Let us proceed a little further, and we shall say that a live body is a natural compound body that discriminates the non-living through its soul, and not through its body; and that performs multifarious animal works through its soul, and not through its body; and is alive through its soul and not through its body; and its soul is within it. Now, what is within a thing, while this form of its continues, is its form [or, this its form being so and not otherwise, is etc.]. Thus then the soul is a form; and forms are realized perfections (enteléchia), since through them the features (identities, characteristics) of things become perfect. The soul, therefore is a perfection (realized identity). And perfections (enteléchias) come under two divisions: either the principles underlying the doings and their effects, or the very doings and effects themselves. The one of the two divisions is first, and the other is second. The first is the principle (or source and origin), and the second is the doing and the effect (or trace). In this sense the soul is a first perfection (or prime actuality); for it is a principle (source), not an outcome of a principle (source). And of perfections, there are such as belong to bodies, and such as belong to incorporeal substances. In this sense the soul is a prime perfection attaching to a body. And among bodies, there are such as are artificial, and such as are natural. Now the soul is not a perfection of an artificial body; hence it is a prime perfection attaching to a natural body. Again, among natural bodies there are such as perform their multifarious workings through organs (tools, instruments), and such as do not perform their workings through organs (tools); as, for example the simple bodies, and those acting through the prevalence (constraint) of the simple forces. In other words we may say, if we like, that among natural bodies there are those whose design is, among other things, that they produce of themselves [whose task or business is to perform animal acts voluntarily, of their own will,] manifold animal actions; and there are those whose design is, among other things, not so to produce. Hence again, the soul is not a perfection attaching to the two last divisions in both the foregoing manners of statement. Therefore its full and finished definition is to say that-- It is a prime perfection (consummation, realization) attaching to an organic natural body; and, if we wish, to say further, a prime perfection attaching to a natural body having a life potentially (a first, perfection belonging to a natural body which body may have life); that is to say, a source of the manifold animal actions potentially (it is the source and origin of the deeds done by such beings as may be alive). Thus then we have divided (described) the generic soul, and defined it--which is what we had undertaken. FOOTNOTES: [C] Logical intension and extension.