to nourishing, increasing, and generating things similar. Nature,
however, is inseparable from a subject, and is indigent, so that it will
not be in short the principle, since it is indigent of that which is
subordinate. For it will not be wonderful, if being a certain principle,
it is indigent of the principle above it; but it would be wonderful if it
were indigent of things posterior to itself, and of which it is supposed
to be the principle.

By the like arguments we may show that the principle cannot be irrational
soul, whether sensitive, or orectic. For if it appears that it has
something separate, together with impulsive and Gnostic enemies, yet at
the same time it is bound in body, and has something inseparable from it;
since it is notable to convert itself to itself, but its enemy is mingled
with its subject. For it is evident that its essence is something of this
kind; since if it were liberated and in itself free, it would also evince
a certain independent enemy, and would not always be converted to body;
but sometimes it would be converted to itself; or though it were always
converted to body, yet it would judge and explore itself. The energies,
therefore, of the multitude of mankind, (though they are conversant with
externals,) yet, at the same time they exhibit that which is separate
about them. For they consult how they should engage in them, and observe
that deliberation is necessary, in order to effect or be passive to
apparent good, or to decline something of the contrary. But the impulses
of other animals are uniform and spontaneous, are moved together with the
sensible organs, and require the senses alone that they may obtain from
sensibles the pleasurable, and avoid the painful. If, therefore, the body
communicates in pleasure and pain, and is affected in a certain respect
by them, it is evident that the psychical energies, (i.e. energies
belonging to the soul) are exerted, mingled with bodies, and are not
purely psychical, but are also corporeal; for perception is of the