Un compendio sull'anima

to its iron, and not owing to its form. Another of those properties is that bodies do not differ through it, I mean through the hyle; for earth does not differ from water through its matter, but through its form.[9] Still another property is that it--the hyle or matter--does not afford (supply, furnish) natural bodies their characteristics peculiarly belonging to them, save potentially; since in man, e.g., his humanity--his being man--is not actually derived from the four elements, save potentially. As for the form, its peculiarity is 1.^o that through it bodies put forth their actions (or perform their manifold deeds and workings); since a sword does not cut through its iron, but through, its sharpness; and 2.^o that bodies differ one from the other only through their genus or kind, I mean the form, since earth does not differ from water save through its form, whereas in its matter it does not; and 3.^o that natural bodies get (derive, acquire) their being what they in fact are from the form, since as to man, his being a man (his humanity) is in fact through his form, and not through his matter, which is of the four elements. 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).…