourishment-taker, in order that\r\nthis nutriment may succeed in the stead of what\r\nshall be wasted, and attach itself to the taker\r\ninstead of the waste.\u0026mdash;See also «\u003ci\u003eKitâb-ul-Najât\u003c/i\u003e,»\r\nby Ibn Sînâ.\u003c/p\u003e\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_43\" id=\"Page_43\"\u003e\u003c/a\u003e[Pg 43]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_FIFTH\" id=\"SECTION_FIFTH\"\u003e\u003c/a\u003eSECTION FIFTH\u003c/h2\u003e\r\n\r\n\r\n\u003cp class=\"chapter-head\"\u003eSpecification of the Animal Powers, and Mention\r\nof the Need there is for Each One of Them.\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eI affirm that every animal is sentient, and\r\nhence it moves itself at will, in some sort of\r\nmotion; and that every animal moves itself in\r\nsome sort of motion at will, and hence it is\r\nsentient; since sensation in what does not move\r\nitself at will is wasted and useless, and the lack\r\nof it in what does move itself at will is harmful;\r\nwhereas Nature, owing to that much of Divine\r\nProvidence as has been joined to her, gives nothing\r\nwhatever that is either wasted or harmful,\r\nnor witholds either the necessary or the useful.\r\nPerhaps some one may speak out here and object\r\nto us that shellfish are of such as feel (are\r\nsentient) and yet do not move themselves at will.\r\nThis objection, however, will speedily vanish on\r\nexperiment; for shellfish, although they do not\r\nmove themselves from their places in a sort of\r\norganic (mechanical) locomotion at will, yet they\r\ndo more or less shrink themselves up and spread\r\nout inside of their shells, as I have witnessed\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_44\" id=\"Page_44\"\u003e\u003c/a\u003e[Pg 44]\u003c/span\u003e\r\nwith mine own eyes on having tried the experiment\r\nmore than once, in that I turned the shell over\r\nonto its back, so that its position for drawing\r\nnourishment became separated from the ground;\r\nwhereupon it ceased not to struggle until it had\r\nagain stood in a position that made it easy for\r\nit to draw in nourishment from the muddy bottom.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd now that this has become surely certain\r\nfor us, we shall further say:\u003c/p\u003e\r\n\r\n\u003cp\u003eThat whereas Divine Wisdom has decreed\r\nthat an animal moving itself at will shall be\r\ncomposed of the four elements, and as such animal\r\nwould not be secure against the evils of mishaps\r\nin its successive change of places during locomotion,\r\nit has been fitted out with the touching\r\npower (sense of touch), so as to flee through it\r\nfrom unfit places, and seek those that are fit.\r\nAnd whereas any such animal’s constitution (make-up)\r\ncannot get on without the getting of nourishment;\r\nand as its gaining its food is a sort of\r\nfree will effort; and as some articles of food suit\r\nit, and others do not,\u0026mdash;it has been fitted out\r\nwith the tasting power (sense of taste). These two\r\npowers (senses) are both useful and necessary in\r\nlife: the rest are useful, not necessary.\u003c/p\u003e\r\n\r\n\u003cp\u003eNext after the Tasting, in degree of utmost\r\nneed for it, comes the Smelling Sense, since\r\nodors will point the animal towards suitable\r\narticles of nourishment, with a strong indication;\r\nnor will the animal be at all able to get on\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_45\" id=\"Page_45\"\u003e\u003c/a\u003e[Pg 45]\u003c/span\u003e\r\nwithout nourishment, neither will its nourishment\r\nbe got by it save through self-help. So Divine\r\nProvidence has deemed fit to impart the smelling\r\npower unto most animals. The next after the\r\nsmelling power in usefulness is the Seeing Power:\r\nthe How and Why of its usefulness, as to the\r\nanimal, which moves itself at will, is that whereas\r\nits betaking itself to certain spots, such as fire-hearths,\r\nand away from certain spots, such as\r\nmountain peaks and seashores, is such as will\r\nlead to its hurt, therefore Divine Providence has\r\ndeemed fit to impart the seeing power unto most\r\nanimals. The next after the seeing power in\r\nusefulness is the Hearing Power. The How and\r\nWhy of its usefulness is that things harmful and\r\nthings useful may often be recognized as such,\r\nthrough it, by the peculiarity of their sounds\r\nand voices; so Divine Providence has deemed fit\r\nto impart the hearing power unto most animals.\r\nMoreover, the use made of this power by the\r\nrational (speaking) species of the animal genus\r\nalmost surpasses the three [\u0026mdash;is of all three\r\nnearly the highest]. This then is an outline of\r\nthe How and Why of the uses of the Five Outward\r\n(External) Senses.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd whereas trustworthy arrival at a knowledge\r\nof the mutually suitable and the mutually\r\nrepellent will come about only through test (experiment,\r\nexperience), Divine Providence has deemed\r\nfit to impart the peculiar participating property\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_46\" id=\"Page_46\"\u003e\u003c/a\u003e[Pg 46]\u003c/span\u003e\r\n(or sense)\u0026mdash;I mean the picturing power\u0026mdash;unto\r\nliving beings (animals), in order that they shall\r\nthrough it preserve the forms of things perceived\r\nby the senses; and to impart the remembering\r\npreserving power, in order that they shall through\r\nit preserve the meanings (significances) conceived\r\nout of things perceived by the senses; and to\r\nimpart the imaginative power in order that they\r\nshall through it fit up (restore) what shall be\r\nwiped out from the memory by a sort of motion;\r\nand to impart the conjecturing (surmising) power\r\nin order that they shall through it fix upon the\r\nsound (true) and the weak (false) of what the\r\nimagination extracts, namely to fix upon the true\r\nand false thereof with more or less presumption\r\nof certainty, until they [the living beings] shall\r\nreview it in the mind.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs for the How and Why of need for the moving\r\npower, it is that whereas the position of the animal\r\nis not the same as the position of the plant in its\r\nadaptation for attracting such foods as are useful\r\nand pushing off such as are harmful and incompatible,\r\nbut on the contrary as this is brought\r\nabout for the animal through a sort of earning\r\nby self-help, it needs a moving power for the\r\npurpose of drawing to itself the useful and driving\r\naway the harmful. Wherefore all the powers of\r\nthe animal are either perceiving or motion-promoting.\r\nThe motion-promoting is the yearning\r\n(desiderative, longing, craving) power: it is either\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_47\" id=\"Page_47\"\u003e\u003c/a\u003e[Pg 47]\u003c/span\u003e\r\nurging on to the search after a chosen object of\r\nanimal good, and then it is the lusting power;\r\nor else it is urging on to the warding off of an\r\nobject of animal dislike, and then it is the hating\r\npower (angry power).\u003c/p\u003e\r\n\r\n\u003cp\u003eThe perceiving power too is either outward\r\n(apparent), such as the five senses; or else inward\r\n(internal, hidden), such as the picturing, the\r\nimaginative, the conjecturing, and the remembering\r\npower.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurthermore, the motion-promoting power\r\ndoes not cause to move save on a peremptory\r\nbidding from the conjecturing, through the agency\r\n(means) [or by the employment] of the imaginative.\r\nAlso, the motion-promoting power, in animals\r\nother than the speaking (or rational) species, is\r\nthe aim and end; and this is so, because the\r\nmotion-causing power is not imparted unto them\r\nin order that they shall through it direct aright\r\nthe workings of sensation and imagination so as\r\nto adapt these workings to the attainment of\r\ntheir own good, but on the contrary the power\r\nof sensation and of imagination are imparted to\r\nthe non-speaking irrational animals solely in order\r\nto direct aright through them the workings of\r\nmotion, and to adapt these workings to the good\r\nof the animals. Whereas, the speaking rational\r\nspecies of living beings is on the reverse wise;\r\nbecause unto it was imparted the motion-causing\r\npower wholly and solely in order that through\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_48\" id=\"Page_48\"\u003e\u003c/a\u003e[Pg 48]\u003c/span\u003e\r\nthis power it shall be fitted to set aright the\r\nspeaking self, i.e., the rational intelligent soul,\r\nnot the other way about.\u003c/p\u003e\r\n\r\n\u003cp\u003eThus then, the motion-promoting power in\r\nthe irrational animal is, as it were, the prince\r\ncommander that is served; the five senses, the\r\nspies that are sent forth; the perceptive power,\r\nthe post-master of the prince commander unto\r\nwhom the spies return; the imagining power,\r\nthe foot-messenger going to and fro between the\r\npost\u003ca name=\"FNanchor_H_19\" id=\"FNanchor_H_19\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_H_19\" class=\"fnanchor\"\u003e[H]\u003c/a\u003e\u003ca name=\"FNanchor_12_20\" id=\"FNanchor_12_20\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_12_20\" class=\"fnanchor\"\u003e[12]\u003c/a\u003e and the post-master; the conjecturing\r\npower, the prince’s adjutant minister; the remembering\r\npower, the closet of state papers.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs for the starry firmament and plants, the\r\nfeeling power and the imagining power have not\r\nbeen imparted unto them, even though each one\r\nof them has a soul and though it has life: the\r\nfirmament has not these powers, because of its\r\nloftiness; plants have them not, because of their\r\nabasement in comparison to it.\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_49\" id=\"Page_49\"\u003e\u003c/a\u003e[Pg 49]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_H_19\" id=\"Footnote_H_19\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_H_19\"\u003e\u003cspan class=\"label\"\u003e[H]\u003c/span\u003e\u003c/a\u003e or wazir, minister.\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\nIn treating of the animal powers, he treats first of\r\nthe fives senses, and then of the animal Powers.