Tertullian — On the Soul 22
Hermogenes has already heard from us the other natural properties of the soul, with their defense and proof — by which she is known to stand nearer to God than to matter. Here they will only be named, lest they seem left out. For we have also given her freedom of choice, as we wrote above, and lordship over things, and sometimes divination — setting aside that which comes by God's grace from prophecy. So I will now leave this account of her makeup, to finish its order.
We define the soul as born of God's breath, immortal, corporeal, shaped, simple in substance, wise from herself, proceeding in varied ways, free of choice, liable to what befalls her, changeable through dispositions, rational, ruling, able to divine, and overflowing from one. It follows now that we consider how she overflows from one — that is, whence and when and by what reason she is taken.
Latin
[1] Cetera animae naturalia iam a nobis audiit Hermogenes cum ipsorum defensione et probatione, per quae dei potius quam materiae propinqua cognoscitur. Hic solummodo nominabuntur, ne praeterita uideantur. Dedimus enim illi et libertatem arbitrii, ut supra scripsimus, et dominationem rerum et diuinationem interdum, seposita quae per dei gratiam obuenit ex prophetia. Itaque iam ab isto dispositionis retractatu recedam, ut ordinem eius expungam.
[2] Definimus animam dei flatu natam, immortalem, corporalem, effigiatam, substantia simplicem, de suo sapientem, uarie procedentem, liberam arbitrii, accidentis obnoxiam, per ingenia mutabilem, rationalem, dominatricem, diuinatricem, ex una redundantem. Sequitur nunc ut quomodo ex una redundet consideremus, id est, unde et quando et qua ratione sumatur.