Platonicae quaestiones

WHAT IS THE REASON THAT, THOUGH PLATO ALWAYS SAYS THAT THE SOUL IS ANCIENTER THAN THE BODY, AND THAT IT IS THE CAUSE AND PRINCIPLE OF ITS RISE, YET HE LIKEWISE SAYS, THAT NEITHER COULD THE SOUL EXIST WITHOUT THE BODY, NOR THE REASON WITHOUT THE SOUL, BUT THE SOUL IN THE BODY AND THE REASON IN THE SOUL? FOR SO THE BODY WILL SEEM TO BE AND NOT TO BE, BECAUSE IT BOTH EXISTS WITH THE SOUL, AND IS BEGOT BY THE SOUL.

Perhaps what we have often said is true; viz., that the soul without reason and the body without form did mutually ever coexist, and neither of them had generation or beginning. But after the soul did partake of reason and harmony, and being through consent made wise, it wrought a change in matter, and being stronger than the other’s motions, it drew and converted these motions to itself. So the body of the world drew its original from the soul, and became conformable and like to it. For the soul did not make the Nature of the body out of itself, or out of nothing; but it wrought an orderly and pliable body out of one disorderly and formless. Just as if a man should say that the virtue of the seed is with the body, and yet that the body of the fig-tree or olive-tree was made of the seed, he would not be much out; for the body, its innate motion and mutation proceeding from the seed, grew up and became what it is. So, when formless and indefinite matter was once formed by the inbeing soul, it received such a form and disposition.