\r\nThese latter he gives in this section three times,\r\nand each time varies the order somewhat, thus:\u0026mdash;\r\n\u003c/p\u003e\r\n\u003cul class=\"none\"\u003e\r\n\u003cli\u003e1st. Order of mention:\r\n\u003col class=\"alpha\"\u003e\r\n\u003cli class=\"isub1\"\u003eparticipating, picturing\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003eremembering, preserving\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003eimaginative, restoring\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003econjecturing, surmising\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003emoving\u003c/li\u003e\r\n\u003c/ol\u003e\u003c/li\u003e\r\n\u003cli\u003e2nd. Order of mention:\r\n\u003col class=\"alpha\"\u003e\r\n\u003cli class=\"isub1\"\u003epicturing, participating\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003eimaginative\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003econjecturing, surmising\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003eremembering\u003c/li\u003e\r\n\u003c/ol\u003e\u003c/li\u003e\r\n\u003cli\u003e3d Order of mention, in the final Allegorical Summing Up:\r\n\u003col class=\"alpha\"\u003e\r\n\u003cli class=\"isub1\"\u003emotion-promoting\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003efeeling, sentient, 5 outward senses\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003eperceptive\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003eimagining\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003econjecturing\u003c/li\u003e\r\n\u003cli class=\"isub1\"\u003eremembering.\u003c/li\u003e\r\n\u003c/ol\u003e\u003c/li\u003e\r\n\u003c/ul\u003e\r\n\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_12_20\" id=\"Footnote_12_20\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_12_20\"\u003e\u003cspan class=\"label\"\u003e[12]\u003c/span\u003e\u003c/a\u003e Moreover, the Text seems in Doctor Landauer’s\r\nopinion to need an emendation, in this Allegory,\r\nwhich is furnished by the Latin Translation preserved\r\nin Florence. According to the text, we get\r\na wholly superfluous intermediary notion, to wit\r\nthe Post, which disturbs the parallel and similitude\r\nof the allegory. Instead of \u003ci\u003ebarîd\u003c/i\u003e, we should read\r\n\u003ci\u003ewazîr\u003c/i\u003e = Latin, inter vicarium principis. If this\r\nis done, the whole passage becomes clearer, and\r\nhangs together better. Yet, for all this, the\r\n\u003ci\u003ebarîd\u003c/i\u003e was in those days a highly important\r\nbranch of the government service: witness, the\r\noffice of \u003ci\u003ecâheb-ul-barîd\u003c/i\u003e.\u003c/p\u003e\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_51\" id=\"Page_51\"\u003e\u003c/a\u003e[Pg 51]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_SIXTH\" id=\"SECTION_SIXTH\"\u003e\u003c/a\u003eSECTION SIXTH\u003c/h2\u003e\r\n\r\n\r\n\u003cp class=\"chapter-head\"\u003eTreating in Detail of the Five Senses, and of\r\nHow they perceive.\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eAs to the seeing power, philosophers have\r\ndiffered on the question of How they perceive.\r\nThus one set among them asserts that they perceive\r\nwholly and solely through a ray that shoots\r\nout beyond the eye, and so encounters the sensible\r\nobjects that are seen. This is Plato’s way.\u003ca name=\"FNanchor_13_21\" id=\"FNanchor_13_21\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_13_21\" class=\"fnanchor\"\u003e[13]\u003c/a\u003e\r\nOthers assert that the perceiving power itself\r\nencounters the sensible objects that are seen, and\r\nso perceives them. Still others say that visual\r\nperception consists in this:\u0026mdash;When the intervening\r\ntransparent body becomes effectively transparent\r\nby light shining upon it, then an impression\r\nof the outspread (flattened) individual of such\r\nsensible objects as are seen is effected in the\r\ncristalline\u003ca name=\"FNanchor_14_22\" id=\"FNanchor_14_22\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_14_22\" class=\"fnanchor\"\u003e[14]\u003c/a\u003e lens of the eye, just such a pictorial\r\nimpression as is effected in looking-glasses (mirrors);\r\nindeed the two effects are so similar that\r\nwere mirrors possessed of a seeing power they\r\nwould perceive the form imprinted in them. This\r\nis Aristotle’s way; and it is the sound reliable\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_52\" id=\"Page_52\"\u003e\u003c/a\u003e[Pg 52]\u003c/span\u003e\r\nopinion. That Plato’s view is false, is quite clear.\r\nFor, were it true that a ray goes out from the\r\nseat of sight and encounters sensible objects, then\r\nsight would be in no need of light, but would\r\non the contrary perceive in the dark, and would\r\nrather illuminate the air on its exit into the\r\ndark. Moreover such a ray will not fail of one of\r\ntwo modes: either it will subsist throughout the\r\neye only, in which case Plato’s opinion that it\r\ngoes forth from the eye is wrong; or else it will\r\nsubsist throughout a body other than the material\r\nof which the eye is composed; for it must inevitably\r\nhave a vehicle to carry it, seeing that a ray\r\nis an accidental quality or mode, and furthermore\r\nseeing that that body which is other than the eye\r\nwill not fail, in its turn, of being, either, \u003ci\u003efirstly\u003c/i\u003e,\r\nsent out from the eye, in which case it will follow\r\nas a matter of course that the eye will not see\r\nall that is beneath the clear blue of the sky,\r\nsince one body will not penetrate throughout the\r\nwhole of another body, unless forsooth it moves\r\nthe latter away and occupies its place; and even\r\nshould the disputer plead a vacuum, not only\r\ndoes Plato deny the existence of a vacuum utterly,\r\nbut also if we accomodatingly yield this point\r\nand admit the existence of a vacuum, yet for all\r\nthis the body that goes forth from the eye will\r\npenetrate throughout the body of water, for example,\r\ninto such of \u003cspan class=\"correction\" title=\"In the original book: its its\"\u003eits\u003c/span\u003e pores as are empty only, and\r\nnot into the whole of the water’s bulk; so that\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_53\" id=\"Page_53\"\u003e\u003c/a\u003e[Pg 53]\u003c/span\u003e\r\neven according to this opinion it will necessarily\r\nso be that the eye will see only some places of\r\nall that is under water;\u0026mdash;or else, \u003ci\u003esecondly\u003c/i\u003e, that\r\nbody which is other than the eye will not fail of\r\nbeing an intervening body intermediate between\r\nthe seer and the seen, in which case the light\u003ca name=\"FNanchor_I_23\" id=\"FNanchor_I_23\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_I_23\" class=\"fnanchor\"\u003e[I]\u003c/a\u003e\r\nwhich comes forth from the eye will subsist\r\nthrough it; nevertheless this opinion too is unsound,\r\nfor the reason that every thing whatsoever\r\nis, in proximity to its source, so much the stronger,\r\nand in this respect light has not its equal;\r\nwhence it follows as regards the object seen that,\r\nhowever closely and nearly it approaches to the\r\neye, our perception will then be stronger; and\r\nthus if we do away with the intermediary body,\r\nthe eye will still perceive the object felt by its\r\nsense of sight, and thus the intermediary which\r\nis the vehicle and carrier of light is no longer\r\nneeded, save accidentally (by chance); and then\r\ntoo there is no need, in order to see, for an exit\r\nof light: this too is a falsehood. Wherefore Plato’s\r\nopinion is worthless.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs for such as hold that the perceiver of the\r\nthing seen is the imaginative power itself through\r\nthe imprinting of the form (image) of the sensible\r\nobject upon it, these render the absent on the\r\nsame footing as the present, since in the imaginative\r\npower there may exist the image of a\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_54\" id=\"Page_54\"\u003e\u003c/a\u003e[Pg 54]\u003c/span\u003e\r\nsensible object, notwithstanding the absence afterwards\r\nof the object that had been so felt: at\r\nwhich time however the living being so preserving\r\nthat image will not be qualified with sight but\r\nwith imagination and memory. Furthermore these\r\ntheorists (opiners) make a greater blunder still,\r\nseeing that they render a thing of Nature’s make\r\nand composition wholly idle, useless, and unneeded\r\nin the operation of visual perception; inasmuch\r\nas in their opinion the imaginative power itself\r\nmeets immediately sensible objects, and thus\r\nspares Nature the task of adapting an instrument\r\n(organ), to wit the complex eye.\u003c/p\u003e\r\n\r\n\u003cp\u003eWherefore the sound theory is that the configurations\r\nof things stand out in the transparent\r\nambient\u0026mdash;if it be effectively transparent on\r\nthe shining of a luminant upon it\u0026mdash;and hence\r\nthey do not appear but in a polished body capable\r\nof receiving them, such as mirrors and the like;\r\nand so too there is in the eye a crystalline lens\r\n(or humor) into which the forms (pictures) of\r\nthings are imprinted, just as their impression\r\ninto mirrors; and in it, i.e., the lens or the eye,\r\nhas been fitted up the seeing power; so that, if\r\nsuch forms are imprinted in it, it perceives them.\r\nMoreover, the objects of perception belonging in\r\ntruth and deed to sight are the Colors.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs for the Hearing Power: it hears only\r\nsound. And sound is a motion of air that the\r\near feels on two hard smooth bodies coming\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_55\" id=\"Page_55\"\u003e\u003c/a\u003e[Pg 55]\u003c/span\u003e\r\nquickly close up one to the other, the escaping\r\nof the air from between them, its striking the\r\near, and its moving the air that is kept ready\r\nwithin the instrument (organ) of hearing. Thus,\r\nif this inside air move the instrument, and if\r\nthis instrument’s motion act upon the nerve of\r\nhearing, the hearing power (sense, faculty) perceives\r\nit in the measure of the strength or\r\nweakness of that motion. Indeed hardness is a\r\n\u003ci\u003econditio sine qua non\u003c/i\u003e; for, in the case of two\r\nsoft bodies, the air will not escape from them,\r\nbut will dissipate itself throughout their pores.\r\nSmoothness too is just such a condition; because,\r\nin the case of rough (unsmooth) bodies, not the\r\nwhole of the air will escape from between them\r\nsuddenly and violently, but will be witheld (shut\r\nup) in the passages. And rapidity of contact also\r\nis a like condition; for if it come about gently\r\nand slowly, the air would not escape violently.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe echo too will arise from the rebound of\r\nthe air escaping from between the two encountering\r\nbodies by reason of its hitting (slapping)\r\nagainst another hard, flat or hollow body filled\r\nwith air, because of the air that is within it\r\nhindering the penetration of the escaped air, and\r\nthe latter’s striking the ear [again] after the\r\nfirst stroke; on the same wise as in the first instance.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs to the Smelling Power; it smells odors\r\non the sniffing in of air that has received its\r\nodor from an odoriferous body, as one body re\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_56\" id=\"Page_56\"\u003e\u003c/a\u003e[Pg 56]\u003c/span\u003eceives\r\nits warmth from another warm body. Thus,\r\nif an animal snuffs up air like this into its nose\r\nuntil such air touches the front of the brain, and\r\nalters it to its own odor, the smelling power\r\nfeels it.