becomes
perceptible to sense; this process is called generation, and the
opposite, destruction. We have now enumerated all possible motions
with the exception of two. 'What are they?' Just the two with which our
enquiry is concerned; for our enquiry relates to the soul. There is one
kind of motion which is only able to move other things; there is another
which can move itself as well, working in composition and decomposition,
by increase and diminution, by generation and destruction. 'Granted.'
(9) That which moves and is moved by another is the ninth kind of
motion; (10) that which is self-moved and moves others is the tenth. And
this tenth kind of motion is the mightiest, and is really the first, and
is followed by that which was improperly called the ninth. 'How do you
mean?' Must not that which is moved by others finally depend upon that
which is moved by itself? Nothing can be affected by any transition
prior to self-motion. Then the first and eldest principle of motion,
whether in things at rest or not at rest, will be the principle of
self-motion; and that which is moved by others and can move others will
be the second. 'True.' Let me ask another question:

What is the name which is given to self-motion when manifested in any
material substance? 'Life.' And soul too is life? 'Very good.' And are
there not three kinds of knowledge--a knowledge (1) of the essence, (2)
of the definition, (3) of the name? And sometimes the name leads us
to ask the definition, sometimes the definition to ask the name. For
example, number can be divided into equal parts, and when thus divided
is termed even, and the definition of even and the word 'even' refer
to the same thing. 'Very true.' And what is the definition of the thing
which is named 'soul'? Must we not reply, 'The self-moved'? And have we
not proved that the self-moved is the source of motion in other things?
'Yes.' And the motion which is not self-moved will be inferior to this?
'True.' And if so, we shall be right in saying that the soul is prior
and superior to the body, and the body by nature subject and inferior to
the soul? 'Quite right.' And we agreed that if the soul was prior to
the body, the things of the soul were prior to the things of the body?
'Certainly.' And therefore desires, and manners, and thoughts, and true
opinions, and recollections, are prior to the length and breadth and
force of bodies. 'To be sure.' In the next place, we acknowledge that
the sou