On the Soul, to Tatian · §3 · Gregory Thaumaturgus

That the soul exists: it moves the body and gives it life

The body moves neither from outside, like lifeless things, nor by its own nature, like fire, since it stops moving at death; so it is moved by the soul, which gives it life.

When our body moves, it is moved either from outside or from within. That it is not moved from outside is clear from this: it is moved neither by pushing nor by pulling, as inanimate things are. And though it is moved from within, it is still not moved by nature, as fire is. For fire never stops moving as long as it exists, but the body, once it has died, ceases to move, even though it is still a body. If, then, it is moved neither from outside, like inanimate things, nor by nature, like fire, it is plain that it is moved by the soul, which also supplies it with life. So if it is established that the soul gives our body its life, then the soul is also known from its effects.

Latin

Corpus nostrum cum movetur, aut extrinsecus, aut intrinsecus movetur. Non moveri illud extrinsecus, ex eo patet: quod neque impulsione, neque tractione movetur, sicut ea quae sunt inanimata. Cum autem moveatur intrinsecus, non tamen naturaliter movetur ut ignis. Nam ignis quandiu est, nunquam motum intermittit: at corpus ubi mortuum fuerit, moveri desinit, licet tamen sit corpus. Quare si neque extrinsecus movetur, sicut inanimata; neque naturaliter, velut ignis: manifestum est moveri ab Anima, quae etiam vitam ipsi subministrat. Si igitur corpori nostro vitam ab anima praeberi constet, anima etiam ex suis effectis cognoscitur.

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Gregory Thaumaturgus, On the Soul, to Tatian: a fresh English translation of the whole short treatise. Arguing from reason alone, without Scripture proofs, it shows that the soul is known by its effects, exists, is a substance, is not a body, is simple, is immortal and shares in reason. Scholars dispute whether Gregory wrote it.

Gregory Thaumaturgus (c. 213–c. 270) wrote this treatise to his friend Tatian. Gregory was bishop of Neocaesarea in Pontus and had studied with Origen in Caesarea in Palestine. Tatian asked him to send a discourse and disputation on the soul, and Gregory complied promptly, trusting in Tatian's goodwill toward him.

Tatian did not need the work for his own assurance, since he was already instructed in the divine Scriptures and traditions. He wanted it for confuting people who refuse to believe the Scriptures and who use clever speech to circumvent and deceive those unaccustomed to such debate. Gregory therefore agreed to write using only human reasoning and common notions, not scriptural testimonies.

The treatise follows the customary order of inquiry for such subjects. Gregory first proposes the criterion by which the soul can be grasped according to nature, then shows by what arguments its existence is demonstrated. He examines whether the soul is substance or accident, body or incorporeal, simple or composite, mortal or immortal, and finally whether it is rational. For proofs he uses only common notions by which assent is usually obtained for evident things, choosing the reasonings most effective for demonstrating each point. He then carries out this plan: the soul is known from what it does; it exists, since it moves the body and gives it life; it is a substance, not a body; it is simple; it is immortal; and it is rational.

Printed text used

Translated from Opera omnia, Greek and Latin (Paris: Sonnius, Morel and Cramoisy, 1622), page images (Latin column (Greek damaged))
Also checked Archive DjVu machine-read text (Latin/Greek mixed machine-read text)
Translated from Latin preface (Latin)

Where the prints differ

Preface — Long-s and column joins expanded from the Latin face; sense checked against the inquiry program that follows.

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