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs for Taste, it arises only on the coming\r\nto pass of the following change: When the moisture\r\nof the tasting instrument (organ)\u0026mdash;to wit\r\nthe tongue\u0026mdash;becomes transformed into the juice\r\nof the newly-come food; and when the mass of\r\nthis instrument (organ) has received that juice,\r\nthe tasting power will perceive what has happened\r\nwithin the instrument.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs for Touch: it will only arise upon the\r\norgan’s (instrument’s) receiving the quality of\r\nthat which is touched, and upon the touching\r\npower’s perceiving what has been thus presented\r\n(offered) within the organ.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurthermore, simple sensibles, that are at\r\nonce primary and as such the bases of all others,\r\nare in pairs, of which there are eight; and if we\r\nmake each into singles, they become sixteen,\r\nto wit:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003col class=\"alpha\"\u003e\r\n\u003cli\u003eTouch, four pairs:\u0026mdash;1. heat and cold;\r\n2. moisture and dryness; 3. roughness and smoothness;\r\n4. hardness and softness. The four remaining\r\nsenses, each having a pair, viz.,\u003c/li\u003e\r\n\r\n\u003cli\u003eSmelling, one pair, which is fragrant\r\nodour, and fetid stinking odour,\u003c/li\u003e\r\n\r\n\u003cli\u003eTasting, one pair, viz., sweet and bitter,\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_57\" id=\"Page_57\"\u003e\u003c/a\u003e[Pg 57]\u003c/span\u003e\r\nHearing, one pair, namely, heavy sound\r\nand sharp sound (or dull and shrill),\u003c/li\u003e\r\n\r\n\u003cli\u003e(e) Sight, one pair, to wit, white and black.\u003c/li\u003e\r\n\u003c/ol\u003e\r\n\u003cp\u003eAll other sensibles are made up from these\r\nsimples, and are intermediates between some two\r\nof them, as for example grey (dusty color) from\r\nwhite and black, lukewarm from hot and cold.\r\nMoreover all sensibles are felt wholly and solely\r\nthrough a sort of gathering and sundering, shrinking\r\nand spreading; except sounds, which are\r\nfelt only through sundering. Thus:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003col class=\"no-bottom\"\u003e\r\n\u003cli\u003e[Warmth is felt through sundering]\u003c/li\u003e\r\n\u003cli\u003eCold is felt through gathering\u003c/li\u003e\r\n\u003cli\u003eMoisture, through spreading\u003c/li\u003e\r\n\u003cli\u003eDryness, through shrinking\u003c/li\u003e\r\n\u003cli\u003eRoughness, through sundering\u003c/li\u003e\r\n\u003cli\u003eSmoothness, through spreading\u003c/li\u003e\r\n\u003cli\u003eHardness, through repelling, which is a sort of gathering and shrinking\u003c/li\u003e\r\n\u003cli\u003eSoftness, through being repelled, which is not devoid of spreading and sundering\u003c/li\u003e\r\n\u003cli\u003eSweetness, through spreading, devoid of sundering\u003c/li\u003e\r\n\u003cli\u003eBitterness, through sundering and shrinking\u003c/li\u003e\r\n\u003cli\u003eFragrant Odor, through spreading, devoid of sundering\u003c/li\u003e\r\n\u003cli\u003eStinking Odor, through sundering and shrinking\u003c/li\u003e\r\n\u003cli\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_58\" id=\"Page_58\"\u003e\u003c/a\u003e[Pg 58]\u003c/span\u003eWhiteness, through sundering\u003c/li\u003e\r\n\u003cli\u003eBlackness, through gathering\u003c/li\u003e\r\n\u003c/ol\u003e\r\n\u003cp class=\"add-to-list\"\u003e[15. and 16. Sounds: one pair, as above under “d.”]\u003c/p\u003e\r\n\r\n\u003cp\u003eAs to the media (intermediaries) between the\r\nfeeling powers and the felt forms, they are themselves\r\ndevoid of the forms of sensibles; otherwise\r\nit would not be possible for them to be media,\r\nsince their own forms\u0026mdash;if they had any\u0026mdash;would\r\nthen so engage the apposite power as to divert\r\nit from perceiving any other forms. Such voidness\r\nor freedom from forms is either voidness wholly\r\nand altogether, or else relative voidness through\r\nequableness of the forms in the media, such as\r\nthe equable proportion of the qualities touched\r\nin meat, which is a medium between the touching\r\npower and the quality touched, although meat\r\nis incontestably made up of qualities that are\r\ntouched, yet notwithstanding this the equableness\r\nof the qualities has annihilated the forms in it.\r\nExamples of the first division\u0026mdash;absolute voidness\r\nand freedom from form\u0026mdash;are the freedom of\r\nair, of water, and of what resembles them among\r\nthe various media of sight, from color; the freedom\r\nof air and of water, both which are the two\r\nmediums of smelling, from odor; the freedom of\r\nwater, which is the medium of tasting, from\r\nflavor; and the steadiness of the air, which is\r\nthe medium of hearing, and its freedom from\r\nmotion.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurther, each of these powers, to wit the\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_59\" id=\"Page_59\"\u003e\u003c/a\u003e[Pg 59]\u003c/span\u003e\r\nfive senses, if actually functionating, perceives\r\nonly through coming into relation with the object\r\nfelt, nay rather it only perceives at first so much\r\nas has been traced in it of the form of the object\r\nfelt. Thus, the eye only perceives that form which\r\nhas imprinted itself in it of the object felt; so\r\nalso the remainder of the powers (or senses).\r\nAgain, in the case of strong wearying sensibles,\r\nsuch as a loud noise, a strong smell, a shining\r\nand a flashing light, if they are repeated upon\r\nthe organ (instrument), spoil and dullen it through\r\ntheir overworking it. Again, each one of the five\r\nsenses perceives, through the means of its own\r\nrightful perception and besides the same, five\r\nother things, to wit: 1. shape; 2. number; 3. size;\r\n4. motion; 5. rest (quiet). That sight, touch, and\r\ntaste perceive them, is evident. As to hearing, it\r\nperceives, in accordance (pursuance) with the\r\nvariety of the number of sounds, the number of\r\nthe sound-emitting objects; and, through the\r\nstrength of the sounds, it perceives the size of\r\nthe two objects that are hitting against each\r\nother; and, in accordance with a kind of change\r\nand fixedness of the sounds, it perceives motion\r\nand rest; and, in accordance with their volume\r\naround the sound-emitter, be the latter solid or\r\nhollow, it perceives some sorts of shapes. As to\r\nsmelling, it knows, in accordance with the change\r\nof directions whence the odors are emitted and\r\nreach it, and through the variety of these odors\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_60\" id=\"Page_60\"\u003e\u003c/a\u003e[Pg 60]\u003c/span\u003e\r\nin their qualities, it knows I say the number of\r\nthe things smelt; through the measure of abundance\r\nof the smells, the size of such things;\r\nthrough the measure of proximity and distance,\r\nchangeableness and fixedness, it recognizes their\r\nmotion and their rest; and, in accordance with\r\nthe sides on which their odor reaches it from\r\none and the same body, it knows their shape.\r\nStill, these discriminations are very weak in this\r\npower among mankind, owing to the weakness\r\nof the power itself in the human race. [For all\r\nthis, men have not the keen scent that many\r\nother animals have, and therefore such discriminations\r\nare in men very weak.]\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_13_21\" id=\"Footnote_13_21\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_13_21\"\u003e\u003cspan class=\"label\"\u003e[13]\u003c/span\u003e\u003c/a\u003e Plato’s Dialogue entitled «Timaeos,» 45.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_14_22\" id=\"Footnote_14_22\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_14_22\"\u003e\u003cspan class=\"label\"\u003e[14]\u003c/span\u003e\u003c/a\u003e The names of the different parts of the eye are:\r\n\u003c/p\u003e\r\n\u003col class=\"alpha\"\u003e\r\n\u003cli\u003eal-tabaqah al çalbah = sclerotica, hard-coat\u003c/li\u003e\r\n\u003cli\u003e\u003cspan class=\"al-pad\"\u003e»\u003c/span\u003e\u003cspan class=\"pad1\"\u003e»\u003c/span\u003eal-mashîmiyyah = choroid, vascular skin\u003c/li\u003e\r\n\u003cli\u003eal-ghashâ-al-shabaky = retina, net skin\u003c/li\u003e\r\n\u003cli\u003eal-ratûbah al-zajâjiyyah = glassy moisture\u003c/li\u003e\r\n\u003cli\u003eal-ratûbah al-jalîdiyyah = crystalline lens\u003c/li\u003e\r\n\u003cli\u003e\u003cspan class=\"al-pad\"\u003e»\u003c/span\u003e\u003cspan class=\"pad2\"\u003e»\u003c/span\u003e\u003cspan class=\"al-pad\"\u003e»\u003c/span\u003e´ankabûtiyyah = ciliary, fibrous, hairy web\u003c/li\u003e\r\n\u003cli\u003eal-hadaqah = pupilla\u003c/li\u003e\r\n\u003cli\u003eal-tabaqah al-´inabiyyah = berry, grape coat\u003c/li\u003e\r\n\u003cli\u003eqarniyyah = cornea\u003c/li\u003e\r\n\u003cli\u003eal-multahimah = conjunctiva.\u003c/li\u003e\r\n\u003c/ol\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_I_23\" id=\"Footnote_I_23\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_I_23\"\u003e\u003cspan class=\"label\"\u003e[I]\u003c/span\u003e\u003c/a\u003e perhaps we ought to read «\u003ci\u003ethe ray\u003c/i\u003e».\u003c/p\u003e\r\n\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_61\" id=\"Page_61\"\u003e\u003c/a\u003e[Pg 61]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_SEVENTH\" id=\"SECTION_SEVENTH\"\u003e\u003c/a\u003eSECTION SEVENTH\u003c/h2\u003e\r\n\r\n\u003cp class=\"chapter-head\"\u003eDealing in Detail with the inward Senses, (and\r\nthe Motion-Promoting Powers).\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eI. Not one of the outward senses unites\r\nwithin itself perception of color, odor, and softness;\r\nand yet, we often come upon a body that\r\nis yellow, and perceive at once so much about\r\nit, namely that it is honey, sweet, nice of smell,\r\nand fluid, although we have neither tasted, nor\r\nsmelt, nor even touched it; whence it is manifest\r\nthat we possess a power wherein are assembled\r\nthe perceptions of the four senses, and have thus\r\nbecome summed up in it into one single form;\r\nand were it not for this power we should not\r\nknow that sweetness, for instance, is other than\r\nblackness, since the discriminator between two\r\nthings is he who has known them both. This is\r\nthe power which is designated as the common-sense,\r\nand the picturing (or representing) power.\r\nAnd were it one of the outward apparent senses,\r\nits sway (dominion) would limit itself to the\r\nstate of wakefulness only; whereas ocular observation\r\nattests what is quite otherwise; for this\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_62\" id=\"Page_62\"\u003e\u003c/a\u003e[Pg 62]\u003c/span\u003e\r\npower does at times perform its action in both\r\nthe states of sleep and wakefulness.\u003c/p\u003e\r\n\r\n\u003cp\u003eII. Furthermore, there is in animals a power\r\nwhich sets up such forms as have assembled in\r\nthe common-sense, discriminates between them,\r\nand differentiates them, without the forms themselves\r\ndisappearing from the common-sense. And\r\nthis power is undoubtedly other than the aforesaid\r\npicturing power; since in the latter there are\r\nnone but true (real) forms that have been acquired\r\n(obtained) from sense; whereas in this power the\r\ncase may be otherwise, and it may imagine and\r\npicture wrongly and falsely, and what it had not\r\nreceived after such a [wrong and false] pattern\r\n(shape) from any one of the senses. This power is\r\nthe one named imagination.