,,avicena',s ,,offering   to the        
,,prince                       ,e       
l'anima umana la qual  colla nobilt     
della                     potenzia      
ultima1 cio ragione1 participa della    
divina natura a guisa di sempiterna     
,intelligenza2                          
perocch l'anima  tanto in quella sovrana
 potenzia                               
nobilitata1 e dinudata da materia1 che  
la divina                     luce1 come
 in ,angiolo1 raggia in quella2 e per   
l'uomo divino animale da' ,filosofi     
chiamato4#a                             
7,dante1 ,convito1 ,,iii1 #b47          
,,stamperia ,,di ,,nicola ,,paderno     
,s4 ,salvatore ,corte ,regia1 #aj       
,,verona1 ,,italia       ,a             
,,compendium   ,,on ,,the   ,,soul1     
,,by   ,ab-',aly al-,husayn ,ibn        
',abdallah ,ibn ,sn3    ,,translated1   
,,from ,,the ,,arabic ,,original1   ,,by
   ,,edward ,,abbott van ,,dyck1        
,,with   ,grateful ,acknowledgement of  
the ,substantial ,help   ,,obtained     

,from ,dr4 ,s4 ,landauer's ,concise     
,german ,translation1   ,,and ,,from    
,james ,middleton   ,mac,donald's       
,literal ,english ,translation2    ,,and
   ,,printed   ,,at   ,,verona1 ,,italy1
 in ,,the ,,year #aijf1   ,for the ,use 
of ,pupils and ,students of ,government 
,schools   ,,in   ,cairo1 ,egypt4       
,,preface   ,several sources out of     
which to draw information and seek      
guidance as to ,ibn ,sn's biography and 
writings1 and his systems of medicine   
and philosophy1 are nowadays easily     
accessible to nearly every one4 ,among  
such sources the following are the best 
for ,egyptian students3  #a4 ,ibn ,abi  
,uaybiah's 8,tabaqt-ul-,atib-ba10 and   
,wuestenfeld's 8,arabische ,aertzte40   
#b4 ,ibn ,khallikn's 8,wafyt-ul-,aayn40 
#c4 ,brockelmann's 8,arabische          
,literatur40  #d4 ,f4 ,mehren's ,series 
of ,essays on ,ibn ,sn in the           
,periodical 8,muson0 from the year #ahhb
 and on4  #e4 ,clment ,huart's ,arabic  
,literature1 either in the ,french      

,original or in the ,english            
,translation4  #f4 ,carra de ,vaux's    
8,les ,grands ,philosophes3 ,avicenna10 
,paris1 ,felix ,alcan1 #aijj1 pp4 vii et
 #cjb4  #g4 ,t4 de ,boer's 8,history of 
,philosophy in ,islm10 both in ,dutch   
and in the ,english translation4  ,the  
8,offering to the ,prince in the ,form  
of a ,compendium on the ,soul10 of which
 the present ,pamphlet is my attempt at 
an ,english ,translation1 is the least  
known throughout ,egypt and ,syria of   
all ,ibn ,sn's many and able literary   
works3 indeed ,i have failed1 after     
repeated and prolonged enquiry1 to come 
across so much as one1 among my many    
,egyptian acquaintances1 that had even  
heard of it4  ,doctor ,samuel ,landauer 
of the ,university of ,strassburg       
published both the ,arabic text1 and his
 own concise ,german translation1 of    
this ,research into the ,faculties of   
the ,soul1 in volume #bi for the year   
#ahge of the ,z4d4,d4,m4,g41 together   
with his critical notes and exhaustively

 erudite confrontations of the original 
,arabic with many ,greek passages from  
,plato1 ,aristotle1 ,alexander          
,aphrodisias1 and others1 that ,ibn ,sn 
had access to1 it would appear1 second  
hand1 i4e4 through translations4 ,doctor
 ,landauer made use also of a very rare 
,latin translation by ,andreas ,alpagus1
 printed at ,venice in #aedf2 and of the
 ,cassel second edition of ,jehuda      
,hallvy's religious ,dialogue entitled  
,khusari1 which is in rabbinical        
,hebrew1 and on pages #che to #djj of   
which the views of 8philosophers0 on the
 ,soul are set forth1 ,doctor ,landauer 
having discovered to his agreeable      
surprise that those #ae pages are simply
 a word for word excerpt from this      
,research by ,ibn ,sn4 ,for the ,arabic 
text itself1 he had at his command only 
two manuscript copies1 the one1         
preserved in the ,library at ,leyden1   
being very faulty2 and the other1 in the
 ,biblioteca ,ambrosiana at ,milan1     
being far more accurate and correct4    

,this text was reprinted talis qualis1  
but with omission of every kind of note1
 in #ahhd at ,beirt1 ,syria1 by ,khall  
,sarks3 this reprint is very hard to    
find4  ,james ,middleton ,mac,donald1   
,m4,a41 made a studiedly literal        
,english translation or rather a        
construe of it in #ahhd1 of which he got
 a small number printed in pamphlet form
 at ,beirt1 and by ,khall ,sarks also3  
this ,english ,version too is very rare1
 and almost unknown4         99       99
       99       99       99  ,my present
 ,english rendering of this ,essay by   
,avicena on the ,powers of the ,soul has
 been made directly and finally from the
 ,arabic ,original as given in the      
,landauer ,text1 with constant          
consultation however of both the        
,landauer ,german translation and the   
,mac,donald ,english construe3 it has   
been made not for ,european scholars and
 ,arabists but solely for pupil students
 in ,egypt1 which circumstance called in
 a great measure for the use of two or  

more nearly synonymous words where the  
,arabic original often has but one only4
 ,indeed ,i am not ashamed to say       
further that in some places ,i have     
failed to follow the drift and          
understand the purport of ,ibn ,sn's    
argument2 so that in such passages ,i am
 only too conscious of how far my       
rendering may perhaps have wandered from
 the right and true sense4 ,but the     
author himself declares that psychology 
is one of the deepest and darkest of    
studies2 and he relates of himself in   
his autobiography that he had read one  
of ,aristotle's writings forty times    
over1 until he had got it by heart1 and 
yet had failed to see the point4 ,and he
 goes on to tell of how it was that he  
one day stumbled across and then read   
over al-,frb's 8,maqid ,aristotle10     
whereupon mental light dawned upon him  
as to the purport of that writing4      
,those for whom ,i have made it now know
 why this my ,english version is often  
timid and wavering1 nay sometimes even  

wordy and hazy4         99       99     
99       99       99  ,the end of the   
next year's session will in all         
likelihood bring with it the cessation  
of my connection with the ,khedivial    
,school of ,law4 ,more than this3 ,i am 
getting well on in life1 so that this   
translation will most likely be the last
 serious work that ,i shall ever perform
 in the service of ,young ,egypt4 ,such 
reflections awaken in my inmost soul all
 sorts of feelings and thoughts about   
the shortness and fleetingness of this  
earthly life1 the happiness of childhood
 and youth1 the darkness of the grave1  
and the utter despair that will surely  
engulf the soul at the last hours1      
unless--mark my words--unless the strong
 arm of our ,heavenly ,father lay hold  
upon this soul that is now within me1   
and take it off and up1 to be joined    
unto the millions of souls of all1 all  
those who have gone before1 whither too 
shall follow so many1 many other        
millions2 in a word1 unless ,,god have  

mercy upon me1 even as ,he has had mercy
 upon my forefathers and mothers since  
many generations4 ,this hope in ,his    
mercy and grace is my ever-strengthening
 prop and stay1 the older and feebler ,i
 get4 ,nor will any of those for whom ,i
 write these lines ever find a stronger 
or a better4 ,and the time will very    
soon come when each and every one of    
them1 however long may be his life here 
below1 will surely need it1 to save him 
from sinking into the black nothingness 
of doubt1 indifference1 and despair4    
,,edward ,,abbott van ,,dyck4           
,,verona1 ,august1 #aijf4      ,wer     
fertig ist1 dem ist nichts recht zu     
machen3     ,ein werdender wird immer   
dankbar sein4#b                         
,lustige ,person1 in ,goethe's ,faust   
,,footnotes3  #a ,note added by         
transcriber3 ,from the translation of   
,dante's ,il ,convito 7,the ,banquet7 by
 ,elizabeth ,sayer ,price 7in ,project  
,gutenberg3                             
https3_/_/www4gutenberg4org_/ebooks_/#ab

hfg73    ,and the ,human ,soul          
possessing the nobility of the highest  
power1   which is ,reason1 participates 
in the ,divine ,nature1 after the manner
   of an eternal ,intelligence3 for the 
,soul is ennobled and denuded of        
matter by that ,sovereign ,power in     
proportion as the ,divine ,light of     
,truth shines into it1 as into an       
,angel2 and ,man is therefore called    
by the ,philosophers the ,divine        
,animal4  #b ,note added by the         
transcriber3 ,from the translation of   
,goethe's ,faust by ,bayard ,taylor 7in 
,project ,gutenberg3                    
https3_/_/www4gutenberg4org_/ebooks_/#ad
eia73      ,a mind once formed1 is never
 suited after2     ,one yet in growth   
will ever grateful be4  ,funny ,person1 
in ,goethe's ,faust     ,,introduction  
,in the ,name of ,,god1 the ,merciful1  
the ,compassionate3 ,may ,,god bless our
 ,lord ,muhammad and his ,kinsfolk1 and 
give them peace4 ,o my ,god facilitate  
this undertaking2 and make it end in    

good1 ,o ,thou ,bounteous ,being6       
,abu-,aly1 ,ibn ,sn1 the chief elder1   
learnd and erudite leader1 the precise  
and accurate researcher1 ,truth's plea  
against mankind1 the physician of       
physicians1 the philosopher of ,islm1   
may the ,most ,high ,,god have mercy    
upon him1 saith3--  ,the best of        
beginnings is that which is adorned with
 praise to the ,giver of strength for   
praising ,him2 and for invoking blessing
 and peace upon our ,lord ,muhammad1    
,his prophet and servant1 and upon his  
good and pure offspring after him4 ,and 
after this beginning1 he saith          
further3--  ,had not custom given leave 
to the small and low to reach up to the 
great and high1 it would be most        
difficult for them ever to tread those  
paths in going over which they need to  
lay hold of their upholding arm#c and   
seek the help of their superior         
strength2 to attain to a position in    
their service1 and join themselves to   
their social circle2 to pride themselves

 on having become connected with them1  
and openly declare their reliance upon  
them4 ,nay1 the very bond which joins   
the common man to the man of lite would 
be severed1 and the reliance of the     
flock upon its shepherd would cease2 the
 frail would no longer become powerful  
through the strength of the mighty1 nor 
the low-born rise through the protection
 and countenance of the high-born2 the  
foolish would not be able to correct his
 folly and ignorance by intercourse with
 the prudent and wise2 nor the wise draw
 nigh to the ignorant and foolish4  ,and
 whereas ,i find that custom has trod   
along this highroad1 and prescribed this
 usage1 ,i avail myself of such a       
precedent and excuse to warrant my      
reaching up and aspiring to the ,prince1
 ,,god give him long life1 with an      
offering an acceptable present2 and ,i  
have given prevalence to the thought    
that my choice ought to fall upon an    
object which will at once be most       
acceptable to him1 and best calculated  

to attain my aim of ingratiating myself 
into his favor2 and this1 after coming  
to the certain conclusion that the chief
 virtues are two1 namely #a4 ,love of   
wisdom as to the ,articles of ,faith1   
7i4e41 ,love of ,philosophy in          
theoretical principles72 and #b4 ,choice
 of the most honest of deeds as to      
intention 7i4e41 the preference of pure 
purposes in practical life74  ,and in   
this connection ,i find the ,prince1    
,god prolong his days1 to have given to 
his intrinsically worthy character so   
much of the polish and lustre imparted  
by wisdom that he far outstrips his     
rivals among the princes1 and overtops  
all such as are of his kind4 ,and hence 
,i clearly perceive that of all presents
 the one he will appreciate most is such
 as conduces to the most precious of the
 virtues1 to wit wisdom4 ,i had1        
however1 so far profitted from a careful
 perusal of the books of the learnd as  
to find their researches into the       
spiritual faculties among the most      

abstruse and refractory against the     
mind's grasping what they mean1 and the 
most bewildering1 obscure and misleading
 as to their results4 ,and yet ,i have  
seen it reported about a number of wise 
men 7philosophers7 and pious#d saints   
that they agree in this dictum 7motto71 
viz3 8,whoso ,knoweth himself1 ,knoweth 
his ,lord02 and ,i have also heard the  
,chief of the ,philosophers say1 in     
agreement with their saying3 8,whoso    
faileth to ,know himself1 is still more 
likely 7apt7 to fail of ,knowing his    
,creator02 and 8,how shall he1 who is   
trusted as a reliable authority in a    
science1 be deemed to have any views at 
all1 when he is ignorant of himself80 ,i
 see further the ,book of the ,most     
,high ,,god pointing to the measure of  
truth of this1 where ,he says1 when     
mentioning the distance separating the  
,erring from ,his mercy3 ,surah #ei1    
al-,hashr1 v4 #ai3 8they forgot ,god1   
and ,he made them forget themselves02 is
 not ,his making the forgetting of self 

to depend upon forgetting ,him done so  
as to awaken the attention to ,his      
closely binding the remembrance of ,him 
with the remembrance of self1 and the   
knowledge of ,him with the knowledge of 
self1 scilicet of one's own soul8       
,furthermore1 ,i have read in the books 
of the ancients that the hard task of   
going deeply into the knowledge of self 
had been enjoined upon them by an oracle
 that had descended upon them at one of 
the temples of the gods1 which says3    
8,know thyself1 ,o man1 so shalt thou   
know thy ,lord40 ,i have also read that 
this saying was engraved in the faade of
 the temple of ,aesculapius1 who is     
known among them as one of the prophets1
 and whose most famous miracle is that  
he was wont to heal the sick by mere    
loud supplication2 and so did all       
priests who performed sacerdotal        
functions in his temple4 ,from him have 
philosophers got the science of         
medicine4  ,thus ,i have thought fit to 
make for the ,prince#e a book on the    

soul1 in the form of a compendium2 and  
,i ask the ,most ,high ,god to prolong  
his life1 to keep intact from the evil  
eye his frail and mortal body1 to       
refresh through him wisdom after its    
fading1 to revive it after its          
languishing1 to renew its might through 
his might1 and to give it length of days
 through length of days to him1 in order
 that by his prestige the advantages    
accruing from the prestige of its kin   
shall become all-embracing1 and that the
 number of the seekers after its        
fullness shall abound4 ,nor shall ,i    
achieve this my ambition save through   
,god3 ,he is my all-sufficient stay1 and
 best helper4 ,i have arranged the ,book
 in sections1 ten in all3--  #a4 ,to    
,establish the ,existence of the        
,faculties of the ,soul1 the detailed   
analysis and explanation of which ,i    
have undertaken4  #b4 ,division and     
,classification of the ,primary         
7,primitive7 ,faculties of the ,soul1   
and ,definition of the ,soul at large   

