Greek Texts & Translations

"Further, we must not assert `up' or `down' of that which is unlimited, as if there were a zenith or nadir. ^note As to the space overhead, however, if it be possible to draw ^note a line to infinity from the point where we stand, we know that never will this space - or, for that matter, the space below the supposed standpoint if produced to infinity - appear to us to be at the same time `up' and `down' with reference to the same point ; for this is inconceivable. Hence it is possible to assume one direction of motion, which we conceive as extending upwards ad infinitum, and another downwards, even if it should happen ten thousand times that what moves from us to the spaces above our heads reaches the feet of those above us, or that which moves downwards from us the heads of those below us. None the less is it true that the whole of the motion in the respective cases is conceived as extending in opposite directions ad infinitum.

"When they are travelling through the void and meet with no resistance, the atoms must move with equal speed. Neither will heavy atoms travel more quickly than small and light ones, so long as nothing meets them, nor will small atoms travel more quickly than large ones, provided they always find a passage suitable to their size, and provided also that they meet with no obstruction. Nor will their upward or their lateral motion, which is due to collisions, nor again their downward motion, due to weight, affect their velocity. As long as either motion obtains, it must continue, quick as the speed of thought, provided there is no obstruction, whether due to external collision or to the atoms' own weight counteracting the force of the blow.

"Moreover, when we come to deal with composite bodies, one of them will travel faster than another, although their atoms have equal speed. This is because the atoms in the aggregates are travelling in one direction ^note during the shortest continuous time, albeit they move in different directions in times so short as to be appreciable only by the reason, but frequently collide until the continuity of their motion is appreciated by sense. For the assumption that beyond the range of direct observation even the minute times conceivable by reason will present continuity of motion is not true in the case before us. Our canon is that direct observation by sense and direct apprehension by the mind are alone invariably true.

"Next, keeping in view our perceptions and feelings (for so shall we have the surest grounds for belief), we must recognize generally that the soul is a corporeal thing, composed of fine particles, dispersed all over the frame, ^note most nearly resembling wind with an admixture of heat, ^note in some respects like wind, in others like heat. But, again, there is the third part which exceeds the other two in the fineness of its particles and thereby keeps in closer touch with the rest of the frame. ^note And this is shown by the mental faculties and feelings, by the ease with which the mind moves, and by thoughts, and by all those things the loss of which causes death. Further, we must keep in mind that soul has the greatest share in causing sensation. 10.1.64 Still, it would not have had sensation, had it not been somehow confined within the rest of the frame. But the rest of the frame, though it provides this indispensable condition ^note for the soul, itself also has a share, derived from the soul, of the said quality ; and yet does not possess all the qualities of soul. Hence on the departure of the soul it loses sentience. For it had not this power in itself ; but something else, congenital with the body, supplied it to body : which other thing, through the potentiality actualized in it by means of motion, at once acquired for itself a quality of sentience, and, in virtue of the neighbourhood and interconnexion between them, imparted it (as I said) to the body also.

"Hence, so long as the soul is in the body, it never loses sentience through the removal of some other part. The containing sheath ^note may be dislocated in whole or in part, and portions of the soul may thereby be lost ; yet in spite of this the soul, if it manage to survive, will have sentience. But the rest of the frame, whether the whole of it survives or only a part, no longer has sensation, when once those atoms have departed, which, however few in number, are required to constitute the nature of soul. Moreover, when the whole frame is broken up, ^note the soul is scattered and has no longer the same powers as before, nor the same motions ; hence it does not possess sentience either.

"For we cannot think of it ^note as sentient, except it be in this composite whole and moving with these movements ; nor can we so think of it when the sheaths which enclose and surround it are not the same as those in which the soul is now located and in which it performs these movements. [He says elsewhere that the soul is composed of the smoothest and roundest of atoms, far superior in both respects to those of fire ; that part of it is irrational, this being scattered over the rest of the frame, while the rational part resides in the chest, as is manifest from our fears and our joy ; that sleep occurs when the parts of the soul which have been scattered all over the composite organism are held fast in it or dispersed, and afterwards collide with one another by their impacts. The semen is derived from the whole of the body.]