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurther, there is in animals a power that\r\npasses judgment, upon such or such a thing that\r\nit is so or not so, decisively, and through which\r\nthe animal flees away from shunned evil and\r\nseeks chosen good. It is also evident that this\r\npower is other than the imaginative, since this\r\nlast imagines (pictures to itself) the sun, in accordance\r\nwith what it has got from the apposite\r\nsense, to be of the size of its disc; whereas the\r\nmatter stands in this power quite otherwise. So\r\ntoo the lion finds his prey from far off of the\r\nsize of a small bird, yet its form and size in no\r\nway perplex him, but he makes for it. It is also\r\nevident that this power is other than the ima\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_63\" id=\"Page_63\"\u003e\u003c/a\u003e[Pg 63]\u003c/span\u003eginative,\r\nand this because the imaginative power\r\nperforms its manifold deeds without belief and\r\nconviction on its part that matters are in accordance\r\nwith its imagining. This power is what is\r\nnamed the conjecturing or the surmising faculty\r\n(or judgment).\u003c/p\u003e\r\n\r\n\u003cp\u003eIII. Further, there is in living beings a\r\npower that preserves the purports (or thoughts\r\nand conceptions) of what the senses had perceived,\r\nsuch as, for instance, that the wolf is an enemy;\r\nthe child, a darling next of kin. Wherefore, so\r\nmuch at least if not more is evident, that this\r\npower is other than the common-sense (or picturing),\r\ninasmuch as in the latter there are no\r\nforms but such as it has gained from the senses;\r\nwhereas, again, the senses did not feel the wolf’s\r\nenmity, nor the child’s love, but alone the wolf’s\r\nimage, and the child’s bodily shape; and as to\r\nlove and fierceness, it is the mind’s eye alone\r\nthat has got them, and then stored them up in\r\nthis power. It is also clear that this power is\r\nother than the imaginative power, for the reason\r\nthat this last does at times imagine what is other\r\nthan that which the mind’s eye has deemed\r\nright, found true, and has derived from the\r\nsenses; whereas the former power, i.e., the one\r\nhere dealt with, imagines none other than what\r\nthe mind’s eye has deemed right, has found\r\ntrue, and has derived from the senses.\u003c/p\u003e\r\n\r\n\u003cp\u003eThis power is also other than the conjecturing\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_64\" id=\"Page_64\"\u003e\u003c/a\u003e[Pg 64]\u003c/span\u003e\r\n(surmising) power, for the reason that this last\r\ndoes not preserve what some other has deemed\r\nto be true, but it of its own self deems to be\r\ntrue, whilst the power here treated of does not\r\nitself pass judgment of truth or falsehood, but\r\nonly preserves what another has deemed to be\r\ntrue. This power is called memory, the preserving\r\nor keeping faculty.\u003c/p\u003e\r\n\r\n\u003cp\u003eAgain, the imaginative power is called by\r\nthis name\u0026mdash;imagination\u0026mdash;if the conjecturing\r\n(or surmising) power alone use it: and if the\r\nspeaking (rational) power use it, it is called the\r\nthinking (cogitative) power.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe heart is the source (spring) of all these\r\npowers (faculties), in Aristotle’s opinion; yet the\r\nsway over them is in different organs (instruments).\r\nThus the sway over the outward (apparent) senses\r\nis in their known organs; whereas the sway over\r\nthe picturing (representing common-sense) power\r\nis in the anterior hollow (ventricle) of the brain;\r\nthe sway over the imaginative, in the middle\r\nhollow thereof; the sway over the remembering,\r\nin the posterior hollow thereof; and the sway\r\nover the conjecturing, throughout all the brain,\r\nbut above all in the compartment of the imaginative\r\nwithin the brain [or, throughout the whole\r\nof the brain, but more especially alongside of the\r\nimaginative thereof]. And in so far as these\r\nhollows (ventricles) suffer harm and hurt, so will\r\nthe manifold workings of these powers suffer\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_65\" id=\"Page_65\"\u003e\u003c/a\u003e[Pg 65]\u003c/span\u003e\r\nalso; for were they, (the powers,) standing independently,\r\nthat is to say subsisting in themselves,\r\nand efficient independently, that is to say putting\r\nforth their workings of themselves, they would\r\nnot need, for their proper and peculiar actions,\r\nany sort of instrument or organ: in this wise\r\none recognizes that these powers do not subsist\r\nin themselves, but that the undying power is the\r\nSpeaking (Reasoning) Soul, as we shall hereafter\r\nset forth; yet for all this, the soul does maybe\r\nat times seek out for itself after a fashion (so to\r\nspeak) the purest quintessences of the kernels of\r\nthese powers, and cause them to exist of themselves,\r\nthe setting forth of which shall, D.v.,\r\nsoon follow.\u003c/p\u003e\r\n\r\n\u003chr class=\"tb\" /\u003e\r\n\r\n\u003cp\u003eThe following is the terminology of the five inward\r\nsenses:\u003c/p\u003e\r\n\u003col\u003e\r\n\u003cli\u003eCommon-Sense = hiss mushtarak, mutaçawwirah.\u003c/li\u003e\r\n\r\n\u003cli\u003eVis formans, imaginatio = khayâl, muçawwirah,\r\nfantasia, takhayyul, mutakhayyilah.\u003c/li\u003e\r\n\r\n\u003cli\u003eVis cogitativa, vis imaginativa = mufakkirah,\r\nmutakhayyilah, mutawahhimah, zânnah, mutaçarrifah,\r\nmutafakkirah, takhayyul.\u003c/li\u003e\r\n\r\n\u003cli\u003eMemory, remembering, preserving = hâfizah,\r\nmutazhakkirah, zhâkirah, zhikr.\u003c/li\u003e\r\n\r\n\u003cli\u003eVis existimativa, opinativa = wahm, mutawahhimah,\r\nzhânnah, takhayyul, wahmiyyah.\u003c/li\u003e\r\n\u003c/ol\u003e\r\n\r\n\u003cp\u003eHere follows an attempt to clear up this\r\nbewildering subject:\u003c/p\u003e\r\n\u003col\u003e\r\n\u003cli\u003ePerception, through any one or more of the\r\nfive outward senses, of the outward concrete form.\u003c/li\u003e\r\n\r\n\u003cli\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_66\" id=\"Page_66\"\u003e\u003c/a\u003e[Pg 66]\u003c/span\u003e\r\nConception of particular notions, over and\r\nbeyond the concrete form perceived.\u003c/li\u003e\r\n\r\n\u003cli\u003eMemory, which retains both outward forms\r\nperceived as well as recalls inward particular\r\nforms conceived.\u003c/li\u003e\r\n\r\n\u003cli\u003eCommon-Sense, rises a step higher than\r\nthe three preceding, in that it unites two or\r\nmore of the products of any of the three preceding\r\nand derives from them a new conception.\u003c/li\u003e\r\n\r\n\u003cli\u003eOpining, which rises higher still and passes\r\njudgment, or comes to a definite opinion as to\r\nthe truth or falsehood of conceptions formed.\u003c/li\u003e\r\n\u003c/ol\u003e\r\n\r\n\u003cp\u003eIn respect of memory, Ibn Sînâ in his «Kanon»\r\nof Medicine, makes a distinction. He says: «And\r\njust here is a point for scrutiny and judgment\r\nas to whether the preserving power and the\r\npower recalling (to consciousness) such notions\r\nas had been stored up by the opining power\r\nbut have passed away from it, are one power\r\nor two.»\u003c/p\u003e\r\n\r\n\u003cp\u003eHere follows still another attempt:\u003c/p\u003e\r\n\u003col\u003e\r\n\u003cli\u003ePerception, of the Five Senses, through organs.\u003c/li\u003e\r\n\r\n\u003cli\u003eSway of the Common-Sense, in the anterior\r\nhollow.\u003c/li\u003e\r\n\r\n\u003cli\u003eSway of the Imaginative Power, in the\r\nmiddle hollow.\u003c/li\u003e\r\n\r\n\u003cli\u003eSway of the Remembering Power, in the\r\nposterior hollow.\u003c/li\u003e\r\n\r\n\u003cli\u003eSway of the Conjecturing Power, throughout\r\nall the brain, and alongside of the imaginative\r\ncompartment.\u003c/li\u003e\r\n\u003c/ol\u003e\r\n\u003cp\u003eNumber 1. has been dealt with in Section\r\nSix; number 5 belongs exclusively to Man, and\r\nwill be further dealt with in the next Section;\r\nthe remaining three, to wit numbers 2, 3, and 4,\r\nare in all live animals, and are dealt with in\r\nthis Seventh Section. The theory is beautifully\r\nclear and simple: thus, number 2 grasps and\r\nappropriates the outward form brought to it by\r\nthe senses; number 3 grasps and appropriates\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_67\" id=\"Page_67\"\u003e\u003c/a\u003e[Pg 67]\u003c/span\u003e\r\nparticular conceptions; and number 4 stores\r\nthem up; thus also, the one dwelling in the\r\nfront hollow is not influenced by the action of\r\nthe one occupying the middle or the hindermost\r\nhollow, whereas conversely each succeeding faculty\r\nhas recourse to the one preceding it in\r\norder of place. This theory arose after an acquaintance\r\nwith the division and arrangement of\r\nthe brain into chambers had made considerable\r\nprogress with the Arabs.\u003c/p\u003e\r\n\r\n\u003cp\u003eThose who read German should not fail to\r\nstudy Dr. Samuel Landauer’s erudite notes in\r\nvol. 29 for the year 1875 of the Z.d.D.M.G.\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_69\" id=\"Page_69\"\u003e\u003c/a\u003e[Pg 69]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_EIGHTH\" id=\"SECTION_EIGHTH\"\u003e\u003c/a\u003eSECTION EIGHTH\u003c/h2\u003e\r\n\r\n\u003cp class=\"chapter-head\"\u003eA Sketch of the Human Soul from the Starting-Point\r\nwhence it sets out until the End-Point\r\nwhither it reaches its Perfection.\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eNo doubt that the speaking (rational) species\r\nof the [genus] animal is distinguished from the\r\nnon-speaking (irrational species) by a power,\r\nthrough which it is enabled to imagine things\r\nrational, which power is called the speaking (rational)\r\nsoul; and the custom has obtained of\r\ncalling it the “hylik” mind, that is to say the\r\npotential mind, thus likening it to the hyle,\r\nwhich is potential matter.