7or as a whole74  #c4 ,that ,none of the
 ,faculties of the ,soul originates from
 the ,combination 7,blending7 of the    
,four ,elements1 but on the contrary    
comes upon them from without4  #d4      
,detailed ,statement concerning the     
,vegetable ,powers 7faculties71 and     
,mentioning the ,need for ,each ,one of 
them4  #e4 ,detailed ,statement         
concerning the ,animal ,faculties       
7powers71 and ,mentioning the ,need for 
,each ,one of them4  #f4 ,detailed      
,statement concerning the ,external     
7,apparent7 ,senses1 and ,how they      
perceive1 mentioning the ,disagreement  
of researchers as to ,how ,seeing is    
performed4  #g4 ,detailed ,statement    
concerning the ,internal 7,hidden7      
,senses1 and the ,body ,moving ,power4  
#h4 ,memoir on the ,human ,soul from the
 ,stage of its ,beginning to the ,stage 
of its ,perfection4  #i4 ,establishing  
the ,proofs necessary for affirming the 
,essentiality of the ,speaking          
7,rational7 ,soul1 by the logical       

method4  #aj4 ,establishing the         
,argument for the ,existence of an      
,intellectual ,essence1 distinct from   
,bodies1 standing to the ,rational      
7speaking7 ,faculties in the stead of a 
,fountain1 and in the stead of ,light to
 ,sight2 and ,showing that ,rational    
7speaking7 ,souls remain united with ,it
 after the death of the body1 secure and
 safe from corruption and change2 and   
,it is what is called ,universal        
7generic7 ,intelligence4  ,,footnotes3  
#c ,the figure of speech in the ,arabic 
is loopholes2 compare ,surah #b3beg1 and
 #ca3ba1 and ,beydwi's ,commentary4  #d 
,the waly performs miracles only1       
whereas the naby performs miracles1 and 
also foretells future events4  #e ,who  
was this prince2 and why did the author 
stand in such need of his countenance as
 to dedicate to him this booklet in the 
humble and lengthy terms of apology     
which run through the greater part of   
the ,introduction8 ,it is ,doctor ,s4   
,landauer's opinion that1 with this     

,essay1 ,ibn ,sn began his career as a  
writer4 ,after he had completed the     
sixteenth year of his age1 he was       
summoned to the bedside of the suffering
 ,smnid prince1 ,nh ibn ,manr1 who      
resided at ,bukhra 7,see ,ibn           
,khallikn's ,biographies71 and succeeded
 in curing him4 ,then1 followed a long  
period during which ,ibn ,sn removed    
from the ,court of one ,ruler to that of
 another1 and was successively engaged  
in the service of various ,petty        
,dynasties in ,khurasn4 ,if then this   
,essay was his maiden production--as    
,doctor ,landauer assumes--the author   
was still quite young1 and stood in need
 of the patronage he so earnestly       
implores4 ,furthermore there is a       
manuscript in ,leyden1 marked ,codex    
#ieh1 and numbered #aifh in the         
,catalogue1 which is a small treatise on
 the soul by ,ibn ,sn1 closing as       
follows3  ,i had produced a short essay 
on the exposition of the knowledge of   
the soul1 and what is connected         

therewith1 at the beginning of my career
 forty years ago1 after the purely      
philosophical method of investigation4  
,whoso wishes to know that method1 let  
him peruse it1 for it is adapted to the 
seekers of research4  ,the #dj years ago
 fit exactly1 if students one assumes   
that the literary production referred to
 is the one he dedicated to the ,prince4
 ,now1 the first prince he came in      
contact with was ,nh ibn ,manr 7ruled   
from #cff-chg ,h4  #igf-iig ,a4,d41 the 
,eighth of the ,smnid ,dynasty74 ,ibn   
,khallikn relates that ,ibn ,sn1 at the 
age of #af years1 had begun to have a   
great reputation as a physician4        
,moreover the ,latin translation in     
,florence of this essay bears in express
 words the dedication to ,nh4 ,result3  
,ibn ,sn born in        #cgj ,h4  #ihj  
,a4,d4      ,earliest ,age as           
,treating ,physician      #chf ,h4  #iif
      ,death of ,nh in     ,month of    
,ragab          #chg ,h4  #iig ,jule    
,death of ,ibn ,sn       #dbh ,h4  #ajcf

  ,between #chf and #dbh lie the #dj    
years4     ,,section ,,first    ,to     
,establish the ,existence of the        
,spiritual ,faculties1 the ,detailed    
,analysis of which ,i have undertaken4  
,whoso wishes to describe anything      
whatsoever before proceeding to         
establish first its #freality of        
existence1 such a one is counted by the 
wise among those who deviate from the   
broad beaten track of perspicuous       
statement4 ,it is incumbent upon us1    
therefore1 to first set to work to      
establish the existence of the spiritual
 powers1 before starting to define each 
one of them singly1 and enlarge upon it4
  ,and whereas the most peculiar        
characteristics of spiritual properties 
are two--one of them ,setting in ,motion
 7,impulsion71 and the other            
,perception--it is incumbent upon us to 
show that to every moving body there is 
a ,amoving cause 7ground1 reason1       
motive1 pretence74 ,then it will become 
evident to us therefrom that bodies     

moving in motions over and above the    
natural motions--an example of natural  
motions is the sinking of the heavy1 and
 the rising of the light--have moving,b 
causes1 which we call souls or spiritual
 powers2 and that we further show that  
any body1 in so far as it shows signs   
7traces7 that it is perceptive1 such    
perception by it cannot be validly      
ascribed to its body1 except because of 
powers 7faculties7 in it that are       
capable of perception4  ,we now start by
 saying that not a shadow of doubt or   
perplexity hampers the mind1 as to      
things1 that some of them share some one
 thing in common1 and differ in an      
other2 and that that which is shared in 
common is other than that in which they 
differ4 ,the mind encounters all bodies 
whatsoever as having this in common1    
viz4 that they are bodies2 and          
afterwards it encounters them as        
differing in that they move 7in         
different ways72 otherwise there would  
be no such thing as rest of a body1 and 

not even such a thing as motion of a    
body1 except along a circle1 seeing that
 of motion in a straight line it is     
established by its very form that it    
will not proceed save from stoppings and
 to stoppings 7resting-places to        
resting-places74 ,hence it is evident   
that bodies are not to be clothed with  
the attribute of motion because they are
 bodies1 but for reasons 7causes7 above 
and beyond their corporeity1 from which 
causes their motions proceed1 like the  
resulting of the footprint from the     
walker 7or1 just as the effect proceeds 
from the agent74  ,so much having become
 clear to us1 we say that we find1 among
 bodies generated from the ,four        
,elements1#g such as moves1 not by      
constraint1 in two kinds of motion      
between which there is more or less     
difference3 ,the one kind inherent in   
its element by reason of the supremacy  
over it of the power of one of its      
constituents1 and thus decreeing its    
motion towards the position in space    

naturally appointed for it1 as for      
example a man's moving by the nature of 
the preponderating#h heavy element in   
his body downwards2 nor will this kind  
of the motions of bodies be found to    
take place save in one direction and    
with a constant tendency2 ,the second   
kind of motion going against the decree 
of its element1 which decree is either  
rest in the natural position as soon as 
it reaches that position1 as for example
 a man's moving his body along its      
natural home which is the ,earth's      
surface2 or else a moving away from the 
natural position when already separated 
from it1 like a flying bird's motion    
with its heavy body high up through the 
sky4 ,it has thus been made manifest to 
the reader that the two motions have two
 accounting causes1 and that they are   
quite different one from the other3 the 
one is called ,natural1 and the second  
called ,soul or ,spiritual ,faculty4    
,hence it is quite sound1 as to motion1 
to affirm the existence of spiritual    

faculties4  ,whereas1 in respect of     
,perception1 because that bodies exist  
with this in common1 viz4 that they are 
bodies1 and with this in distinction1   
viz4 that they are repeatedly           
perceptive1 it is quite manifest by the 
first 7preceding7 process of            
discrimination that perception will not 
ever differ from bodies through         
difference of their substance1 but by   
certain powers or faculties borne within
 those bodies4 ,it therefore becomes    
quite clear by this sort of exposition  
that spiritual faculties have an        
existence3 and this is what we wished to
 demonstrate4  ,,footnotes3  #f ,reality
 of existence2 or its whereabouts4      
,doctor ,s4 ,landauer thinks that the   
word ayniyyat in the text must be wrong1
 because nowhere throughout this section
 is the ,whereabout of the mental powers
 so much as hinted at2 whereas the      
burden of the whole chapter is to prove 
merely that such powers do exist1 i4e41 
their inniyyat1 which is a word used by 

,arab ,logicians4  ,a ,a ,why and       
,wherefore moving it4 ,note the         
difference between sabab and illah4     
,transcriber addition3 sabab 77 and     
illat 773 ,sabab means the general      
conditions that are conducive to        
something occuring1 whereas illat is the
 reason in cause-and-effect4            
,traditionally1 illat is used in logic  
or medicine1 whereas sabab would be more
 likely to be heard in common speech4   
,b ,ditto4  #g ,the four elements3      
earth1 air1 fire1 water4  #h ,here ,ibn 
,sn seems to have had a rather clear    
premonition of ,newton's ,theory of     
,gravitation1 seven hundred years before
 the falling of the famous apple4       
,,section ,,second    ,of the ,division 
of the ,spiritual ,faculties and their  
,classification     into ,three ,main   
,classes1 and the ,definition of the    
,soul in a     ,general ,way4           
,,sub-,,section ,a3  ,it has been       
clearly shown by us in the foregoing    
that of things there are some which have

 one thing in common and differ in an   
other1 in that the one in common is     
other than the one differed in4 ,then we
 found compound ensouled bodies--,i mean
 possessing souls--to have agreed and   
differed in the properties both of their
 impulsion and their perception4 ,as to 
impulsion1 they agree and differ1 in    
that one and all of them has in common  
that they move in quantity the motion of
 growth2 and they differ1 in that one   
sett among them moves1 together with    
that growth1 in local motions according 
to the will2 and one other sett among   
them does not so move1 such as plants4  
,likewise living beings have in common  
that they are both sentient and         
perceptive1 up to a certain sort of     
sensuous perception2 and then afterwards
 they differ in that one sett among them
 perceives1 together with that sort of  
sensuous perception1 by intellectual    
perception2 and one other sett among    
them does not so perceive1 such as the  
ass and the horse4 ,we further found the

 power of impulsion to be more widely   
embracing than the power of perception1 
in that we found plants to lack the     
latter utterly4 ,hence we knew for      
certain that the faculty in which the   
animal agrees with the plant is more    
general than this perceptive faculty1   
and than the impelling faculty which is 
in the animal2 and each one of them is  
more general than the speaking          
7rational7 faculty1 which belongs to    
man4 ,thus then1 the spiritual faculties
 come forth 7or stand out7 before us set
 and ranged1 in respect of the common   
and the peculiar1 i4e41 according to the
 general and special,c1 under three     
classes or ranks3,d  ,the first of which
 is known as the plant or vegetable     
power1 on account of the participation  
therein of the animal and plant2  ,the  
second is known as the animal power2    
,the third1 as the speaking power1 or   
rational faculty4  ,therefore1 the      
primary parts of the soul1 in           
contemplating it from the standpoint of 

