ng a
principle of motion and rest, in that which is moved and at rest,
essentially and not according to accident. For this is something more
simple, and is fabricative of composite forms. If, however, it is in the
things fabricated, and does not subsist separate from nor prior to them,
but stands in need of them for its being, it will not be unindigent;
though its possesses something transcendent with respect to them, viz.
the power of fashioning and fabricating them. For it has its being
together with them, and has in them an inseparable subsistence; so
that, when they are it is, and is not when they are not, and this in
consequence of perfectly verging to them, and not being able to sustain
that which is appropriate. For the power of increasing, nourishing, and
generating similars, and the one prior to these three, viz. nature, is
not wholly incorporeal, but is nearly a certain quality of body, from
which it alone differs, in that it imparts to the composite to be
inwardly moved and at rest. For the quality of that which is sensible
imparts that which is apparent in matter, and that which falls on sense.
But body imparts interval every way extended; and nature, an inwardly
proceeding natural energy, whether according to place only, or according
to nourishing, increasing, and generating things similar. Nature,
however, is inseparable from a subject, and is indigent, so that it will
not be in short the principle, since it is indigent of that which is
subordinate. For it will not be wonderful, if being a certain principle,
it is indigent of the principle above it; but it would be wonderful if it
were indigent of things posterior to itself, and of which it is supposed
to be the principle.

By the like arguments we may show that the principle cannot be irrational
soul, whether sensitive, or orectic. For if it appears that it has
something separate, together with impulsive and Gnostic enemies, yet at
the same time it is bound in body, and has something inseparable from it;
since it is notable to convert itself to itself, but its enemy is mingled
with its subject. For it is evident that its essence is something of this
kind; since if it were liberated and in itself free, it would also evince
a certain independent enemy, and would not always be converted to body;
but sometimes it would be converted to itself; or though it were always
converted to body, yet it would judge and explore itself. The energies,
therefore, of the mul