\u003ca name=\"FNanchor_J_24\" id=\"FNanchor_J_24\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_J_24\" class=\"fnanchor\"\u003e[J]\u003c/a\u003e Moreover this power\r\nis found in the whole human species; and it\r\npossesses in itself at the outset none of the mentally-grasped\r\nforms, but these arise within it\r\nafter two sorts of processes: The first is through\r\na Divine guidance, without effort of study, and\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_70\" id=\"Page_70\"\u003e\u003c/a\u003e[Pg 70]\u003c/span\u003e\r\nwithout profitting from the senses, as for example\r\nthe mentally-grasped self-evident axioms, like\r\nour conviction that the whole is greater than the\r\npart, and that two contradictories (contrasts) do\r\nnot come together at one time in one and the\r\nsame thing; so that sane-minded adults share\r\nequally in the acquisition of such forms. The\r\nsecond sort of process is through earning [the\r\nmental thought or truth] by reasoning process, and\r\nby array of proof and demonstration, such as the\r\nconception of logical truths, like genera, species,\r\ndifferentia, and properties, simple terms, and\r\nterms compounded in the various modes of compositions\r\n[of several ideas into one composite\r\nterm], justly-moded syllogisms both valid and\r\nfalse, propositions which if moded into syllogisms\r\nlead to necessary demonstrated results, or to argumentative\r\nprobable results, or to equally balanced\r\nrhetorical results, or to primary (axiomatical)\r\nsophistical results, or to impossible poetical\r\nresults;\u003ca name=\"FNanchor_15_25\" id=\"FNanchor_15_25\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_15_25\" class=\"fnanchor\"\u003e[15]\u003c/a\u003e and such mentally-grasped forms as\r\nthe recognition of the certainty of natural realities,\r\nlike hyle (primitive matter) and form, privation\r\n(non-existence) and Nature, place and\r\ntime, rest and motion, bulky bodies of the sky-firmament\r\nand bulky elemental bodies, absolute\r\nuniversal being and absolute nothingness, generation\r\nabsolute and corruption absolute, origen\r\nof things generated that are within the sky, that\r\nare within the deepest depths of mines, and that\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_71\" id=\"Page_71\"\u003e\u003c/a\u003e[Pg 71]\u003c/span\u003e\r\nare on the earth’s crust, amongst which last-named\r\nare plant and animal, the true conception\r\n“Man” and the truth of the soul’s conception of\r\nits own self; and still further such mentally-grasped\r\nforms as the conception of ideas mathematical,\r\namongst which are number, pure geometry,\r\nstellar geometry, harmonical or musical\r\ngeometry, optical geometry; and again, further\r\nstill, such ideas as the conception of divine affairs,\r\nlike the knowledge of the principles of the\r\nabsolute self-existent in so far as he exists \u003ci\u003eper\r\nse\u003c/i\u003e, and of the principles consequently adhering\r\nto him, such as potentiality, power and efficiency,\r\nfirst cause and accounting cause, essence and accidens,\r\ngenus and species, incompatibility and\r\nhomogeneity, agreement and disagreement, unity\r\nand multiplicity; and, still further, the fixing of\r\nthe principles of the speculative (theoretical)\r\nsciences, amongst which are the mathematical,\r\nthe natural and the logical\u0026mdash;all which cannot\r\nbe attained save through this latter science;\u003ca name=\"FNanchor_16_26\" id=\"FNanchor_16_26\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_16_26\" class=\"fnanchor\"\u003e[16]\u003c/a\u003e\r\nand still further, such as proving the first Creator\r\nand the first Created, the universal (generic) soul\r\nand \u003ci\u003ehow\u003c/i\u003e creation came about, the relative position\r\nof mind towards creation, and the relative\r\nposition of soul towards mind, the relative position\r\nof hyle towards nature, and of forms towards\r\nthe soul, the relative position of the skies, orbs,\r\nplanets and all existing things towards hyle and\r\ntowards form, and why and wherefore they differ\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_72\" id=\"Page_72\"\u003e\u003c/a\u003e[Pg 72]\u003c/span\u003e\r\nso widely as they do as to forwards and backwards\r\n([Greek: proteron kai hysteron: προτερον και ὑστερον]) of development; and the\r\nknowledge of the divine government, universal\r\nnature, primal providence, prophetic inspiration,\r\nthe divine holy spirit, sublime angels, attaining\r\nto the certainty \u003cspan class=\"correction\" title=\"In the original book: ef\"\u003eof\u003c/span\u003e the Creator’s being beyond\r\nall partnership and similitude [i.e. recognizing\r\nthe truth that polytheism and anthropomorphism,\r\nare to be rejected]; and attaining to the knowledge\r\nof what rewards await the righteous, and what\r\npunishments impend the wicked, of the delight\r\nand the pain overtaking souls after their abandoning\r\nthe bodies.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurther, this power which conceives these\r\nideas does at times gain from sense forms mental,\r\nimaginative, and innate in (instinctive to) itself;\r\nand in such a case it does this in that it lays\r\nbefore itself the forms that are in the conceiving\r\npower and in the remembering (preserving) power,\r\nby employing the imaginative and the conjecturing\r\npower, and then contemplates them, and finds\r\nthem to have participated in some forms and to\r\nhave differed in some other forms; and finds some\r\namongst the forms that are in these powers to\r\nbe essential, and others to be accidental. And\r\nas to their participation in forms, it is like the\r\nparticipation of the form Richard and an ass, in\r\nthe conceiver’s mind, in the idea of Life; and\r\nthe differing of the two in the idea of speaking\r\n(rational), and non-speaking (brute). As to the\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_73\" id=\"Page_73\"\u003e\u003c/a\u003e[Pg 73]\u003c/span\u003e\r\nessential form, it is e.g. like the life that is in\r\nthem both; as for the accidental, it is e.g. like\r\ntheir blackness and whiteness. So that if we find\r\nthe two aforesaid on this wise\u0026mdash;i.e., as stated,\u0026mdash;[the\r\nmind] makes each one of these essential\r\nand accidental, participated and peculiar forms,\r\none universal mental form singly and alone, and\r\nthus through this working-over process, it gets\r\nat mental genera, species, differentia, properties,\r\naccidens; then it combines these single notions\r\ninto particular combinations; then into syllogistic\r\nargumentative combinations and deduces from\r\nthem corollaries from the results\u0026mdash;all which it\r\ngets through the service of the animal powers,\r\nwith the help of universal mind, after the manner\r\nthat we shall set forth later on, and through\r\nthe intermediary of such necessary self-evident\r\nmental axioms as it has been endowed with.\u003c/p\u003e\r\n\r\n\u003cp\u003eMoreover this power, although it derives help\r\nfrom the sensuous power when getting out single\r\nmental forms from the sensuous forms, yet it\r\ndoes not need the sensuous power for conceiving\r\nthese ideas (notions) within itself and for setting\r\nup syllogisms out of them, neither when affirming,\r\nnor when conceiving the two dicta [of abstraction\r\n\u0026amp; generalization], as we shall afterwards\r\nexplain. And to whatever extent it derives sensuous\r\ncorollaries, for which there shall be need,\r\nthrough the said working-over process, yet it\r\ndispenses with the employment of the sensuous\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_74\" id=\"Page_74\"\u003e\u003c/a\u003e[Pg 74]\u003c/span\u003e\r\npowers, nay it is even sufficient for and in itself,\r\nfor the carrying on of all its manifold activities.\r\nAnd just as the sensuous powers perceive solely\r\nand wholly through an assimilation of that which\r\nis felt, so also do the mental powers perceive\r\nsolely through and wholly through an assimilation\r\nof the mentally-grasped; and this assimilation\r\nis the abstraction of the form from matter, and\r\nthe adhering to it; only that the feeling power\r\ndoes not get the sensuous form through willed\r\nmotion and voluntary action on its part, but\r\nthrough the arrival of the very thing felt unto\r\nit, either by chance or through the intermediary\r\nof the motion-promoting power, and laying bare\r\nof the forms unto it (abstraction) through the\r\nhelp of the media that connect the forms with\r\nit; whereas, in the case of the mental power,\r\n(Reason Understanding) this process is otherwise;\r\nfor by and through itself it at times does itself\r\nperform the abstraction (laying bare) of the form\r\nfrom matter as often as it wills, and then clings\r\nunto it. And for this reason it is said that the\r\nsentient power is more or less passive in its conception\r\n[or, that the feeling power is after a\r\nfashion acted upon when it conceives], and that\r\nthe mental (understanding) power is active; nay\r\nrather it is said, for this reason, that the sentient\r\npower cannot do without instruments (organs),\r\nand has in itself no efficiency; and how is it\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_75\" id=\"Page_75\"\u003e\u003c/a\u003e[Pg 75]\u003c/span\u003e\r\npossible to apply such a statement (proposition)\r\nto the mental (understanding) power?\u003c/p\u003e\r\n\r\n\u003cp\u003eThe mind (Understanding, Reason) is in fact\r\nand deed wholly and solely nothing else than the\r\nforms of mentally-grasped things, if these be\r\narrayed in the very mind potentially, and through\r\nit they are brought out to effective action; and\r\nhence it is said that the mind is in fact and\r\ndeed at once both understanding and understood.\r\nAmongst the properties of the understanding\r\npower is this, that it unifies the many and multiplies\r\nthe one through analysis and synthesis. As\r\nto multiplication, it is such as the analysis of\r\none man into essence, body, nourishment-getting,\r\nanimal, speaking (rational). As to unification of\r\nthe many, it is such as the composition (synthesis)\r\nof this one man out of essence, body, animal,\r\nspeaking (rational) into one notion which is\r\nmankind (human being).\u003c/p\u003e\r\n\r\n\u003cp\u003eMoreover the mind, although it applies its\r\nactivity within a duration of time in arranging\r\nsyllogisms, through using reflection, yet the result\r\nitself, which this reflection obtains, and which is\r\nthe fruit of thought and the end sought after, is\r\nnot dependant upon time, nor is it obtained save\r\nat an instant; nay more than this, the mind\r\nitself is wholly above and beyond all time.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd the reasoning (speaking) soul, if it\r\nengages itself upon the sciences, its activity is\r\ncalled mind or intellect, and it is accordingly\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_76\" id=\"Page_76\"\u003e\u003c/a\u003e[Pg 76]\u003c/span\u003e\r\ncalled speculative or theoretical mind: which I\r\nhave already described. And if it engages itself\r\nupon overcoming blameworthy powers, that entice\r\nunto wrongdoing through their excess, unto folly\r\nthrough their \u003cspan class=\"correction\" title=\"In the original book: abandonnment\"\u003eabandonment\u003c/span\u003e, unto impetuosity\r\nthrough their agitation, unto cowardice through\r\ntheir indifference or lukewarmness, or unto wickedness\r\nthrough their excitement, or unto degeneration\r\nthrough their smouldering, and leads them\r\nover into the paths of wisdom, endurance, chastity\u0026mdash;in\r\nshort unto righteousness, then its activity\r\nis called ruling or governing, and it is accordingly\r\ncalled practical mind or reason. Again, the reasoning\r\n(speaking) power is sometimes so fitted out\r\nin a few persons through\u003ca name=\"FNanchor_K_27\" id=\"FNanchor_K_27\"\u003e\u003c/a\u003e\u003ca href=\"#Footnote_K_27\" class=\"fnanchor\"\u003e[K]\u003c/a\u003evigils and conjunction\r\nwith the universal mind as to be quite independent\r\nof taking refuge unto syllogistic argument\r\nand reflection, but rather is sufficiently stored\r\nwith inspiration and revelation to render it wholly\r\nabsolved from such ordinary means as mental\r\nratiocination: this peculiar property of the reasoning\r\nmind is called hallowedness or sanctity,\r\nand it is accordingly called Holy Ghost. Unto\r\nsuch a favoured rank and degree none shall attain\r\nsave prophets and apostles, upon whom be peace\r\nand blessing.