its powers1 are three4   ,,sub-,,section
 ,b3,e  ,to treat now of the definition 
of the ,soul at large1 ,i mean the      
universal1 absolute1 generic soul4 ,this
 will become apparent1 according to the 
tenets ,i hold1 that among truths that  
are plainly manifest one is that every  
one of all natural bodies is compounded 
of 8hyle0 ,i mean matter1 and of form4  
,as for hyle1 one of its properties is  
that through it a natural body is       
affected 7or acted upon7 in its very    
self2 seeing that the sword1 for        
instance1 does not cut through its iron1
 but through its sharpness1 which is its
 form2 whereas it gets jagged owing to  
its iron1 and not owing to its form4    
,another of those properties is that    
bodies do not differ through it1 ,i mean
 through the hyle2 for earth does not   
differ from water through its matter1   
but through its form4#i ,still another  
property is that it--the hyle or        
matter--does not afford 7supply1        
furnish7 natural bodies their           

characteristics peculiarly belonging to 
them1 save potentially2 since in man1   
e4g41 his humanity--his being man--is   
not actually derived from the four      
elements1 save potentially4  ,as for the
 form1 its peculiarity is #a4o that     
through it bodies put forth their       
actions 7or perform their manifold deeds
 and workings72 since a sword does not  
cut through its iron1 but through1 its  
sharpness2 and #b4o that bodies differ  
one from the other only through their   
genus or kind1 ,i mean the form1 since  
earth does not differ from water save   
through its form1 whereas in its matter 
it does not2 and #c4o that natural      
bodies get 7derive1 acquire7 their being
 what they in fact are from the form1   
since as to man1 his being a man 7his   
humanity7 is in fact through his form1  
and not through his matter1 which is of 
the four elements4  ,let us proceed a   
little further1 and we shall say that a 
live body is a natural compound body    
that discriminates the non-living       

through its soul1 and not through its   
body2 and that performs multifarious    
animal works through its soul1 and not  
through its body2 and is alive through  
its soul and not through its body2 and  
its soul is within it4 ,now1 what is    
within a thing1 while this form of its  
continues1 is its form or1 this its form
 being so and not otherwise1 is etc44   
,thus then the soul is a form2 and forms
 are realized perfections 7entelchia71  
since through them the features         
7identities1 characteristics7 of things 
become perfect4 ,the soul1 therefore is 
a perfection 7realized identity74 ,and  
perfections 7entelchias7 come under two 
divisions3 either the principles        
underlying the doings and their effects1
 or the very doings and effects         
themselves4 ,the one of the two         
divisions is first1 and the other is    
second4 ,the first is the principle 7or 
source and origin71 and the second is   
the doing and the effect 7or trace74 ,in
 this sense the soul is a first         

perfection 7or prime actuality72 for it 
is a principle 7source71 not an outcome 
of a principle 7source74 ,and of        
perfections1 there are such as belong to
 bodies1 and such as belong to          
incorporeal substances4 ,in this sense  
the soul is a prime perfection attaching
 to a body4 ,and among bodies1 there are
 such as are artificial1 and such as are
 natural4 ,now the soul is not a        
perfection of an artificial body2 hence 
it is a prime perfection attaching to a 
natural body4 ,again1 among natural     
bodies there are such as perform their  
multifarious workings through organs    
7tools1 instruments71 and such as do not
 perform their workings through organs  
7tools72 as1 for example the simple     
bodies1 and those acting through the    
prevalence 7constraint7 of the simple   
forces4 ,in other words we may say1 if  
we like1 that among natural bodies there
 are those whose design is1 among other 
things1 that they produce of themselves 
whose task or business is to perform    

animal acts voluntarily1 of their own   
will1 manifold animal actions2 and there
 are those whose design is1 among other 
things1 not so to produce4 ,hence again1
 the soul is not a perfection attaching 
to the two last divisions in both the   
foregoing manners of statement4         
,therefore its full and finished        
definition is to say that--  ,it is a   
prime perfection 7consummation1         
realization7 attaching to an organic    
natural body2 and1 if we wish1 to say   
further1 a prime perfection attaching to
 a natural body having a life           
potentially 7a first1 perfection        
belonging to a natural body which body  
may have life72 that is to say1 a source
 of the manifold animal actions         
potentially 7it is the source and origin
 of the deeds done by such beings as may
 be alive74 ,thus then we have divided  
7described7 the generic soul1 and       
defined it--which is what we had        
undertaken4  ,,footnotes3  ,c ,logical  
intension and extension4  ,d ,in this   

section the soul-powers are at first    
separated into ,three ,chief ,classes2  
afterwards1 in the following sections1  
each one of these is again sub-divided  
into several parts4  ,e ,doctor ,s4     
,landauer1 in the ,notes to his ,german 
,translation1 quotes fully from the     
,greek text of ,aristotle's ,de ,anima1 
and comes to the conclusion that ,ibn   
,sn has1 in the first sub-section1 given
 the contents of de anima ,,ii1 chap4   
#c1 but has changed the order of the    
ideas2 and to the further conclusion    
that the second sub-section1 dealing    
with the definition of the soul1 is     
nothing more than an extract from de    
anima ,,ii1 chap4 #a4  #i differs1 not  
through its matter1 but through its     
form3 this resolves matter back to ,one 
,element2 but he has already named      
,four1 viz4 ,earth1 ,air1 ,fire1 and    
,water2 or rather he has declared the   
elements to be ,four4     ,,section     
,,third    ,to ,establish that not ,one 
of the ,faculties of the ,soul          

,originates     out of a ,combination   
7,blending7 of the ,elements1 but on the
     contrary ,comes upon ,them from    
,outside4   ,all the various things that
 are1 however composite they may be1 and
 whatever form may have come about in   
the compound1 will be 7a7 either        
inclining towards some one of the forms 
of the simples1 or else will not be so4 
,and if they be not so inclining1 they  
will be 7b7 either resulting from an    
aggregate 7or mean7 of the forms of the 
simples1 according to the degree of     
disproportion and deviation of the      
constituents from equality1 or else 7c7 
they will not be assimilated to any one 
of the simples1 but there will be made  
7generated1 produced7 a form exceeding  
the requirement of the forms of the     
simples1 both in regard to the measure  
of its simplicity and in regard to the  
measure of its complexity4 ,an example  
of the first division is the bitterish  
taste on compounding aloe1 which is     
overpoweringly bitter1 and honey1 which 

is feebly sweet4 ,an example of the     
second division is the color grey1      
holding an equal relationship to both of
 the extremes 7contrasts7 blackness and 
whiteness1 which results on compounding 
a white and a black opposite4 ,an       
example of the third of the said        
divisions is the seal's stamp 7imprint7 
remaining in the clay 7mortar1 putty7   
which is composed of dry dust and liquid
 water on their being mixed up together2
 for it is known that the imprint       
remaining in the putty is not in        
pursuance to the requirement of the     
forms of the simples1 neither whether   
they be considered in respect of the    
resultant compound1 nor whether they be 
considered in respect of the simple     
constituents taken singly4  ,to         
recapitulate3--it is known that the     
first division1 if it be produced1 from 
simples whose forms are opposed         
7contrary7 not through mechanical       
mixture 7commingling7 but through#aj    
blending 7alloy1 amalgam7--it is clear  

,i say in such cases that the           
overpowered contraries will no longer   
have an existence of their own1 nor an  
existence of the effects peculiar to    
them1 because of the impossibility of   
two contraries working together in one  
and the same carrier 7medium71 but the  
utmost effects they can exert will be to
 introduce a decrease in the strength of
 the overpowering constituent1 and      
nothing more2 and it is known that the  
second division1 in what proportions    
soever it be found1 imposes reciprocity 
and equality both passive and active1   
that is to say the manifold workings    
that the forms of the simples           
necessarily exert and the corresponding 
effects that these forms suffer mutually
 one from the other must of necessity be
 reciprocal1 and in the ratio of their  
respective proportions and strengths2   
and lastly1 it is known that the third  
division1 if it comes about1 will not   
have resulted from the intrinsic 7very7 
self of the compound1 since it in no way

 at all belongs to it1 neither in       
consideration of its simple nor of its  
composite form4 ,hence it is gained     
7got1 acquired7 from without4  ,it is   
now necessary1 since we have prefixed   
these premisses1 that we go deeper into 
our pursuit1 so we say3--  ,that the    
soul has only come forth for us through 
the foregoing contemplations in compound
 bodies whose forms are opposed and in  
none others2 nor will its manifestation 
in them be devoid 7divested7 of one of  
the three divisions2 but it is not of   
the first division2 else it is heat or  
coldness1 dryness or moisture           
7dampness71 in any of which soever a    
decrease has more or less come about2   
and how shall any one of these powers be
 fit to put forth from itself           
multifarious psychical deeds1 given the 
fact of the decrease 7defect7 occasioned
 in the very composition1 and given also
 what it would have expended in that    
decrease out of its strength8 nay1 how  
shall any one of these powers cause     

motion save towards one direction alone8
 and wherefore has it become necessary  
to effect mutual exclusion              
7displacement7 among psychical movements
 so that their mutual exclusion         
7displacement7 shall engender a dullness
 7or weariness71 since in the effect    
7influence7 of one identical thing there
 does not arise exclusion2 nor is it of 
the second division1 since the existence
 of the second division is an           
impossibility1 and this because the     
elements1 however much they may be      
compounded1 under 7proportionate7       
equality of the powers1 this            
necessitates in them the stoppage       
7cessation7 of all the effects attaching
 to each one of the two1 and thus if the
 compound were left alone 7abandoned to 
itself7 it would never have to move1    
neither upwards--else the heat is the   
overpowerer and the cold is the one     
overpowered--nor downwards--else the    
cold is the overpowerer and the heat is 
the one overpowered--nay nor even would 

it remain at rest in one of the four    
spots of space 7wherein dwell all the   
four elements7--else ,nature which      
attracts towards itself is the          
overpowerer therein--whereas it has been
 asserted that all of them are equal    
both to overpower and to be overpowered1
 and this is a contradiction3 ,therefore
 this body 7such a body7 is neither     
still nor moving1--whereas every body   
which is surrounded by another body is  
either still or moving1--and this too is
 a contradiction2 and what leads to     
contradiction is itself a contradiction2
 so then our assertion that the elements
 may possibly be compounded under       
equality of the powers is a             
contradiction1 and hence its opposite1  
to wit our saying that such is          
impossible1 is true reduction ad        
absurdam4 ,wherefore the coming forth of
 the soul1 i4e41 its combination with   
body1 occurs only after the method of   
the third division2 and it has been     
already said that what is after the     

method of the third division is gained  
from outside3 ,the soul then is got from
 without--which is what we wished to    
show4  ,,footnotes3  #aj ,mechanical    
mixture1 blending1 combination1 etc43   
compare the ,greek mixis1 krsis1 and    
synthesis4     ,,section ,,fourth       
,specification of the ,vegetable        
7,plant7 ,powers1 and ,mention of the   
,need there is for ,each ,one of ,them4 
,souled bodies1 ,i mean having souls1 if
 considered from the side of their      
vegetable powers1 are found to have in  
common the getting of nourishment1 and  
to differ in growth and generation      
7reproduction of offspring72 since1     
among nourishment-taking beings1 there  
are such as do not grow1 for example a  
living individual that has reached full 
growth and the period of stand still1 or
 that has declined therefrom through    
withering4 ,yet every growing thing gets
 nourishment4 ,again1 among             
nutriment-taking beings there are such  
as do not propagate1 as seeds that are  

not yet harvest-ripe1 and an animal that
 has not yet reached puberty4           
,nevertheless1 every propagating thing  
has inevitably passed through a         
preceding stage of nutrition2 nor will  
the state 7stage7 of propagating ever be
 deprived of nutrition4 ,further1 we    
find them1 beside having the getting of 
nourishment in common1 to have growth   
also in common1 but to differ in the    
propagation 7of offspring7 since there  
are1 among growing things1 such as do   
not beget1 as an animal not yet arrived 
at puberty1 and the worm4#aa            
,nevertheless every begetter has already
 passed through a period of growth2 nor 
will the state 7stage7 of begetting be  
deprived of the power of giving growth  
to the young that are being produced4   
,hence the vegetable powers are three3  
#a4 the nutritive2 #b4 the growth       
promoting2 and #c4 the propagating4 ,of 
these the nutritive is as the           
starting-point2 the propagating as the  
aim and end2 and the growth-promoting as

 the means binding the end to the       
starting-place4 ,indeed the souled body 
stands in absolute need of these three  
powers for the following reasons3       
,whereas the ,divine ,command came down 
upon ,nature enjoining 7imposing7 upon  
her the task of forming a compound      
living being out of the four elements   
after such wise fashion as they called  
for in it2 and whereas ,nature of       
herself is unable to originate a souled 
body at one stroke1 but can do so only  
by promoting its growth little by       
little2,f and whereas an individual that
 is put together after the manner of    
animal composition is susceptible of    
being again decomposed and melting away 
by the natures of its constituents2 and 
whereas a thing composed of opposites   
will not keep up so protracted a        
duration and last so long a time as is  
expected of it--therefore ,nature is in 
want of a power by which she can        
fabricate a living body by promotion of 
growth2 so she has been supplied by     

