IV. But, taking up our discourse again at the beginning for the sake of clearness, let us say that of bodies some have put on habit, and others nature, and others soul, and others a rational soul. Therefore those stocks and stones which are torn from any intimate connection, have made for themselves that strongest of all forms, namely habit, and that is a breath returning constantly to itself; for it begins at the centre and extends to the furthest extremities, and when it has touched the outermost circumference it turns back again until it arrives at the same place from which it originally started. This it he continued course of habit over which it runs and returns. And he has allotted a nature of their own to plants, having combined it of many powers, especially the nutritious and the generative power. And the Creator has made the soul different from nature in three particulars-the outward sense, and fancy, and impulse. Now plants have no participation in any of these things, but every living animal has a share in all of them. Therefore the outward sense, as its very name in my opinion shows, is a certain imposition which represents to the intellect the things which have appeared to it. And it represents to the fancy a sort of outline in the soul, being, as it were, a kind of representation of light; for those things which each of the outward senses has introduced, like a ring as it were or a seal, it impresses on them its own character, or else it preserves the impression which has been made until the rival of memory, forgetfulness, having softened the impression, at least makes it very dim, or else entirely effaces it; and what has appeared to have been impressed upon it disposes the soul at one time as if it belonged to it, and at another time as if it belonged to some other: and this feeling is called impulse, which those who have attempted to give accurate definitions have called the primary motion of the soul.
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