\u003c/p\u003e\r\n\u003chr class=\"chap\" /\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_77\" id=\"Page_77\"\u003e\u003c/a\u003e[Pg 77]\u003c/span\u003e\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\u003ch3 title=\"\"\u003eFOOTNOTES:\u003c/h3\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_J_24\" id=\"Footnote_J_24\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_J_24\"\u003e\u003cspan class=\"label\"\u003e[J]\u003c/span\u003e\u003c/a\u003e Ibn Sînâ in his «\u003ci\u003eKitâb-ul-Najât\u003c/i\u003e» says: «Indeed\r\nit has been called «hylik» by way of likening\r\nit to primitive hylik matter, which in itself has\r\nno form at all and yet is the substratum of each\r\nand every form.»\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_15_25\" id=\"Footnote_15_25\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_15_25\"\u003e\u003cspan class=\"label\"\u003e[15]\u003c/span\u003e\u003c/a\u003e This passage as to syllogisms and conclusions\r\nmay be made clearer by rendering it thus:\u0026mdash;«which,\r\nif arranged syllogistically, allow of\r\ngetting to conclusions that are (a) necessarily\r\ntrue and valid, viz. apodictic; (b) most always\r\ntrue, viz. dialectic; (c) both true and false, viz.\r\nrhetorical; (d) preponderantly false, viz. sophistical;\r\nand (e) merely false, viz. poetical.»\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_16_26\" id=\"Footnote_16_26\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_16_26\"\u003e\u003cspan class=\"label\"\u003e[16]\u003c/span\u003e\u003c/a\u003e In his «\u003ci\u003eNajât\u003c/i\u003e» Ibn Sînâ says of this science:\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\n«Logic is the theoretical speculative science\r\nthat teaches out of which forms and materials\r\nthere will come about satisfying argumentation,\r\nof which argumentation that which is strong,\r\nand imposes an assertion resembling certainty,\r\nis called dialectic; and that which is weak\r\nthereof, and imposes a prevailing opinion, is\r\ncalled rhetorical.»\r\n\u003c/p\u003e\r\n\u003cp\u003e\r\nHis compendious Essay on Logic remains to\r\nthis day one of the clearest and best that beginners\r\ncan find in the Arabic language on this\r\nabstract science of the Laws of Thought.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Footnote_K_27\" id=\"Footnote_K_27\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_K_27\"\u003e\u003cspan class=\"label\"\u003e[K]\u003c/span\u003e\u003c/a\u003e fasting, prayer, night-watchings.\u003c/p\u003e\r\n\u003c!–footnote–\u003e\u003c/div\u003e\u003c!–footnotes–\u003e\u003c/div\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_79\" id=\"Page_79\"\u003e\u003c/a\u003e[Pg 79]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_NINTH\" id=\"SECTION_NINTH\"\u003e\u003c/a\u003eSECTION NINTH\u003c/h2\u003e\r\n\r\n\r\n\u003cp class=\"chapter-head\"\u003ein which\r\nthe Proofs of the Essentiality of the Soul, and\r\nof Its Independence of Body in its Structure,\r\nare set forth in pursuance of the Method\r\nof Logicians.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"section-start\"\u003e\u003ch3 class=\"h3inline\"\u003e\u003ca name=\"SUB-SECTION_9-A\" id=\"SUB-SECTION_9-A\"\u003e\u003c/a\u003eSUB-SECTION A:\u003c/h3\u003e\u0026mdash;One of the logical proofs\r\nfor establishing this Claim:\u003c/div\u003e\r\n\r\n\u003cp\u003eLet us however first preface it with premisses,\r\namong which are:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci\u003eFirst Premiss\u003c/i\u003e: that man conceives universal\r\n(generic) notions wherein a greater or less multitude\r\nparticipates, such as man at large, and\r\nanimal at large. And of these generic notions\r\nthere are such as he conceives through a particular\r\n[or partial, or an obligatory] synthesis, and\r\nthere are such others of these generic notions as\r\nhe does not conceive by any synthesis, but singly\r\nand individually. And unless he shall have conceived\r\nthe latter division (class, sett), it is not\r\npossible for him to conceive the former. Further,\r\nhe conceives each one of these generic universal\r\nnotions only under \u003ci\u003eone\u003c/i\u003e form, wholly stripped\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_80\" id=\"Page_80\"\u003e\u003c/a\u003e[Pg 80]\u003c/span\u003e\r\n(abstracted) from all relationship to its concrete\r\nsensuous particulars, since the particulars of each\r\none of the generic notions are potentially endless\r\n[in variety and number] and no one of the particulars\r\nhas any right of priority over another\r\nparticular in respect of that \u003ci\u003eone\u003c/i\u003e form of the\r\ngeneric notion.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci\u003eSecond Premiss\u003c/i\u003e: that a form, whatsoever\r\nbody it detaches, reduces, and adorns, and in\r\ngeneral whatsoever individual of divisible things\r\nit so takes hold of, it clothes the same and exactly\r\nfits the same in every one of its parts. And\r\nwhatsoever clothes and exactly fits a divisible\r\nthing in all its parts is itself divisible; and hence\r\nevery form that has clothed and exactly fitted\r\nany body whatsoever is itself divisible.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci\u003eThird Premiss\u003c/i\u003e: that in every generic (universal)\r\nform, if regard be had, in the division of\r\nsuch form, purely and simply to its abstract self,\r\nthen it will not at all validly follow that the\r\nparts into which it has been divided shall necessarily\r\nresemble the whole in its complete notion;\r\notherwise it must follow that the generic form,\r\nwhose division has been made in respect of its\r\nabstract self, has not been itself divided, but\r\nthat it has been divided into its constituents,\r\nwhether these be its various species or its numerous\r\nindividuals, whereas multiplicity of species\r\nor of individuals does not necessarily entail division\r\nin the abstract generic notion itself. But\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_81\" id=\"Page_81\"\u003e\u003c/a\u003e[Pg 81]\u003c/span\u003e\r\nit has been laid down as a fact that such division\r\nhas actually taken place, which is a contradiction.\r\nHence our assertion that the parts of the generic\r\nform do not resemble it in its full and complete\r\nnotion is a true dictum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci\u003eFourth Premiss\u003c/i\u003e: that in the mental form,\r\nif regard be had to its division, it will not\r\nvalidly follow that its parts are denuded (stripped)\r\nof the totality of its notion. This is so because,\r\nif we admit such total denudation, and assert\r\nthat these parts are utterly aloof from the complete\r\nconception of the generic whole, then the\r\nform will arise, in such parts, only upon their\r\nassembling together, so that they are in fact\r\nthings devoid of that form which will arise in\r\nthem on their being set together, which is a\r\nquality of the parts of materia capax or passive\r\nmatter which occupies space ([Greek: dektikon: δεκτικον]); [Note: The\r\nrecipient is the acted upon, and it is called\r\nmatter, and also place.]; and hence the division\r\nhas not been effected in the generic form, but in\r\nits objective concrete materials. But it has been\r\nasserted that the division has come to pass in it:\r\nthis too is a contradiction. Therefore our assertion:\r\n“It will not validly follow that its parts are\r\nstripped of the totality of its notion” is a true\r\nstatement.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci\u003eFifth Premiss\u003c/i\u003e: which is the result of the\r\ntwo preceding: that in the generic form, if it be\r\npossible that divisibility be considered in it, then\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_82\" id=\"Page_82\"\u003e\u003c/a\u003e[Pg 82]\u003c/span\u003e\r\nits parts are neither wholly devoid of the perfect\r\nform nor are completely exhaustive of it, and\r\nare as it were [component, constituent] parts of\r\nits definition and outline (or description).\u003c/p\u003e\r\n\r\n\u003cp\u003eGiven then these premisses, we shall further\r\nunquestionably say that a mentally-grasped\r\nform\u0026mdash;in short all knowledge\u0026mdash;claims some\r\nabode somewhere, which abode is both an essence\r\nitself and a part of man’s self, so that such essence\r\nwill not be devoid of being either a divisible\r\n(material) body or a non-corporeal indivisible\r\nessence. I however say, that it is not licit\r\nthat it be a corporeal body; because a generic\r\nmentally-grasped form, if it abide in a body,\r\nthen it is inevitably possible for divisibility to\r\nbefall it, as we have shown above. Nor is it licit\r\nthat its parts be otherwise than resembling the\r\nwhole from one standpoint, and contrasting\r\nwith it from another standpoint, in a word\r\neach one of the parts contains somewhat of the\r\nnotion of the whole; whereas there is no generic\r\nform whatsoever but of whose parts a compound\r\ncan be formed that is partly like it and\r\npartly unlike it save genera and differentia; consequently\r\nthese parts are genera and differentia,\r\nand hence each one of them is in its turn a generic\r\nform; and thus the same assertion repeats itself\r\nas above.\u003c/p\u003e\r\n\r\n\u003cp\u003eInevitably this will end in a form that is\r\nno longer divisible into genera and differentia,\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_83\" id=\"Page_83\"\u003e\u003c/a\u003e[Pg 83]\u003c/span\u003e\r\nowing to the impracticability of progression ad\r\ninfinitum into parts differing in notions, even if\r\nit be established that corporeal bodies are so\r\ndivided into parts ad infinitum.\u003c/p\u003e\r\n\r\n\u003cp\u003eMoreover it is well-known that the generic\r\n(universal) form, concerning which it is held that\r\nit is divisible only into genera and differentia, if\r\nthere be nevertheless some of these two that is\r\nnot divisible into genera and differentia, then\r\n\u003ci\u003ethis some\u003c/i\u003e will be in itself utterly indivisible in\r\nevery sense and respect; and consequently what\r\nis compounded, of these two of that \u003ci\u003esome\u003c/i\u003e, will\r\nalso be indivisible, seeing that it is well-known,\r\nfor example, that \u003ci\u003eman\u003c/i\u003e cannot be conceived except\r\nalong with the two conceptions \u003ci\u003eliving\u003c/i\u003e and \u003ci\u003erational\u003c/i\u003e\r\n(\u003ci\u003espeaking\u003c/i\u003e). In short, it is not possible to conceive\r\na generic universal form that has genus and differens\r\nsave by conceiving them all together.