,divine ,providence with the            
growth-giving power2 and is in want of a
 power whereby she can preserve the     
souled body at an even standard,g over  
against the waste which it undergoes in 
making up for what disintegration wears 
away from it2 so she has been succoured 
by ,divine ,providence with the         
nutritive power2 and is in want of a    
power that shall mould1 out of the      
living natural body1 a piece that she   
shall dwell in1 in order that if        
corruption permeate the body it shall   
have sought for itself a successor as a 
substitute1 whereby to arrive at the    
preservation of species2 so she has been
 helped by the ,divine ,providence with 
the propagating 7generating7 power4     
,and we ought1 in this connection1 to   
bear in mind as a certain and true fact 
that the growth-giving power1 although  
it has been found1 from the standpoint  
that we have mentioned1 to be following 
close upon the nutritive1 and the       
propagating 7generating7 to be following

 close upon the growth-imparting        
7promoting71 yet the precedence of the  
part played by each one of the three1 in
 their undertaking the task of creating 
the living body and preserving it       
through their special and peculiar      
workings1 is the other way about2 for   
the first to enthrall the material      
predisposed to receive life is the      
generating 7procreating1 propagating7   
power1 since this power clothes the     
material at first with the form         
7prototype7 of that which is intended to
 be realized through the ministry       
7service7 of the growth-promoting and   
nutritive powers2 and as soon as it has 
achieved in that material a perfect form
 it delivers over the sway to the       
growth-promoting power1 which assumes it
 through the ministry 7service7 of the  
nutritive power1 and imparts to the     
material--all the time keeping up the   
form of the material within the due     
proportions of the three dimensions     
length1 breadth and thickness--a motion 

7activity7 of growth towards the end    
striven after by it1 the                
growth-promoting power aforesaid4 ,then 
this latter stops2 and the nutritive    
power enthralls the material4 ,again1   
the generating 7propagating7 power is   
the one served1 not the servant2 and in 
comparison with it1 the nutritive power 
is the servant1 not the one served4     
,thus too the growth-promoting power is 
served in one sense1 and serving in an  
other sense4 ,and the nutritive power1  
although it does not exist as the one   
served in the spiritual powers1 yet it  
does sometimes employ the four forces of
 ,nature--to wit1 the attracting1 the   
holding1 the digesting1 and the         
excreting 7repelling74 ,and1 even as    
that which is striven after in the      
process of form-making is solely the    
bringing about of the due form in matter
 in the shape 7kind1 design7 proposed1  
and not at all the bringing about of    
growth or of nutrition1--only that there
 is need for the two latter for the sake

 of realizing the desired form1 and not 
the converse--so also the final aim in  
the several powers is the procreating   
7propagating7 power1 to the exclusion of
 the growth-promoting and of the        
nutritive4 ,wherefore1 the procreating  
power is given precedence for a         
teliological reason4  ,and through ,god 
is fitness to be achieved4  ,,footnotes3
  #aa ,probably his view was that worms 
arise out of a germ of moist clay or    
mud1 and are a sort of developed        
protoplasm4 ,compare #f of ,ibn         
,tufayl's ,hayy b4 ,yaqzn1 and the ,note
 thereto in the ,english ,translation   
about field-rats4  ,f ,the germ of the  
,doctrine of ,evolution as against      
,instantaneous ,creation4  ,g ,see ,ibn 
,sn's ,qnn1 ,section #b1 where he says3 
,as to the nutritive power1 it is that  
power which transforms the nutriment    
into a resemblance with the             
nourishment-taker1 in order that this   
nutriment may succeed in the stead of   
what shall be wasted1 and attach itself 

to the taker instead of the waste4--,see
 also ,kitb-ul-,najt1 by ,ibn ,sn4      
,,section ,,fifth    ,specification of  
the ,animal ,powers1 and ,mention of the
 ,need there is     for ,each ,one of   
,them4   ,i affirm that every animal is 
sentient1 and hence it moves itself at  
will1 in some sort of motion2 and that  
every animal moves itself in some sort  
of motion at will1 and hence it is      
sentient2 since sensation in what does  
not move itself at will is wasted and   
useless1 and the lack of it in what does
 move itself at will is harmful2 whereas
 ,nature1 owing to that much of ,divine 
,providence as has been joined to her1  
gives nothing whatever that is either   
wasted or harmful1 nor witholds either  
the necessary or the useful4 ,perhaps   
some one may speak out here and object  
to us that shellfish are of such as feel
 7are sentient7 and yet do not move     
themselves at will4 ,this objection1    
however1 will speedily vanish on        
experiment2 for shellfish1 although they

 do not move themselves from their      
places in a sort of organic 7mechanical7
 locomotion at will1 yet they do more or
 less shrink themselves up and spread   
out inside of their shells1 as ,i have  
witnessed with mine own eyes on having  
tried the experiment more than once1 in 
that ,i turned the shell over onto its  
back1 so that its position for drawing  
nourishment became separated from the   
ground2 whereupon it ceased not to      
struggle until it had again stood in a  
position that made it easy for it to    
draw in nourishment from the muddy      
bottom4  ,and now that this has become  
surely certain for us1 we shall further 
say3  ,that whereas ,divine ,wisdom has 
decreed that an animal moving itself at 
will shall be composed of the four      
elements1 and as such animal would not  
be secure against the evils of mishaps  
in its successive change of places      
during locomotion1 it has been fitted   
out with the touching power 7sense of   
touch71 so as to flee through it from   

unfit places1 and seek those that are   
fit4 ,and whereas any such animal's     
constitution 7make-up7 cannot get on    
without the getting of nourishment2 and 
as its gaining its food is a sort of    
free will effort2 and as some articles  
of food suit it1 and others do not1--it 
has been fitted out with the tasting    
power 7sense of taste74 ,these two      
powers 7senses7 are both useful and     
necessary in life3 the rest are useful1 
not necessary4  ,next after the         
,tasting1 in degree of utmost need for  
it1 comes the ,smelling ,sense1 since   
odors will point the animal towards     
suitable articles of nourishment1 with a
 strong indication2 nor will the animal 
be at all able to get on without        
nourishment1 neither will its           
nourishment be got by it save through   
self-help4 ,so ,divine ,providence has  
deemed fit to impart the smelling power 
unto most animals4 ,the next after the  
smelling power in usefulness is the     
,seeing ,power3 the ,how and ,why of its

 usefulness1 as to the animal1 which    
moves itself at will1 is that whereas   
its betaking itself to certain spots1   
such as fire-hearths1 and away from     
certain spots1 such as mountain peaks   
and seashores1 is such as will lead to  
its hurt1 therefore ,divine ,providence 
has deemed fit to impart the seeing     
power unto most animals4 ,the next after
 the seeing power in usefulness is the  
,hearing ,power4 ,the ,how and ,why of  
its usefulness is that things harmful   
and things useful may often be          
recognized as such1 through it1 by the  
peculiarity of their sounds and voices2 
so ,divine ,providence has deemed fit to
 impart the hearing power unto most     
animals4 ,moreover1 the use made of this
 power by the rational 7speaking7       
species of the animal genus almost      
surpasses the three --is of all three   
nearly the highest4 ,this then is an    
outline of the ,how and ,why of the uses
 of the ,five ,outward 7,external7      
,senses4  ,and whereas trustworthy      

arrival at a knowledge of the mutually  
suitable and the mutually repellent will
 come about only through test           
7experiment1 experience71 ,divine       
,providence has deemed fit to impart the
 peculiar participating property 7or    
sense7--,i mean the picturing           
power--unto living beings 7animals71 in 
order that they shall through it        
preserve the forms of things perceived  
by the senses2 and to impart the        
remembering preserving power1 in order  
that they shall through it preserve the 
meanings 7significances7 conceived out  
of things perceived by the senses2 and  
to impart the imaginative power in order
 that they shall through it fit up      
7restore7 what shall be wiped out from  
the memory by a sort of motion2 and to  
impart the conjecturing 7surmising7     
power in order that they shall through  
it fix upon the sound 7true7 and the    
weak 7false7 of what the imagination    
extracts1 namely to fix upon the true   
and false thereof with more or less     

presumption of certainty1 until they the
 living beings shall review it in the   
mind4  ,as for the ,how and ,why of need
 for the moving power1 it is that       
whereas the position of the animal is   
not the same as the position of the     
plant in its adaptation for attracting  
such foods as are useful and pushing off
 such as are harmful and incompatible1  
but on the contrary as this is brought  
about for the animal through a sort of  
earning by self-help1 it needs a moving 
power for the purpose of drawing to     
itself the useful and driving away the  
harmful4 ,wherefore all the powers of   
the animal are either perceiving or     
motion-promoting4 ,the motion-promoting 
is the yearning 7desiderative1 longing1 
craving7 power3 it is either urging on  
to the search after a chosen object of  
animal good1 and then it is the lusting 
power2 or else it is urging on to the   
warding off of an object of animal      
dislike1 and then it is the hating power
 7angry power74  ,the perceiving power  

too is either outward 7apparent71 such  
as the five senses2 or else inward      
7internal1 hidden71 such as the         
picturing1 the imaginative1 the         
conjecturing1 and the remembering power4
  ,furthermore1 the motion-promoting    
power does not cause to move save on a  
peremptory bidding from the             
conjecturing1 through the agency 7means7
 or by the employment of the            
imaginative4 ,also1 the motion-promoting
 power1 in animals other than the       
speaking 7or rational7 species1 is the  
aim and end2 and this is so1 because the
 motion-causing power is not imparted   
unto them in order that they shall      
through it direct aright the workings of
 sensation and imagination so as to     
adapt these workings to the attainment  
of their own good1 but on the contrary  
the power of sensation and of           
imagination are imparted to the         
non-speaking irrational animals solely  
in order to direct aright through them  
the workings of motion1 and to adapt    

these workings to the good of the       
animals4 ,whereas1 the speaking rational
 species of living beings is on the     
reverse wise2 because unto it was       
imparted the motion-causing power wholly
 and solely in order that through this  
power it shall be fitted to set aright  
the speaking self1 i4e41 the rational   
intelligent soul1 not the other way     
about4  ,thus then1 the motion-promoting
 power in the irrational animal is1 as  
it were1 the prince commander that is   
served2 the five senses1 the spies that 
are sent forth2 the perceptive power1   
the post-master of the prince commander 
unto whom the spies return2 the         
imagining power1 the foot-messenger     
going to and fro between the post,h#ab  
and the post-master2 the conjecturing   
power1 the prince's adjutant minister2  
the remembering power1 the closet of    
state papers4  ,as for the starry       
firmament and plants1 the feeling power 
and the imagining power have not been   
imparted unto them1 even though each one

 of them has a soul and though it has   
life3 the firmament has not these       
powers1 because of its loftiness2 plants
 have them not1 because of their        
abasement in comparison to it4          
,,footnotes3  ,h or wazir1 minister4    
,in treating of the animal powers1 he   
treats first of the fives senses1 and   
then of the animal ,powers4 ,these      
latter he gives in this section three   
times1 and each time varies the order   
somewhat1 thus3--  #ast4 ,order of      
mention3    a4 participating1 picturing 
b4 remembering1 preserving   c4         
imaginative1 restoring   d4             
conjecturing1 surmising   e4 moving     
#bnd4 ,order of mention3    a4          
picturing1 participating   b4           
imaginative   c4 conjecturing1 surmising
   d4 remembering  #c;d ,order of       
mention1 in the final ,allegorical      
,summing ,up3    a4 motion-promoting    
b4 feeling1 sentient1 #e outward senses 
c4 perceptive   d4 imagining   e4       
conjecturing   f4 remembering4  #ab     

