by those emotions which are evil, that is to say, by emotions
which are contrary to our nature, and therefore he possesses the power
of arranging and connecting the modifications of the body according to
the order of the intellect, and consequently of causing all the
modifications of the body to be related to the idea of God; in
consequence of which he is affected with a love to God, which must
occupy or form the greatest part of his mind, and therefore he
possesses a mind of which the greatest part is eternal.

Inasmuch as human bodies are fit for many things, we cannot doubt the
possibility of their possessing such a nature that they may be related
to minds which have a large knowledge of themselves and of God, and
whose greatest or principal part is eternal, so that they scarcely fear
death. To understand this more clearly, it is to be here considered that
we live in constant change, and that according as we change for the
better or the worse we are called happy or unhappy. For he who passes
from infancy or childhood to death is called unhappy, and, on the other
hand, we consider ourselves happy if we can pass through the whole
period of life with a sound mind in a sound body. Moreover, he who, like
an infant or child, possesses a body fit for very few things, and,
almost altogether dependent on external causes, has a mind which,
considered in itself alone, is almost entirely unconscious of itself, of
God, and of objects. On the other hand, he who possesses a body fit for
many things possesses a mind which, considered in itself alone, is
largely conscious of itself, of God, and of objects. In this life,
therefore, it is our chief endeavor to change the body of infancy, so
far as its nature permits and is conducive thereto, into another body
which is fitted for many things, and which is related to a mind
conscious as much as possible of itself, of God, and of objects; so that
everything which is related to its memory or imagination, in comparison
with the intellect is scarcely of any moment, as I have already said.

The more perfect a thing is, the more reality it possesses, and
consequently the more it acts and the less it suffers. Inversely also it
may be demonstrated in the same way that the more a thing acts the more
perfect it is. Hence it follows that that part of the mind which abides,
whether great or small, is more perfect than the other part. For the
part of the mind which is eternal is the intellect, throug