\r\nTherefore, the form which we have described as\r\nhaving taken up its abode in the body has not\r\ntaken up its abode therein, which is a contradiction,\r\nand therefore the diametrically contrary to\r\nit is true, namely our assertion that a generic\r\n(universal) mental form does not abide in any\r\ncorporeal body whatsoever; and consequently the\r\nessence in which a generic mental form abides is\r\na spiritual essence, not qualified with the qualities\r\nof bodies, which is what we call the Rational\r\nSpeaking Soul. And this is what we set out\r\nto show.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_84\" id=\"Page_84\"\u003e\u003c/a\u003e[Pg 84]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\u003cdiv class=\"section-start\"\u003e\u003ch3 class=\"h3inline\"\u003e\u003ca name=\"SUB-SECTION_9-B\" id=\"SUB-SECTION_9-B\"\u003e\u003c/a\u003eSUB-SECTION B:\u003c/h3\u003e\u0026mdash;A second of the proofs,\r\nwhich corroborate this claim and confirm (correct)\r\nit, is what I am now going to set forth. I say\r\nthen that body of and through itself does not\r\neffect conception of mentally-grasped things, since\r\nall bodies have in common that they are body,\r\nand differ amongst each other in capacity for\r\nconceiving mentally-grasped things. Wherefore\r\nliving (animal) bodies are qualified to conceive\r\nmentally-grasped things only by and through\r\ncertain powers that are put within them. And\r\nif these powers conceive by and through themselves,\r\nwithout the cooperation of the body, it\r\nfollows that they are in themselves fit and apt\r\nto be an abode for mental forms. And what is\r\nthus qualified is itself an essence; consequently\r\nif such conception is occurring, they, namely\r\nthese powers, are essences. Now, it is clear that\r\nthis power conceives mentally-grasped things by\r\nand through itself only, and not at all through\r\ncooperation of body; for, we contend, concerning\r\nwhatsoever perceives any thing through cooperation\r\nof body, that the oftener wearying perceptibles\r\nare repeated upon it the more do they\r\ntend towards ruining and spoiling it and producing\r\ndullness and exhaustion in it, it being nothing\r\nbut a frail instrument and organ whose strength\r\nhas been reduced, owing to the over-tasking\r\nimposed upon it on the power’s employing it;\r\nand for this cause the seeing power, for example,\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_85\" id=\"Page_85\"\u003e\u003c/a\u003e[Pg 85]\u003c/span\u003e\r\ngets weaker the oftener it persists in looking at\r\nthe sun’s shape. So too the hearing power, if\r\nloud sounds reach it repeatedly.\u003c/div\u003e\r\n\r\n\u003cp\u003eWhereas this power, to wit the one that\r\nconceives mentally-grasped things, the more it\r\nperceives wearying mental conceptions the stronger\r\nit becomes for its work [the more efficient it\r\nbecomes], wherefore it has no need for an instrument\r\nin its operation of perceiving, and hence it\r\nperceives of itself. Now, we have already shown\r\nthat every power perceiving of its own self is\r\nan essence; so then this power is an essence,\r\nwhich is what we set out to show.\u003c/p\u003e\r\n\r\n\r\n\u003cdiv class=\"section-start\"\u003e\u003ch3 class=\"h3inline\"\u003e\u003ca name=\"SUB-SECTION_9-C\" id=\"SUB-SECTION_9-C\"\u003e\u003c/a\u003eSUB-SECTION C:\u003c/h3\u003e\u0026mdash;Among the proofs that\r\nguide to this claim is what I shall now show, so\r\nI say as follows.\u003c/div\u003e\r\n\r\n\u003cp\u003eThe indwelling (immanence) of form in body\r\nis at once both passive and receptive\u0026mdash;passivity\r\nof the form and receptivity of the body. And\r\nwhereas one and the same thing excludes the\r\npossibility of its being both doer and done, it\r\nbecomes clear unto us that a body is not able of\r\nitself to dress itself in one mentally-grasped\r\nform and strip off another. Yet nevertheless we\r\nsee a man consciously and with forethought conceiving\r\nand proceeding from one mentally-grasped\r\nform unto another, which operation is not devoid\r\nof being either an act peculiar to body, or else\r\nan act peculiar to the rational speaking power,\r\nor finally an act commonly shared between them\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_86\" id=\"Page_86\"\u003e\u003c/a\u003e[Pg 86]\u003c/span\u003e\r\nboth. It has been already shown [perhaps he here\r\nrefers to the Second Section of this Essay] that\r\nit is not licit to attribute action and doing peculiarly\r\nand specially to body; nay I will say and\r\nnot even to body conjointly with the rational\r\npower; since body is a co-adjutor of that power,\r\nhelping towards affording an abode for any form\r\nwhatsoever in that body’s own self, seeing that\r\nit has become known to us that body along with\r\nthe power will both become fit subjects for this\r\nform that has thus arisen; a subject however is\r\nto be stigmatized with nothing beyond simple\r\npassivity alone, whereas both these two are [aggressive]\r\nacts and deeds. Consequently this is an\r\nact peculiar to the power. And everything that, in\r\nits act which emanates from its own self, has had\r\nno need for another thing to help it, will not\r\nneed in its own structure anything beyond its\r\nown self to help it, seeing that independence or\r\nisolation in the structure of self precedes independence\r\nor isolation in the putting forth of self-emanating\r\naction. Therefore this power is an\r\nessence standing of itself [independent of body];\r\nand consequently the rational soul is an essence.\u003c/p\u003e\r\n\r\n\r\n\u003cdiv class=\"section-start\"\u003e\u003ch3 class=\"h3inline\"\u003e\u003ca name=\"SUB-SECTION_9-D\" id=\"SUB-SECTION_9-D\"\u003e\u003c/a\u003eSUB-SECTION D:\u003c/h3\u003e\u0026mdash;Among the proofs that\r\nguide (point) to the validity of this \u003cspan class=\"correction\" title=\"In the original book: contension\"\u003econtention\u003c/span\u003e is\r\nwhat I am now going to say.\u003c/div\u003e\r\n\r\n\u003cp\u003eNo doubt a live body and live organs or\r\ninstruments, if they accomplish their growing age\r\nand the age of standstill, begin to wither and\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_87\" id=\"Page_87\"\u003e\u003c/a\u003e[Pg 87]\u003c/span\u003e\r\ndiminish, to lose power and waste away, which\r\n[in human beings] is on passing forty years. Now,\r\nwere the rational reasoning power a corporeal\r\norganic power, then there would be found not one\r\nsingle individual of mankind at these years of\r\nhis age but what this power of his would have\r\nbegun to diminish. But the case in most people\r\nis quite otherwise, nay indeed it is usual amongst\r\nthe majority that as to intellectual power they\r\nimprove in cleverness and increase in insight.\r\nHence the structure of the rational power is not\r\nupheld by the body nor by the organ; and hence\r\nthis power is an essence standing of itself, which\r\nis what we wished to show.\u003c/p\u003e\r\n\r\n\r\n\u003cdiv class=\"section-start\"\u003e\u003ch3 class=\"h3inline\"\u003e\u003ca name=\"SUB-SECTION_9-E\" id=\"SUB-SECTION_9-E\"\u003e\u003c/a\u003eSUB-SECTION E:\u003c/h3\u003e\u0026mdash;Among the proofs for the\r\nvalidity of this \u003cspan class=\"correction\" title=\"In the original book: contension\"\u003econtention\u003c/span\u003e is the following also.\u003c/div\u003e\r\n\r\n\u003cp\u003eSo much at least is clear, namely that not\r\none of the bodily powers has the strength for\r\nperforming infinite multifarious actions; and this\r\nis so because the strength of the one half of such\r\na body will inevitably be found to be weaker\r\nthan the strength of the whole; and the weaker\r\nis less powerful to perform and overcome than\r\nthe stronger; and whatsoever, other than the\r\ninfinite, gets less is itself finite; hence the strength\r\nof each one of the two halves is finite; hence too\r\ntheir sum is finite, since that the sum of two\r\nfinites is itself finite, whereas it has been contended\r\nthat it is infinite, which is a contradiction.\r\nHence the sound view is that the powers of bodies\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_88\" id=\"Page_88\"\u003e\u003c/a\u003e[Pg 88]\u003c/span\u003e\r\nare not powerful enough to perform infinite\r\nmanifold deeds. The rational power however is\r\npowerful enough to perform many infinite deeds,\r\nseeing that forms geometrical, arithmetical, and\r\nphilosophical, which the rational power has to\r\nperform among other of its acts, are infinite.\r\nTherefore the rational power is not standing by\r\nand through the body, and hence therefore it\r\nstands of itself and is an essence of itself.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurther, so much at least is clear that the\r\ncorruption of one of two conjoined essences does\r\nnot entail and enjoin the corruption of the other:\r\nwherefore the death of the body does not render\r\nobligatory the death of the soul, which is what\r\nwe wanted to show.\u003c/p\u003e\r\n\r\n\u003chr class=\"chap\" /\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_89\" id=\"Page_89\"\u003e\u003c/a\u003e[Pg 89]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\r\n\r\n\r\n\u003ch2\u003e\u003ca name=\"SECTION_TENTH\" id=\"SECTION_TENTH\"\u003e\u003c/a\u003eSECTION TENTH\u003c/h2\u003e\r\n\r\n\u003cp class=\"chapter-head\"\u003eTo Establish that there is a Mental Essence,\r\nDistinct from Bodies, which stands towards\r\nHuman Souls in the stead of Light toward\r\nSight, and in the stead of a Source or Fountain;\r\nand To Establish that Souls, if they\r\nleave the Bodies, unite therewith.\u003c/p\u003e\r\n\r\n\r\n\u003cp\u003eAs to the mental essence, we find it in infants\r\ndevoid of every mental form. Then, later\r\non in life, we find in it self-evident axiomatic\r\nmentally-grasped notions, without effort of learning\r\nand without reflection. So that the arising of\r\nthem within it will not fail of being either\r\nthrough sense and experience, or else through\r\ndivine outpouring reaching to it. But it is not\r\nlicit to hold that the arising of such primary\r\nmental form will be through experience, seeing\r\nthat experience does not afford and supply a\r\nnecessary and inevitable judgment, since experience\r\ndoes not go so far as to believe or disbelieve\r\ndefinitively the existence of something different\r\nto the judgment drawn from what it has perceived.