,moreover1 the ,text seems in ,doctor   
,landauer's opinion to need an          
emendation1 in this ,allegory1 which is 
furnished by the ,latin ,translation    
preserved in ,florence4 ,according to   
the text1 we get a wholly superfluous   
intermediary notion1 to wit the ,post1  
which disturbs the parallel and         
similitude of the allegory4 ,instead of 
bard1 we should read wazr  ,latin1 inter
 vicarium principis4 ,if this is done1  
the whole passage becomes clearer1 and  
hangs together better4 ,yet1 for all    
this1 the bard was in those days a      
highly important branch of the          
government service3 witness1 the office 
of cheb-ul-bard4     ,,section ,,sixth  
,treating in ,detail of the ,five       
,senses1 and of ,how they perceive4     
,as to the seeing power1 philosophers   
have differed on the question of ,how   
they perceive4 ,thus one set among them 
asserts that they perceive wholly and   
solely through a ray that shoots out    
beyond the eye1 and so encounters the   

sensible objects that are seen4 ,this is
 ,plato's way4#ac ,others assert that   
the perceiving power itself encounters  
the sensible objects that are seen1 and 
so perceives them4 ,still others say    
that visual perception consists in      
this3--,when the intervening transparent
 body becomes effectively transparent by
 light shining upon it1 then an         
impression of the outspread 7flattened7 
individual of such sensible objects as  
are seen is effected in the             
cristalline#ad lens of the eye1 just    
such a pictorial impression as is       
effected in looking-glasses 7mirrors72  
indeed the two effects are so similar   
that were mirrors possessed of a seeing 
power they would perceive the form      
imprinted in them4 ,this is ,aristotle's
 way2 and it is the sound reliable      
opinion4 ,that ,plato's view is false1  
is quite clear4 ,for1 were it true that 
a ray goes out from the seat of sight   
and encounters sensible objects1 then   
sight would be in no need of light1 but 

would on the contrary perceive in the   
dark1 and would rather illuminate the   
air on its exit into the dark4 ,moreover
 such a ray will not fail of one of two 
modes3 either it will subsist throughout
 the eye only1 in which case ,plato's   
opinion that it goes forth from the eye 
is wrong2 or else it will subsist       
throughout a body other than the        
material of which the eye is composed2  
for it must inevitably have a vehicle to
 carry it1 seeing that a ray is an      
accidental quality or mode1 and         
furthermore seeing that that body which 
is other than the eye will not fail1 in 
its turn1 of being1 either1 firstly1    
sent out from the eye1 in which case it 
will follow as a matter of course that  
the eye will not see all that is beneath
 the clear blue of the sky1 since one   
body will not penetrate throughout the  
whole of another body1 unless forsooth  
it moves the latter away and occupies   
its place2 and even should the disputer 
plead a vacuum1 not only does ,plato    

deny the existence of a vacuum utterly1 
but also if we accomodatingly yield this
 point and admit the existence of a     
vacuum1 yet for all this the body that  
goes forth from the eye will penetrate  
throughout the body of water1 for       
example1 into such of its pores as are  
empty only1 and not into the whole of   
the water's bulk2 so that even according
 to this opinion it will necessarily so 
be that the eye will see only some      
places of all that is under water2--or  
else1 secondly1 that body which is other
 than the eye will not fail of being an 
intervening body intermediate between   
the seer and the seen1 in which case the
 light,i which comes forth from the eye 
will subsist through it2 nevertheless   
this opinion too is unsound1 for the    
reason that every thing whatsoever is1  
in proximity to its source1 so much the 
stronger1 and in this respect light has 
not its equal2 whence it follows as     
regards the object seen that1 however   
closely and nearly it approaches to the 

eye1 our perception will then be        
stronger2 and thus if we do away with   
the intermediary body1 the eye will     
still perceive the object felt by its   
sense of sight1 and thus the            
intermediary which is the vehicle and   
carrier of light is no longer needed1   
save accidentally 7by chance72 and then 
too there is no need1 in order to see1  
for an exit of light3 this too is a     
falsehood4 ,wherefore ,plato's opinion  
is worthless4  ,as for such as hold that
 the perceiver of the thing seen is the 
imaginative power itself through the    
imprinting of the form 7image7 of the   
sensible object upon it1 these render   
the absent on the same footing as the   
present1 since in the imaginative power 
there may exist the image of a sensible 
object1 notwithstanding the absence     
afterwards of the object that had been  
so felt3 at which time however the      
living being so preserving that image   
will not be qualified with sight but    
with imagination and memory4            

,furthermore these theorists 7opiners7  
make a greater blunder still1 seeing    
that they render a thing of ,nature's   
make and composition wholly idle1       
useless1 and unneeded in the operation  
of visual perception2 inasmuch as in    
their opinion the imaginative power     
itself meets immediately sensible       
objects1 and thus spares ,nature the    
task of adapting an instrument 7organ71 
to wit the complex eye4  ,wherefore the 
sound theory is that the configurations 
of things stand out in the transparent  
ambient--if it be effectively           
transparent on the shining of a luminant
 upon it--and hence they do not appear  
but in a polished body capable of       
receiving them1 such as mirrors and the 
like2 and so too there is in the eye a  
crystalline lens 7or humor7 into which  
the forms 7pictures7 of things are      
imprinted1 just as their impression into
 mirrors2 and in it1 i4e41 the lens or  
the eye1 has been fitted up the seeing  
power2 so that1 if such forms are       

imprinted in it1 it perceives them4     
,moreover1 the objects of perception    
belonging in truth and deed to sight are
 the ,colors4  ,as for the ,hearing     
,power3 it hears only sound4 ,and sound 
is a motion of air that the ear feels on
 two hard smooth bodies coming quickly  
close up one to the other1 the escaping 
of the air from between them1 its       
striking the ear1 and its moving the air
 that is kept ready within the          
instrument 7organ7 of hearing4 ,thus1 if
 this inside air move the instrument1   
and if this instrument's motion act upon
 the nerve of hearing1 the hearing power
 7sense1 faculty7 perceives it in the   
measure of the strength or weakness of  
that motion4 ,indeed hardness is a      
conditio sine qua non2 for1 in the case 
of two soft bodies1 the air will not    
escape from them1 but will dissipate    
itself throughout their pores4          
,smoothness too is just such a          
condition2 because1 in the case of rough
 7unsmooth7 bodies1 not the whole of the

 air will escape from between them      
suddenly and violently1 but will be     
witheld 7shut up7 in the passages4 ,and 
rapidity of contact also is a like      
condition2 for if it come about gently  
and slowly1 the air would not escape    
violently4  ,the echo too will arise    
from the rebound of the air escaping    
from between the two encountering bodies
 by reason of its hitting 7slapping7    
against another hard1 flat or hollow    
body filled with air1 because of the air
 that is within it hindering the        
penetration of the escaped air1 and the 
latter's striking the ear again after   
the first stroke2 on the same wise as in
 the first instance4  ,as to the        
,smelling ,power2 it smells odors on the
 sniffing in of air that has received   
its odor from an odoriferous body1 as   
one body receives its warmth from       
another warm body4 ,thus1 if an animal  
snuffs up air like this into its nose   
until such air touches the front of the 
brain1 and alters it to its own odor1   

the smelling power feels it4  ,as for   
,taste1 it arises only on the coming to 
pass of the following change3 ,when the 
moisture of the tasting instrument      
7organ7--to wit the tongue--becomes     
transformed into the juice of the       
newly-come food2 and when the mass of   
this instrument 7organ7 has received    
that juice1 the tasting power will      
perceive what has happened within the   
instrument4  ,as for ,touch3 it will    
only arise upon the organ's             
7instrument's7 receiving the quality of 
that which is touched1 and upon the     
touching power's perceiving what has    
been thus presented 7offered7 within the
 organ4  ,furthermore1 simple sensibles1
 that are at once primary and as such   
the bases of all others1 are in pairs1  
of which there are eight2 and if we make
 each into singles1 they become sixteen1
 to wit3--  7a7 ,touch1 four pairs3--#a4
 heat and cold2 #b4 moisture and        
dryness2 #c4 roughness and smoothness2  
#d4 hardness and softness4 ,the four    

remaining senses1 each having a pair1   
viz41  7b7 ,smelling1 one pair1 which is
 fragrant odour1 and fetid stinking     
odour1  7c7 ,tasting1 one pair1 viz41   
sweet and bitter1  7d7 ,hearing1 one    
pair1 namely1 heavy sound and sharp     
sound 7or dull and shrill71  7e7 ,sight1
 one pair1 to wit1 white and black4     
,all other sensibles are made up from   
these simples1 and are intermediates    
between some two of them1 as for example
 grey 7dusty color7 from white and      
black1 lukewarm from hot and cold4      
,moreover all sensibles are felt wholly 
and solely through a sort of gathering  
and sundering1 shrinking and spreading2 
except sounds1 which are felt only      
through sundering4 ,thus3--    #a4      
,warmth is felt through sundering   #b4 
,cold is felt through gathering   #c4   
,moisture1 through spreading   #d4      
,dryness1 through shrinking   #e4       
,roughness1 through sundering   #f4     
,smoothness1 through spreading   #g4    
,hardness1 through repelling1 which is a

 sort of gathering and        shrinking 
#h4 ,softness1 through being repelled1  
which is not devoid of spreading        
and sundering   #i4 ,sweetness1 through 
spreading1 devoid of sundering   #aj4   
,bitterness1 through sundering and      
shrinking   #aa4 ,fragrant ,odor1       
through spreading1 devoid of sundering  
#ab4 ,stinking ,odor1 through sundering 
and shrinking   #ac4 ,whiteness1 through
 sundering   #ad4 ,blackness1 through   
gathering   #ae4 and #af4 ,sounds3 one  
pair1 as above under 8d40  ,as to the   
media 7intermediaries7 between the      
feeling powers and the felt forms1 they 
are themselves devoid of the forms of   
sensibles2 otherwise it would not be    
possible for them to be media1 since    
their own forms--if they had any--would 
then so engage the apposite power as to 
divert it from perceiving any other     
forms4 ,such voidness or freedom from   
forms is either voidness wholly and     
altogether1 or else relative voidness   
through equableness of the forms in the 

media1 such as the equable proportion of
 the qualities touched in meat1 which is
 a medium between the touching power and
 the quality touched1 although meat is  
incontestably made up of qualities that 
are touched1 yet notwithstanding this   
the equableness of the qualities has    
annihilated the forms in it4 ,examples  
of the first division--absolute voidness
 and freedom from form--are the freedom 
of air1 of water1 and of what resembles 
them among the various media of sight1  
from color2 the freedom of air and of   
water1 both which are the two mediums of
 smelling1 from odor2 the freedom of    
water1 which is the medium of tasting1  
from flavor2 and the steadiness of the  
air1 which is the medium of hearing1 and
 its freedom from motion4  ,further1    
each of these powers1 to wit the five   
senses1 if actually functionating1      
perceives only through coming into      
relation with the object felt1 nay      
rather it only perceives at first so    
much as has been traced in it of the    

form of the object felt4 ,thus1 the eye 
only perceives that form which has      
imprinted itself in it of the object    
felt2 so also the remainder of the      
powers 7or senses74 ,again1 in the case 
of strong wearying sensibles1 such as a 
loud noise1 a strong smell1 a shining   
and a flashing light1 if they are       
repeated upon the organ 7instrument71   
spoil and dullen it through their       
overworking it4 ,again1 each one of the 
five senses perceives1 through the means
 of its own rightful perception and     
besides the same1 five other things1 to 
wit3 #a4 shape2 #b4 number2 #c4 size2   
#d4 motion2 #e4 rest 7quiet74 ,that     
sight1 touch1 and taste perceive them1  
is evident4 ,as to hearing1 it          
perceives1 in accordance 7pursuance7    
with the variety of the number of       
sounds1 the number of the sound-emitting
 objects2 and1 through the strength of  
the sounds1 it perceives the size of the
 two objects that are hitting against   
each other2 and1 in accordance with a   

kind of change and fixedness of the     
sounds1 it perceives motion and rest2   
and1 in accordance with their volume    
around the sound-emitter1 be the latter 
solid or hollow1 it perceives some sorts
 of shapes4 ,as to smelling1 it knows1  
in accordance with the change of        
directions whence the odors are emitted 
and reach it1 and through the variety of
 these odors in their qualities1 it     
knows ,i say the number of the things   
smelt2 through the measure of abundance 
of the smells1 the size of such things2 
through the measure of proximity and    
distance1 changeableness and fixedness1 
it recognizes their motion and their    
rest2 and1 in accordance with the sides 
on which their odor reaches it from one 
and the same body1 it knows their shape4
 ,still1 these discriminations are very 
weak in this power among mankind1 owing 
to the weakness of the power itself in  
the human race4 ,for all this1 men have 
not the keen scent that many other      
animals have1 and therefore such        

discriminations are in men very weak4   
,,footnotes3  #ac ,plato's ,dialogue    
entitled ,timaeos1 #de4  #ad ,the names 
of the different parts of the eye are3  
a4 al-tabaqah al albah  sclerotica1     
hard-coat   b4          al-mashmiyyah   
choroid1 vascular skin   c4             
al-ghash-al-shabaky  retina1 net skin   
d4 al-ratbah al-zajjiyyah  glassy       
moisture   e4 al-ratbah al-jaldiyyah    
crystalline lens   f4                   
ankabtiyyah  ciliary1 fibrous1 hairy web
   g4 al-hadaqah  pupilla   h4          
al-tabaqah al-inabiyyah  berry1 grape   
coat   i4 qarniyyah  cornea   k4        
al-multahimah  conjunctiva4  ,i perhaps 
we ought to read the ray4     ,,section 
,,seventh    ,dealing in ,detail with   
the inward ,senses1 7and the            
,motion-,promoting     ,powers74   ,i4  
,not one of the outward senses unites   
within itself perception of color1 odor1
 and softness2 and yet1 we often come   
upon a body that is yellow1 and perceive
 at once so much about it1 namely that  

it is honey1 sweet1 nice of smell1 and  
fluid1 although we have neither tasted1 
nor smelt1 nor even touched it2 whence  
it is manifest that we possess a power  
wherein are assembled the perceptions of
 the four senses1 and have thus become  
summed up in it into one single form2   
and were it not for this power we should
 not know that sweetness1 for instance1 
is other than blackness1 since the      
discriminator between two things is he  
who has known them both4 ,this is the   
power which is designated as the        
common-sense1 and the picturing 7or     
representing7 power4 ,and were it one of
 the outward apparent senses1 its sway  
7dominion7 would limit itself to the    
state of wakefulness only2 whereas      
ocular observation attests what is quite
 otherwise2 for this power does at times
 perform its action in both the states  
of sleep and wakefulness4  ,,ii4        
,furthermore1 there is in animals a     
power which sets up such forms as have  
assembled in the common-sense1          

