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-XV11128]
TRANSLATION
65
of a particular character; it does not mean modification; since the Spirit is essentially unmodifiable ( unchangeable ). Death also consists in the giving up of the body and the rest; it cannot mean destruction, as the Spirit is unchangeably eternal. The organs' are thirteen, beginning with the Great Principle. The definite adjustment of these-birth and the rest, stands for the fact that one set of these-Body etc., are connected with only one Spirit, and this cannot be explained on the hypothesis of there being only one Spirit; for, if the Spirit were one and the same in all bodies, then on the birth of one, all would be born.-on the death of one, all would die,-on one becoming blind or deaf, all would become blind ur deaf,-on one becoming unsound of mind, all would become unsound of mind,-so that there would be no adjustment. On the other hand, if there is a distinct Spirit, belonging to each set of Body etc., the adjustment becomes secured. Nor can one explain the above adjustment by attributing it to the single Spirit, as diversely conditioned by contact with different bodies, etc. For in that case he would land himself on another absurdity—that of attributing ( on analogous ground, the birth or death of the Spirit), in connection with the hands, the wrists and others. This, however, can never be right, for a gırl does not become dead' by the derangement of her hands, or ' born 'on the appearance of her breasts or other parts of her body.
18 not simulta. neous"
(128) For the following reason also, the Spirit must be
different with different bodies: “Because "Since activity activity is not simultaneous." Though 'Acti
a vity' in the form of effort, is a function of
the internal organs, yet it is here attributed to the Spirit. If the Spirit were one, the activity of 'one man would lead to similar activity in all other men-as the Spirit would be the same; so that the moving of one man would
T. 5