\r\nIndeed experience, although it shows us that\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_90\" id=\"Page_90\"\u003e\u003c/a\u003e[Pg 90]\u003c/span\u003e\r\nevery animal we perceive moves on chewing the\r\nlower jaw, yet it does not supply us with a convincing\r\njudgment that such is the case with every\r\nanimal; for were this true, it would not be licit\r\nfor the crocodile to exist which moves his upper\r\njaw on chewing. Therefore not every judgment\r\nwe have arrived at, as to things, through our\r\nsensuous perception, is applicable to and holds\r\ngood of all that we have perceived or have not\r\nperceived of such things, but it may so be that\r\nwhat we have not perceived differ from what we\r\nhave perceived. Whereas our conception that a\r\nwhole is greater than a part is not [formed]\r\nbecause we have sensuously felt every part and\r\nevery whole that are so related, seeing that even\r\nsuch an experience will not \u003cspan class=\"correction\" title=\"In the original book: garanty\"\u003eguaranty\u003c/span\u003e to us that\r\nthere will be no whole and no part differently\r\nrelated.\u003c/p\u003e\r\n\r\n\u003cp\u003eLikewise the dictum concerning the impossibility\r\nof two opposites (contrasts) coming together\r\nin one and the same thing, and that things which\r\nare equal to one and the same thing are equal\r\nto one another. And likewise the dictum concerning\r\nour holding proofs to be true if they be\r\nvalid, for the belief in and conviction of their\r\nvalidity does not become valid by and through\r\nlearning and effort of study; else this would\r\ndraw out ad infinitum [inasmuch as each proof\r\nrests upon given presuppositions, whose validity\r\nwould in its turn have to be proved]. Nor is this\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_91\" id=\"Page_91\"\u003e\u003c/a\u003e[Pg 91]\u003c/span\u003e\r\ngained from sense, for the reason that we have\r\nmentioned. Consequently both the latter as well\r\nas the former [certainty] are gained from a godly\r\noutflow reaching unto the rational soul, and the\r\nrational soul reaching unto it; so that this mental\r\nform arises therein. Also, as to this outflow,\r\nunless it have in its own self such a generic\r\n(universal) mental form, it would not be able\r\nto engrave it within the rational soul. Hence such\r\nform is in the outflow’s own self. And whatsoever\r\nSelf has in it a mental form is an essence, other\r\nthan a body, and not within a body, and standing\r\nof itself. Therefore this outflow unto which the\r\nsoul reaches is a mental essence, not a body, not\r\nin a body, standing of itself, and one which stands\r\ntowards the rational soul in the stead of light to\r\nsight; yet however with this difference, namely\r\nthat light supplies unto sight the power of perceiving\r\nonly, and not the perceived form, whereas\r\nthis essence supplies, exclusively by and through\r\nits sole and single self, unto the rational power,\r\nthe power of perceiving, and brings about therein\r\nthe perceived forms also, as we have set forth above.\u003c/p\u003e\r\n\r\n\u003cp\u003eNow, if the rational soul’s conceiving rational\r\nforms be a source of completion and perfection\r\nfor it, and be effected and brought about on\r\nreaching unto this essence, and if worldly earthly\r\nlabors, such as its thought, its sorrows and joy,\r\nits longings, hamper the power and withold it\r\nfrom reaching thereunto, so that it will not reach\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_92\" id=\"Page_92\"\u003e\u003c/a\u003e[Pg 92]\u003c/span\u003e\r\nthereunto save only through abandoning these\r\npowers and getting rid of them, there being\r\nnothing to stop it from continued Reaching save\r\nthe living body,\u0026mdash;then consequently if it quit\r\nthe body it will not cease to be reaching unto\r\nits Perfector and attached to Him.\u003c/p\u003e\r\n\r\n\u003cp\u003eAgain, what reaches unto its Perfector and\r\nattaches itself to Him is safe against corruption,\r\nall the more so if even during disconnection from\r\nHim it has not undergone corruption. Wherefore\r\nthe soul after death shall ever remain and continue\r\nunwavering [and undying] and attached to this\r\nnoble essence, which is called generic universal\r\nmind, and in the language of the lawgivers the\r\nDivine Knowledge.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs to the other powers, such as the animal\r\nand the vegetable: Whereas every one of them\r\nperforms its proper peculiar action only by and\r\nthrough the live body, and in no other way, consequently\r\nthey will never quit live bodies, but\r\nwill die with their death, seeing that every thing\r\nwhich is, and yet has no action, is idle and\r\nuseless. Yet nevertheless the rational soul does\r\ngain, by its connection with them, from them\r\ntheir choicest and purest lye and wash, and\r\nleaves for death the husks. And were it not so,\r\nthe rational soul would not use them in consciousness.\r\nWherefore the rational soul shall\r\nsurely depart (migrate, travel) taking along the\r\nkernels of the other powers after death ensues.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_93\" id=\"Page_93\"\u003e\u003c/a\u003e[Pg 93]\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003eWe have thus made a clear statement concerning\r\nsouls, and got at which souls are [ever]lasting,\r\nand which of them will not be fitted out\r\nand armed with [ever]lastingness. It still remains\r\nfor us, in connection with this research, to show\r\nhow a soul exists within live bodies, and the aim\r\nand end for which it is found within the same,\r\nand what measure will be bestowed upon it, in\r\nthe hereafter, of eternal delight and perpetual\r\npunishment, and of [temporary] punishment that\r\nceases after a duration of time that shall ensue\r\nupon the decease of the live body; and to treat\r\nof the notion that is designated by the lawgivers\r\nas intercession (mediation), and of the quality\r\n(attribute) of the four angels and the throne-bearers.\r\nWere it not however that the custom\r\nprevails to isolate such research from the research\r\nwhose path we have been treading, out of high\r\nesteem and reverence for it, and to make the\r\nlatter research precede in order of treatment the\r\nformer, to the end of levelling the road and\r\npaving it solidly, I should (would) have followed\r\nup these [ten] sections with a full and complete\r\ntreatment of the subject dealt with in them.\r\nNotwithstanding all this, were it not for fear of\r\nwearying by prolixity, I would have disregarded\r\nthe demands of custom herein. Thus then whatever\r\nit may please the Prince\u0026mdash;God prolong\r\nhis highness\u0026mdash;to command as to treating singly\r\nof such notions, I shall put forth, in humble com\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_94\" id=\"Page_94\"\u003e\u003c/a\u003e[Pg 94]\u003c/span\u003epliance\r\nand obedience, my utmost effort, God\r\nAlmighty willing; and may wisdom never cease\r\nto revive through him after fainting, to flourish\r\nafter withering, so that its sway may be renewed\r\nthrough his sway, and through his days its days\r\nmay come back again, and that through his\r\nprestige the prestige of its devotees be exalted,\r\nand the seekers after its favor abound, so God\r\nalmighty will.\u003c/p\u003e\r\n\r\n\r\n\u003cp class=\"center p2\"\u003eIT IS ENDED.\u003c/p\u003e\r\n\u003chr class=\"chap\" /\u003e\r\n\u003c!–chapter–\u003e\u003c/div\u003e\u003cdiv class=\"chapter transnote\"\u003e\r\n\u003ch2\u003e\u003ca name=\"TN\" id=\"TN\"\u003e\u003c/a\u003eTRANSCRIBER’S NOTE\u003c/h2\u003e\r\n\u003cp\u003eArchaic, obsolete, and unusual spellings and words have been maintained. Obvious misspellings have been\r\nfixed, as detailed below. Transliterations in the original book have not been edited. Changes to the book\r\nare noted in the text like \u003cspan class=\"correction\" title=\"…with mouseover of the correction\"\u003ethis\u003c/span\u003e.\r\n\u003cspan class=\"mobile-only\"\u003eThe cover was produced by the transcriber and is placed in the public domain.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eChanges to the text from the original book follow:\u003c/p\u003e\r\n\u003ctable id=\"tnd\" summary=\"Transcriber\u0027s Note details\"\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\"\u003e\u003ca href=\"#Page_7\"\u003ePage 7\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003eand writings, and his systems of medicine\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003eand writings, and his systems of medecine\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_13\"\u003ePage 13\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003emay the Most High GOD have mercy upon him,\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003emay the Most High GOD have mercy upom him,\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_16\"\u003ePage 16\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003escience of medicine.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003escience of medecine.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_32\"\u003ePage 32\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003esimple constituents taken singly.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003esimple consituents taken singly.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_32\"\u003ePage 32\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003e(alloy, amalgam)\u0026mdash;it is clear I say in such\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003e(aloy, amalgam)\u0026mdash;it is clear I say in such\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_52\"\u003ePage 52\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003einto such of its pores as are empty only, and\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003einto such of its its pores as are empty only, and\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_72\"\u003ePage 72\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003eto the certainty of the Creator’s being\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003eto the certainty ef the Creator’s being\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_76\"\u003ePage 76\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003ethrough their abandonment, unto impetuosity\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003ethrough their abandonnment, unto impetuosity\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_86\"\u003ePage 86\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003eguide (point) to the validity of this contention is\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003eguide (point) to the validity of this contension is\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_87\"\u003ePage 87\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003evalidity of this contention is the following also.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003evalidity of this contension is the following also.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"2\" class=\"padtop\"\u003e\u003ca href=\"#Page_90\"\u003ePage 90\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eIn this book:\u003c/td\u003e\u003ctd\u003esuch an experience will not guaranty to us that\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003eOriginally:\u003c/td\u003e\u003ctd\u003esuch an experience will not garanty to us that\u003c/td\u003e\u003c/tr\u003e\r\n\u003c/table\u003e\r\n\u003chr class=\"chap\" /\u003e\r\n\u003c!–chapter transnote–\u003e\u003c/div\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}