discriminates between them1 and         
differentiates them1 without the forms  
themselves disappearing from the        
common-sense4 ,and this power is        
undoubtedly other than the aforesaid    
picturing power2 since in the latter    
there are none but true 7real7 forms    
that have been acquired 7obtained7 from 
sense2 whereas in this power the case   
may be otherwise1 and it may imagine and
 picture wrongly and falsely1 and what  
it had not received after such a wrong  
and false pattern 7shape7 from any one  
of the senses4 ,this power is the one   
named imagination4  ,further1 there is  
in animals a power that passes judgment1
 upon such or such a thing that it is so
 or not so1 decisively1 and through     
which the animal flees away from shunned
 evil and seeks chosen good4 ,it is also
 evident that this power is other than  
the imaginative1 since this last        
imagines 7pictures to itself7 the sun1  
in accordance with what it has got from 
the apposite sense1 to be of the size of

 its disc2 whereas the matter stands in 
this power quite otherwise4 ,so too the 
lion finds his prey from far off of the 
size of a small bird1 yet its form and  
size in no way perplex him1 but he makes
 for it4 ,it is also evident that this  
power is other than the imaginative1 and
 this because the imaginative power     
performs its manifold deeds without     
belief and conviction on its part that  
matters are in accordance with its      
imagining4 ,this power is what is named 
the conjecturing or the surmising       
faculty 7or judgment74  ,,iii4 ,further1
 there is in living beings a power that 
preserves the purports 7or thoughts and 
conceptions7 of what the senses had     
perceived1 such as1 for instance1 that  
the wolf is an enemy2 the child1 a      
darling next of kin4 ,wherefore1 so much
 at least if not more is evident1 that  
this power is other than the            
common-sense 7or picturing71 inasmuch as
 in the latter there are no forms but   
such as it has gained from the senses2  

whereas1 again1 the senses did not feel 
the wolf's enmity1 nor the child's love1
 but alone the wolf's image1 and the    
child's bodily shape2 and as to love and
 fierceness1 it is the mind's eye alone 
that has got them1 and then stored them 
up in this power4 ,it is also clear that
 this power is other than the           
imaginative power1 for the reason that  
this last does at times imagine what is 
other than that which the mind's eye has
 deemed right1 found true1 and has      
derived from the senses2 whereas the    
former power1 i4e41 the one here dealt  
with1 imagines none other than what the 
mind's eye has deemed right1 has found  
true1 and has derived from the senses4  
,this power is also other than the      
conjecturing 7surmising7 power1 for the 
reason that this last does not preserve 
what some other has deemed to be true1  
but it of its own self deems to be true1
 whilst the power here treated of does  
not itself pass judgment of truth or    
falsehood1 but only preserves what      

another has deemed to be true4 ,this    
power is called memory1 the preserving  
or keeping faculty4  ,again1 the        
imaginative power is called by this     
name--imagination--if the conjecturing  
7or surmising7 power alone use it3 and  
if the speaking 7rational7 power use it1
 it is called the thinking 7cogitative7 
power4  ,the heart is the source        
7spring7 of all these powers            
7faculties71 in ,aristotle's opinion2   
yet the sway over them is in different  
organs 7instruments74 ,thus the sway    
over the outward 7apparent7 senses is in
 their known organs2 whereas the sway   
over the picturing 7representing        
common-sense7 power is in the anterior  
hollow 7ventricle7 of the brain2 the    
sway over the imaginative1 in the middle
 hollow thereof2 the sway over the      
remembering1 in the posterior hollow    
thereof2 and the sway over the          
conjecturing1 throughout all the brain1 
but above all in the compartment of the 
imaginative within the brain or1        

throughout the whole of the brain1 but  
more especially alongside of the        
imaginative thereof4 ,and in so far as  
these hollows 7ventricles7 suffer harm  
and hurt1 so will the manifold workings 
of these powers suffer also2 for were   
they1 7the powers17 standing            
independently1 that is to say subsisting
 in themselves1 and efficient           
independently1 that is to say putting   
forth their workings of themselves1 they
 would not need1 for their proper and   
peculiar actions1 any sort of instrument
 or organ3 in this wise one recognizes  
that these powers do not subsist in     
themselves1 but that the undying power  
is the ,speaking 7,reasoning7 ,soul1 as 
we shall hereafter set forth2 yet for   
all this1 the soul does maybe at times  
seek out for itself after a fashion 7so 
to speak7 the purest quintessences of   
the kernels of these powers1 and cause  
them to exist of themselves1 the setting
 forth of which shall1 ,d4v41 soon      
follow4         99       99       99    

99       99  ,the following is the      
terminology of the five inward senses3  
#a4 ,common-,sense  hiss mushtarak1     
mutaawwirah4      #b4 ,vis formans1     
imaginatio  khayl1 muawwirah1 fantasia1 
takhayyul1 mutakhayyilah4      #c4 ,vis 
cogitativa1 vis imaginativa  mufakkirah1
 mutakhayyilah1       mutawahhimah1     
znnah1 mutaarrifah1 mutafakkirah1       
takhayyul4      #d4 ,memory1            
remembering1 preserving  hfizah1        
mutazhakkirah1       zhkirah1 zhikr4    
#e4 ,vis existimativa1 opinativa  wahm1 
mutawahhimah1 zhnnah1       takhayyul1  
wahmiyyah4  ,here follows an attempt to 
clear up this bewildering subject3  #a4 
,perception1 through any one or more of 
the five outward senses1 of the outward 
concrete form4  #b4 ,conception of      
particular notions1 over and beyond the 
concrete form perceived4  #c4 ,memory1  
which retains both outward forms        
perceived as well as recalls inward     
particular forms conceived4  #d4        
,common-,sense1 rises a step higher than

 the three preceding1 in that it unites 
two or more of the products of any of   
the three preceding and derives from    
them a new conception4  #e4 ,opining1   
which rises higher still and passes     
judgment1 or comes to a definite opinion
 as to the truth or falsehood of        
conceptions formed4  ,in respect of     
memory1 ,ibn ,sn in his ,kanon of       
,medicine1 makes a distinction4 ,he     
says3 ,and just here is a point for     
scrutiny and judgment as to whether the 
preserving power and the power recalling
 7to consciousness7 such notions as had 
been stored up by the opining power but 
have passed away from it1 are one power 
or two4  ,here follows still another    
attempt3  #a4 ,perception1 of the ,five 
,senses1 through organs4  #b4 ,sway of  
the ,common-,sense1 in the anterior     
hollow4  #c4 ,sway of the ,imaginative  
,power1 in the middle hollow4  #d4 ,sway
 of the ,remembering ,power1 in the     
posterior hollow4  #e4 ,sway of the     
,conjecturing ,power1 throughout all the

 brain1 and alongside of the imaginative
 compartment4  ,number #a4 has been     
dealt with in ,section ,six2 number #e  
belongs exclusively to ,man1 and will be
 further dealt with in the next         
,section2 the remaining three1 to wit   
numbers #b1 #c1 and #d1 are in all live 
animals1 and are dealt with in this     
,seventh ,section4 ,the theory is       
beautifully clear and simple3 thus1     
number #b grasps and appropriates the   
outward form brought to it by the       
senses2 number #c grasps and            
appropriates particular conceptions2 and
 number #d stores them up2 thus also1   
the one dwelling in the front hollow is 
not influenced by the action of the one 
occupying the middle or the hindermost  
hollow1 whereas conversely each         
succeeding faculty has recourse to the  
one preceding it in order of place4     
,this theory arose after an acquaintance
 with the division and arrangement of   
the brain into chambers had made        
considerable progress with the ,arabs4  

,those who read ,german should not fail 
to study ,dr4 ,samuel ,landauer's       
erudite notes in vol4 #bi for the year  
#ahge of the ,z4d4,d4,m4,g4             
,,section ,,eighth    ,a ,sketch of the 
,human ,soul from the ,starting-,point  
whence it sets     out until the        
,end-,point whither it reaches its      
,perfection4   ,no doubt that the       
speaking 7rational7 species of the genus
 animal is distinguished from the       
non-speaking 7irrational species7 by a  
power1 through which it is enabled to   
imagine things rational1 which power is 
called the speaking 7rational7 soul2 and
 the custom has obtained of calling it  
the 8hylik0 mind1 that is to say the    
potential mind1 thus likening it to the 
hyle1 which is potential matter4,j      
,moreover this power is found in the    
whole human species2 and it possesses in
 itself at the outset none of the       
mentally-grasped forms1 but these arise 
within it after two sorts of processes3 
,the first is through a ,divine         

guidance1 without effort of study1 and  
without profitting from the senses1 as  
for example the mentally-grasped        
self-evident axioms1 like our conviction
 that the whole is greater than the     
part1 and that two contradictories      
7contrasts7 do not come together at one 
time in one and the same thing2 so that 
sane-minded adults share equally in the 
acquisition of such forms4 ,the second  
sort of process is through earning the  
mental thought or truth by reasoning    
process1 and by array of proof and      
demonstration1 such as the conception of
 logical truths1 like genera1 species1  
differentia1 and properties1 simple     
terms1 and terms compounded in the      
various modes of compositions of several
 ideas into one composite term1         
justly-moded syllogisms both valid and  
false1 propositions which if moded into 
syllogisms lead to necessary            
demonstrated results1 or to             
argumentative probable results1 or to   
equally balanced rhetorical results1 or 

to primary 7axiomatical7 sophistical    
results1 or to impossible poetical      
results2#ae and such mentally-grasped   
forms as the recognition of the         
certainty of natural realities1 like    
hyle 7primitive matter7 and form1       
privation 7non-existence7 and ,nature1  
place and time1 rest and motion1 bulky  
bodies of the sky-firmament and bulky   
elemental bodies1 absolute universal    
being and absolute nothingness1         
generation absolute and corruption      
absolute1 origen of things generated    
that are within the sky1 that are within
 the deepest depths of mines1 and that  
are on the earth's crust1 amongst which 
last-named are plant and animal1 the    
true conception 8,man0 and the truth of 
the soul's conception of its own self2  
and still further such mentally-grasped 
forms as the conception of ideas        
mathematical1 amongst which are number1 
pure geometry1 stellar geometry1        
harmonical or musical geometry1 optical 
geometry2 and again1 further still1 such

 ideas as the conception of divine      
affairs1 like the knowledge of the      
principles of the absolute self-existent
 in so far as he exists per se1 and of  
the principles consequently adhering to 
him1 such as potentiality1 power and    
efficiency1 first cause and accounting  
cause1 essence and accidens1 genus and  
species1 incompatibility and            
homogeneity1 agreement and disagreement1
 unity and multiplicity2 and1 still     
further1 the fixing of the principles of
 the speculative 7theoretical7 sciences1
 amongst which are the mathematical1 the
 natural and the logical--all which     
cannot be attained save through this    
latter science2#af and still further1   
such as proving the first ,creator and  
the first ,created1 the universal       
7generic7 soul and how creation came    
about1 the relative position of mind    
towards creation1 and the relative      
position of soul towards mind1 the      
relative position of hyle towards       
nature1 and of forms towards the soul1  

the relative position of the skies1     
orbs1 planets and all existing things   
towards hyle and towards form1 and why  
and wherefore they differ so widely as  
they do as to forwards and backwards    
7,greek3 proteron kai hysteron3   7 of  
development2 and the knowledge of the   
divine government1 universal nature1    
primal providence1 prophetic            
inspiration1 the divine holy spirit1    
sublime angels1 attaining to the        
certainty of the ,creator's being beyond
 all partnership and similitude i4e4    
recognizing the truth that polytheism   
and anthropomorphism1 are to be         
rejected2 and attaining to the knowledge
 of what rewards await the righteous1   
and what punishments impend the wicked1 
of the delight and the pain overtaking  
souls after their abandoning the bodies4
  ,further1 this power which conceives  
these ideas does at times gain from     
sense forms mental1 imaginative1 and    
innate in 7instinctive to7 itself2 and  
in such a case it does this in that it  

lays before itself the forms that are in
 the conceiving power and in the        
remembering 7preserving7 power1 by      
employing the imaginative and the       
conjecturing power1 and then            
contemplates them1 and finds them to    
have participated in some forms and to  
have differed in some other forms2 and  
finds some amongst the forms that are in
 these powers to be essential1 and      
others to be accidental4 ,and as to     
their participation in forms1 it is like
 the participation of the form ,richard 
and an ass1 in the conceiver's mind1 in 
the idea of ,life2 and the differing of 
the two in the idea of speaking         
7rational71 and non-speaking 7brute74   
,as to the essential form1 it is e4g4   
like the life that is in them both2 as  
for the accidental1 it is e4g4 like     
their blackness and whiteness4 ,so that 
if we find the two aforesaid on this    
wise--i4e41 as stated1--the mind makes  
each one of these essential and         
accidental1 participated and peculiar   

forms1 one universal mental form singly 
and alone1 and thus through this        
working-over process1 it gets at mental 
genera1 species1 differentia1           
properties1 accidens2 then it combines  
these single notions into particular    
combinations2 then into syllogistic     
argumentative combinations and deduces  
from them corollaries from the          
results--all which it gets through the  
service of the animal powers1 with the  
help of universal mind1 after the manner
 that we shall set forth later on1 and  
through the intermediary of such        
necessary self-evident mental axioms as 
it has been endowed with4  ,moreover    
this power1 although it derives help    
from the sensuous power when getting out
 single mental forms from the sensuous  
forms1 yet it does not need the sensuous
 power for conceiving these ideas       
7notions7 within itself and for setting 
up syllogisms out of them1 neither when 
affirming1 nor when conceiving the two  
dicta of abstraction  generalization1 as

 we shall afterwards explain4 ,and to   
whatever extent it derives sensuous     
corollaries1 for which there shall be   
need1 through the said working-over     
process1 yet it dispenses with the      
employment of the sensuous powers1 nay  
it is even sufficient for and in itself1
 for the carrying on of all its manifold
 activities4 ,and just as the sensuous  
powers perceive solely and wholly       
through an assimilation of that which is
 felt1 so also do the mental powers     
perceive solely through and wholly      
through an assimilation of the          
mentally-grasped2 and this assimilation 
is the abstraction of the form from     
matter1 and the adhering to it2 only    
that the feeling power does not get the 
sensuous form through willed motion and 
voluntary action on its part1 but       
through the arrival of the very thing   
felt unto it1 either by chance or       
through the intermediary of the         
motion-promoting power1 and laying bare 
of the forms unto it 7abstraction7      

through the help of the media that      
connect the forms with it2 whereas1 in  
the case of the mental power1 7,reason  
,understanding7 this process is         
otherwise2 for by and through itself it 
at times does itself perform the        
abstraction 7laying bare7 of the form   
from matter as often as it wills1 and   
then clings unto it4 ,and for this      
reason it is said that the sentient     
power is more or less passive in its    
conception or1 that the feeling power is
 after a fashion acted upon when it     
conceives1 and that the mental          
7understanding7 power is active2 nay    
rather it is said1 for this reason1 that
 the sentient power cannot do without   
instruments 7organs71 and has in itself 
no efficiency2 and how is it possible to
 apply such a statement 7proposition7 to
 the mental 7understanding7 power8  ,the
 mind 7,understanding1 ,reason7 is in   
fact and deed wholly and solely nothing 
else than the forms of mentally-grasped 
things1 if these be arrayed in the very 

mind potentially1 and through it they   
are brought out to effective action2 and
 hence it is said that the mind is in   
fact and deed at once both understanding
 and understood4 ,amongst the properties
 of the understanding power is this1    
that it unifies the many and multiplies 
the one through analysis and synthesis4 
,as to multiplication1 it is such as the
 analysis of one man into essence1 body1
 nourishment-getting1 animal1 speaking  
7rational74 ,as to unification of the   
many1 it is such as the composition     
7synthesis7 of this one man out of      
essence1 body1 animal1 speaking         
7rational7 into one notion which is     
mankind 7human being74  ,moreover the   
mind1 although it applies its activity  
within a duration of time in arranging  
syllogisms1 through using reflection1   
yet the result itself1 which this       
reflection obtains1 and which is the    
fruit of thought and the end sought     
after1 is not dependant upon time1 nor  
is it obtained save at an instant2 nay  

more than this1 the mind itself is      
wholly above and beyond all time4  ,and 
the reasoning 7speaking7 soul1 if it    
engages itself upon the sciences1 its   
activity is called mind or intellect1   
and it is accordingly called speculative
 or theoretical mind3 which ,i have     
already described4 ,and if it engages   
itself upon overcoming blameworthy      
powers1 that entice unto wrongdoing     
through their excess1 unto folly through
 their abandonment1 unto impetuosity    
through their agitation1 unto cowardice 
through their indifference or           
lukewarmness1 or unto wickedness through
 their excitement1 or unto degeneration 
through their smouldering1 and leads    
them over into the paths of wisdom1     
endurance1 chastity--in short unto      
righteousness1 then its activity is     
called ruling or governing1 and it is   
accordingly called practical mind or    
reason4 ,again1 the reasoning 7speaking7
 power is sometimes so fitted out in a  
few persons through ,kvigils and        

conjunction with the universal mind as  
to be quite independent of taking refuge
 unto syllogistic argument and          
reflection1 but rather is sufficiently  
stored with inspiration and revelation  
to render it wholly absolved from such  
ordinary means as mental ratiocination3 
this peculiar property of the reasoning 
mind is called hallowedness or sanctity1
 and it is accordingly called ,holy     
,ghost4 ,unto such a favoured rank and  
degree none shall attain save prophets  
and apostles1 upon whom be peace and    
blessing4  ,,footnotes3  ,j ,ibn ,sn in 
his ,kitb-ul-,najt says3 ,indeed it has 
been called hylik by way of likening it 
to primitive hylik matter1 which in     
itself has no form at all and yet is the
 substratum of each and every form4  #ae
 ,this passage as to syllogisms and     
conclusions may be made clearer by      
rendering it thus3--which1 if arranged  
syllogistically1 allow of getting to    
conclusions that are 7a7 necessarily    
true and valid1 viz4 apodictic2 7b7 most

 always true1 viz4 dialectic2 7c7 both  
true and false1 viz4 rhetorical2 7d7    
preponderantly false1 viz4 sophistical2 
and 7e7 merely false1 viz4 poetical4    
#af ,in his ,najt ,ibn ,sn says of this 
science3  ,logic is the theoretical     
speculative science that teaches out of 
which forms and materials there will    
come about satisfying argumentation1 of 
which argumentation that which is       
strong1 and imposes an assertion        
resembling certainty1 is called         
dialectic2 and that which is weak       
thereof1 and imposes a prevailing       
opinion1 is called rhetorical4  ,his    
compendious ,essay on ,logic remains to 
this day one of the clearest and best   
that beginners can find in the ,arabic  
language on this abstract science of the
 ,laws of ,thought4  ,k fasting1 prayer1
 night-watchings4     ,,section ,,ninth 
in which the ,proofs of the             
,essentiality of the ,soul1 and of ,its 
,independence of ,body in its           
,structure1 are set forth in pursuance  

of the ,method of ,logicians4           
,,sub-,,section ,a3--,one of the logical
 proofs for establishing this ,claim3   
,let us however first preface it with   
premisses1 among which are3--  ,first   
,premiss3 that man conceives universal  
7generic7 notions wherein a greater or  
less multitude participates1 such as man
 at large1 and animal at large4 ,and of 
these generic notions there are such as 
he conceives through a particular or    
partial1 or an obligatory synthesis1 and
 there are such others of these generic 
notions as he does not conceive by any  
synthesis1 but singly and individually4 
,and unless he shall have conceived the 
latter division 7class1 sett71 it is not
 possible for him to conceive the       
former4 ,further1 he conceives each one 
of these generic universal notions only 
under one form1 wholly stripped         
7abstracted7 from all relationship to   
its concrete sensuous particulars1 since
 the particulars of each one of the     
generic notions are potentially endless 

in variety and number and no one of the 
particulars has any right of priority   
over another particular in respect of   
that one form of the generic notion4    
,second ,premiss3 that a form1          
whatsoever body it detaches1 reduces1   
and adorns1 and in general whatsoever   
individual of divisible things it so    
takes hold of1 it clothes the same and  
exactly fits the same in every one of   
its parts4 ,and whatsoever clothes and  
exactly fits a divisible thing in all   
its parts is itself divisible2 and hence
 every form that has clothed and exactly
 fitted any body whatsoever is itself   
divisible4  ,third ,premiss3 that in    
every generic 7universal7 form1 if      
regard be had1 in the division of such  
form1 purely and simply to its abstract 
self1 then it will not at all validly   
follow that the parts into which it has 
been divided shall necessarily resemble 
the whole in its complete notion2       
otherwise it must follow that the       
generic form1 whose division has been   

made in respect of its abstract self1   
has not been itself divided1 but that it
 has been divided into its constituents1
 whether these be its various species or
 its numerous individuals1 whereas      
multiplicity of species or of           
individuals does not necessarily entail 
division in the abstract generic notion 
itself4 ,but it has been laid down as a 
fact that such division has actually    
taken place1 which is a contradiction4  
,hence our assertion that the parts of  
the generic form do not resemble it in  
its full and complete notion is a true  
dictum4  ,fourth ,premiss3 that in the  
mental form1 if regard be had to its    
division1 it will not validly follow    
that its parts are denuded 7stripped7 of
 the totality of its notion4 ,this is so
 because1 if we admit such total        
denudation1 and assert that these parts 
are utterly aloof from the complete     
conception of the generic whole1 then   
the form will arise1 in such parts1 only
 upon their assembling together1 so that

 they are in fact things devoid of that 
form which will arise in them on their  
being set together1 which is a quality  
of the parts of materia capax or passive
 matter which occupies space 7,greek3   
dektikon3 72 ,note3 ,the recipient is   
the acted upon1 and it is called matter1
 and also place42 and hence the division
 has not been effected in the generic   
form1 but in its objective concrete     
materials4 ,but it has been asserted    
that the division has come to pass in   
it3 this too is a contradiction4        
,therefore our assertion3 8,it will not 
validly follow that its parts are       
stripped of the totality of its notion0 
is a true statement4  ,fifth ,premiss3  
which is the result of the two          
preceding3 that in the generic form1 if 
it be possible that divisibility be     
considered in it1 then its parts are    
neither wholly devoid of the perfect    
form nor are completely exhaustive of   
it1 and are as it were component1       
constituent parts of its definition and 

outline 7or description74  ,given then  
these premisses1 we shall further       
unquestionably say that a               
mentally-grasped form--in short all     
knowledge--claims some abode somewhere1 
which abode is both an essence itself   
and a part of man's self1 so that such  
essence will not be devoid of being     
either a divisible 7material7 body or a 
non-corporeal indivisible essence4 ,i   
however say1 that it is not licit that  
it be a corporeal body2 because a       
generic mentally-grasped form1 if it    
abide in a body1 then it is inevitably  
possible for divisibility to befall it1 
as we have shown above4 ,nor is it licit
 that its parts be otherwise than       
resembling the whole from one           
standpoint1 and contrasting with it from
 another standpoint1 in a word each one 
of the parts contains somewhat of the   
notion of the whole2 whereas there is no
 generic form whatsoever but of whose   
parts a compound can be formed that is  
partly like it and partly unlike it save

 genera and differentia2 consequently   
these parts are genera and differentia1 
and hence each one of them is in its    
turn a generic form2 and thus the same  
assertion repeats itself as above4      
,inevitably this will end in a form that
 is no longer divisible into genera and 
differentia1 owing to the               
impracticability of progression ad      
infinitum into parts differing in       
notions1 even if it be established that 
corporeal bodies are so divided into    
parts ad infinitum4  ,moreover it is    
well-known that the generic 7universal7 
form1 concerning which it is held that  
it is divisible only into genera and    
differentia1 if there be nevertheless   
some of these two that is not divisible 
into genera and differentia1 then this  
some will be in itself utterly          
indivisible in every sense and respect2 
and consequently what is compounded1 of 
these two of that some1 will also be    
indivisible1 seeing that it is          
well-known1 for example1 that man cannot

 be conceived except along with the two 
conceptions living and rational         
7speaking74 ,in short1 it is not        
possible to conceive a generic universal
 form that has genus and differens save 
by conceiving them all together4        
,therefore1 the form which we have      
described as having taken up its abode  
in the body has not taken up its abode  
therein1 which is a contradiction1 and  
therefore the diametrically contrary to 
it is true1 namely our assertion that a 
generic 7universal7 mental form does not
 abide in any corporeal body whatsoever2
 and consequently the essence in which a
 generic mental form abides is a        
spiritual essence1 not qualified with   
the qualities of bodies1 which is what  
we call the ,rational ,speaking ,soul4  
,and this is what we set out to show4   
,,sub-,,section ,b3--,a second of the   
proofs1 which corroborate this claim and
 confirm 7correct7 it1 is what ,i am now
 going to set forth4 ,i say then that   
body of and through itself does not     

effect conception of mentally-grasped   
things1 since all bodies have in common 
that they are body1 and differ amongst  
each other in capacity for conceiving   
mentally-grasped things4 ,wherefore     
living 7animal7 bodies are qualified to 
conceive mentally-grasped things only by
 and through certain powers that are put
 within them4 ,and if these powers      
conceive by and through themselves1     
without the cooperation of the body1 it 
follows that they are in themselves fit 
and apt to be an abode for mental forms4
 ,and what is thus qualified is itself  
an essence2 consequently if such        
conception is occurring1 they1 namely   
these powers1 are essences4 ,now1 it is 
clear that this power conceives         
mentally-grasped things by and through  
itself only1 and not at all through     
cooperation of body2 for1 we contend1   
concerning whatsoever perceives any     
thing through cooperation of body1 that 
the oftener wearying perceptibles are   
repeated upon it the more do they tend  

towards ruining and spoiling it and     
producing dullness and exhaustion in it1
 it being nothing but a frail instrument
 and organ whose strength has been      
reduced1 owing to the over-tasking      
imposed upon it on the power's employing
 it2 and for this cause the seeing      
power1 for example1 gets weaker the     
oftener it persists in looking at the   
sun's shape4 ,so too the hearing power1 
if loud sounds reach it repeatedly4     
,whereas this power1 to wit the one that
 conceives mentally-grasped things1 the 
more it perceives wearying mental       
conceptions the stronger it becomes for 
its work the more efficient it becomes1 
wherefore it has no need for an         
instrument in its operation of          
perceiving1 and hence it perceives of   
itself4 ,now1 we have already shown that
 every power perceiving of its own self 
is an essence2 so then this power is an 
essence1 which is what we set out to    
show4   ,,sub-,,section ,c3--,among the 
proofs that guide to this claim is what 

,i shall now show1 so ,i say as follows4
  ,the indwelling 7immanence7 of form in
 body is at once both passive and       
receptive--passivity of the form and    
receptivity of the body4 ,and whereas   
one and the same thing excludes the     
possibility of its being both doer and  
done1 it becomes clear unto us that a   
body is not able of itself to dress     
itself in one mentally-grasped form and 
strip off another4 ,yet nevertheless we 
see a man consciously and with          
forethought conceiving and proceeding   
from one mentally-grasped form unto     
another1 which operation is not devoid  
of being either an act peculiar to body1
 or else an act peculiar to the rational
 speaking power1 or finally an act      
commonly shared between them both4 ,it  
has been already shown perhaps he here  
refers to the ,second ,section of this  
,essay that it is not licit to attribute
 action and doing peculiarly and        
specially to body2 nay ,i will say and  
not even to body conjointly with the    

rational power2 since body is a         
co-adjutor of that power1 helping       
towards affording an abode for any form 
whatsoever in that body's own self1     
seeing that it has become known to us   
that body along with the power will both
 become fit subjects for this form that 
has thus arisen2 a subject however is to
 be stigmatized with nothing beyond     
simple passivity alone1 whereas both    
these two are aggressive acts and deeds4
 ,consequently this is an act peculiar  
to the power4 ,and everything that1 in  
its act which emanates from its own     
self1 has had no need for another thing 
to help it1 will not need in its own    
structure anything beyond its own self  
to help it1 seeing that independence or 
isolation in the structure of self      
precedes independence or isolation in   
the putting forth of self-emanating     
action4 ,therefore this power is an     
essence standing of itself independent  
of body2 and consequently the rational  
soul is an essence4   ,,sub-,,section   

,d3--,among the proofs that guide       
7point7 to the validity of this         
contention is what ,i am now going to   
say4  ,no doubt a live body and live    
organs or instruments1 if they          
accomplish their growing age and the age
 of standstill1 begin to wither and     
diminish1 to lose power and waste away1 
which in human beings is on passing     
forty years4 ,now1 were the rational    
reasoning power a corporeal organic     
power1 then there would be found not one
 single individual of mankind at these  
years of his age but what this power of 
his would have begun to diminish4 ,but  
the case in most people is quite        
otherwise1 nay indeed it is usual       
amongst the majority that as to         
intellectual power they improve in      
cleverness and increase in insight4     
,hence the structure of the rational    
power is not upheld by the body nor by  
the organ2 and hence this power is an   
essence standing of itself1 which is    
what we wished to show4                 

,,sub-,,section ,e3--,among the proofs  
for the validity of this contention is  
the following also4  ,so much at least  
is clear1 namely that not one of the    
bodily powers has the strength for      
performing infinite multifarious        
actions2 and this is so because the     
strength of the one half of such a body 
will inevitably be found to be weaker   
than the strength of the whole2 and the 
weaker is less powerful to perform and  
overcome than the stronger2 and         
whatsoever1 other than the infinite1    
gets less is itself finite2 hence the   
strength of each one of the two halves  
is finite2 hence too their sum is       
finite1 since that the sum of two       
finites is itself finite1 whereas it has
 been contended that it is infinite1    
which is a contradiction4 ,hence the    
sound view is that the powers of bodies 
are not powerful enough to perform      
infinite manifold deeds4 ,the rational  
power however is powerful enough to     
perform many infinite deeds1 seeing that

 forms geometrical1 arithmetical1 and   
philosophical1 which the rational power 
has to perform among other of its acts1 
are infinite4 ,therefore the rational   
power is not standing by and through the
 body1 and hence therefore it stands of 
itself and is an essence of itself4     
,further1 so much at least is clear that
 the corruption of one of two conjoined 
essences does not entail and enjoin the 
corruption of the other3 wherefore the  
death of the body does not render       
obligatory the death of the soul1 which 
is what we wanted to show4     ,,section
 ,,tenth    ,to ,establish that there is
 a ,mental ,essence1 ,distinct from     
,bodies1     which stands towards ,human
 ,souls in the stead of ,light toward   
,sight1 and in the stead of a ,source or
 ,fountain2 and ,to ,establish     that 
,souls1 if they leave the ,bodies1 unite
 therewith4   ,as to the mental essence1
 we find it in infants devoid of every  
mental form4 ,then1 later on in life1 we
 find in it self-evident axiomatic      

mentally-grasped notions1 without effort
 of learning and without reflection4 ,so
 that the arising of them within it will
 not fail of being either through sense 
and experience1 or else through divine  
outpouring reaching to it4 ,but it is   
not licit to hold that the arising of   
such primary mental form will be through
 experience1 seeing that experience does
 not afford and supply a necessary and  
inevitable judgment1 since experience   
does not go so far as to believe or     
disbelieve definitively the existence of
 something different to the judgment    
drawn from what it has perceived4       
,indeed experience1 although it shows us
 that every animal we perceive moves on 
chewing the lower jaw1 yet it does not  
supply us with a convincing judgment    
that such is the case with every animal2
 for were this true1 it would not be    
licit for the crocodile to exist which  
moves his upper jaw on chewing4         
,therefore not every judgment we have   
arrived at1 as to things1 through our   

sensuous perception1 is applicable to   
and holds good of all that we have      
perceived or have not perceived of such 
things1 but it may so be that what we   
have not perceived differ from what we  
have perceived4 ,whereas our conception 
that a whole is greater than a part is  
not formed because we have sensuously   
felt every part and every whole that are
 so related1 seeing that even such an   
experience will not guaranty to us that 
there will be no whole and no part      
differently related4  ,likewise the     
dictum concerning the impossibility of  
two opposites 7contrasts7 coming        
together in one and the same thing1 and 
that things which are equal to one and  
the same thing are equal to one another4
 ,and likewise the dictum concerning our
 holding proofs to be true if they be   
valid1 for the belief in and conviction 
of their validity does not become valid 
by and through learning and effort of   
study2 else this would draw out ad      
infinitum inasmuch as each proof rests  

upon given presuppositions1 whose       
validity would in its turn have to be   
proved4 ,nor is this gained from sense1 
for the reason that we have mentioned4  
,consequently both the latter as well as
 the former certainty are gained from a 
godly outflow reaching unto the rational
 soul1 and the rational soul reaching   
unto it2 so that this mental form arises
 therein4 ,also1 as to this outflow1    
unless it have in its own self such a   
generic 7universal7 mental form1 it     
would not be able to engrave it within  
the rational soul4 ,hence such form is  
in the outflow's own self4 ,and         
whatsoever ,self has in it a mental form
 is an essence1 other than a body1 and  
not within a body1 and standing of      
itself4 ,therefore this outflow unto    
which the soul reaches is a mental      
essence1 not a body1 not in a body1     
standing of itself1 and one which stands
 towards the rational soul in the stead 
of light to sight2 yet however with this
 difference1 namely that light supplies 

unto sight the power of perceiving only1
 and not the perceived form1 whereas    
this essence supplies1 exclusively by   
and through its sole and single self1   
unto the rational power1 the power of   
perceiving1 and brings about therein the
 perceived forms also1 as we have set   
forth above4  ,now1 if the rational     
soul's conceiving rational forms be a   
source of completion and perfection for 
it1 and be effected and brought about on
 reaching unto this essence1 and if     
worldly earthly labors1 such as its     
thought1 its sorrows and joy1 its       
longings1 hamper the power and withold  
it from reaching thereunto1 so that it  
will not reach thereunto save only      
through abandoning these powers and     
getting rid of them1 there being nothing
 to stop it from continued ,reaching    
save the living body1--then consequently
 if it quit the body it will not cease  
to be reaching unto its ,perfector and  
attached to ,him4  ,again1 what reaches 
unto its ,perfector and attaches itself 

to ,him is safe against corruption1 all 
the more so if even during disconnection
 from ,him it has not undergone         
corruption4 ,wherefore the soul after   
death shall ever remain and continue    
unwavering and undying and attached to  
this noble essence1 which is called     
generic universal mind1 and in the      
language of the lawgivers the ,divine   
,knowledge4  ,as to the other powers1   
such as the animal and the vegetable3   
,whereas every one of them performs its 
proper peculiar action only by and      
through the live body1 and in no other  
way1 consequently they will never quit  
live bodies1 but will die with their    
death1 seeing that every thing which is1
 and yet has no action1 is idle and     
useless4 ,yet nevertheless the rational 
soul does gain1 by its connection with  
them1 from them their choicest and      
purest lye and wash1 and leaves for     
death the husks4 ,and were it not so1   
the rational soul would not use them in 
consciousness4 ,wherefore the rational  

soul shall surely depart 7migrate1      
travel7 taking along the kernels of the 
other powers after death ensues4  ,we   
have thus made a clear statement        
concerning souls1 and got at which souls
 are everlasting1 and which of them will
 not be fitted out and armed with       
everlastingness4 ,it still remains for  
us1 in connection with this research1 to
 show how a soul exists within live     
bodies1 and the aim and end for which it
 is found within the same1 and what     
measure will be bestowed upon it1 in the
 hereafter1 of eternal delight and      
perpetual punishment1 and of temporary  
punishment that ceases after a duration 
of time that shall ensue upon the       
decease of the live body2 and to treat  
of the notion that is designated by the 
lawgivers as intercession 7mediation71  
and of the quality 7attribute7 of the   
four angels and the throne-bearers4     
,were it not however that the custom    
prevails to isolate such research from  
the research whose path we have been    

treading1 out of high esteem and        
reverence for it1 and to make the latter
 research precede in order of treatment 
the former1 to the end of levelling the 
road and paving it solidly1 ,i should   
7would7 have followed up these ten      
sections with a full and complete       
treatment of the subject dealt with in  
them4 ,notwithstanding all this1 were it
 not for fear of wearying by prolixity1 
,i would have disregarded the demands of
 custom herein4 ,thus then whatever it  
may please the ,prince--,god prolong his
 highness--to command as to treating    
singly of such notions1 ,i shall put    
forth1 in humble compliance and         
obedience1 my utmost effort1 ,god       
,almighty willing2 and may wisdom never 
cease to revive through him after       
fainting1 to flourish after withering1  
so that its sway may be renewed through 
his sway1 and through his days its days 
may come back again1 and that through   
his prestige the prestige of its        
devotees be exalted1 and the seekers    

after its favor abound1 so ,god almighty
 will4   ,,it ,,is ,,ended4             
,,transcriber',s ,,note   ,archaic1     
obsolete1 and unusual spellings and     
words have been maintained4 ,obvious    
misspellings have been fixed1 as        
detailed below4 ,transliterations in the
 original book have not been edited4    
,changes to the text from the original  
book follow3    ,page #g   ,in this     
book3  and writings1 and his systems of 
medicine   ,originally3    and writings1
 and his systems of medecine    ,page   
#ac   ,in this book3  may the ,most     
,high ,,god have mercy upon him1        
,originally3    may the ,most ,high     
,,god have mercy upom him1    ,page #af 
,in this book3  science of medicine4    
,originally3    science of medecine4    
,page #cb   ,in this book3  simple      
constituents taken singly4              
,originally3    simple consituents taken
 singly4    ,page #cb   ,in this book3  
7alloy1 amalgam7--it is clear ,i say in 
such   ,originally3    7aloy1           

amalgam7--it is clear ,i say in such    
,page #eb   ,in this book3  into such of
 its pores as are empty only1 and       
,originally3    into such of its its    
pores as are empty only1 and    ,page   
#gb   ,in this book3  to the certainty  
of the ,creator's being   ,originally3  
to the certainty ef the ,creator's being
    ,page #gf   ,in this book3  through 
their abandonment1 unto impetuosity     
,originally3    through their           
abandonnment1 unto impetuosity    ,page 
#hf   ,in this book3  guide 7point7 to  
the validity of this contention is      
,originally3    guide 7point7 to the    
validity of this contension is    ,page 
#hg   ,in this book3  validity of this  
contention is the following also4       
,originally3    validity of this        
contension is the following also4       
,page #ij   ,in this book3  such an     
experience will not guaranty to us that 
,originally3    such an experience will 
not garanty to us that