BİRİNCİ FEN · BİRİNCİ BÂB · BİRİNCİ FASIL · İkinci Madde
**Article Two**
Summarily outlines the five types of essence (substance) that are possible existents (mümkinü’l-vücud).
Beloved! Know that philosophers have stated: A possible existent, an entity whose existence is possible, is called a substance (essence) if it does not undergo alteration during the duration of its existence. If it undergoes alteration, it is called an accident (sonradan olma varlık – arâz). For existence and the permanence of existence are distinct. Just as two individuals share existence when viewed externally, yet one’s existence lasts a hundred years while the other's endures no more than ten, so too is the permanence of existence something other than existence itself; it is not the same. All possible existents (everything besides God) are either substance or accident. For an entity either requires and passes into another, or does not. If it requires and passes, that passing is a quality (attribute – hal), and the place where the passing occurs is the matter (substrate – mahal). If these (quality and matter) are mutually dependent, then they are called primeval chaos (maga le heyûlâ) and corporeal form (sûret-i cismiyye) or specific form (sûret-i nev’iyye), respectively. If the quality is dependent on the matter but the matter is not dependent on the quality, then the matter is called the posited (mevzû), and the quality is called an accident (arâz). In this case, the accident is that which exists within the posited; like colors.
If there is neither quality nor matter, but they are composed of both, then it is called a natural body (cism-i tabiî). If the quality is connected to the body through regulation and management, it is called the human soul (nefs-i insânî) or the celestial soul (nefs-i felekiyye). And if it is not even connected to the body through regulation and management, then it is called intellect (akıl), which is known by that name in religious terminology.
Substances are five kinds: one is primeval chaos (heyûlâ), one is corporeal form (sûret-i cismiyye), and one is a natural body (cism-i tabiî). These three are closely related substances. The other two are distinct substances, one being soul (nefs) and the other intellect (akıl). Intellect, if it is not an intermediary between the self-necessary Being and itself, is called either first intellect (akl-ı evvel) or universal intellect (akl-ı küll). If there is no intellect behind the intellect, then it is called the tenth intellect (akl-ı âşir) or active intellect (akl-ı fa‘al). And if there are intellects on both sides of the intellect, then it is called an intermediary intellect (akl-ı mutavassıt). The most noble and refined intellect is universal intellect (akl-ı küll). Following it in order are those intellects closely related to it.
If the soul governs simple bodies, then it is called a celestial soul (nefs-i felekî) or elemental soul (nefs-i unsurî). If the soul governs composite bodies and does not develop or enlarge them, then these bodies are called minerals (madenler), such as gold, silver, red ruby, and stone. And if the soul develops and grows composite bodies but does not give them sensation and movement, then that body is called a plant (nebât); grasses, flowers, trees, and fruits. If the soul provides growth and development along with sensation and movement to a composite body, but does not grant it the power of speech, then it is called a non-articulate animal (hayvan-ı gayr-ı nâtık); domesticated and wild animals, horses, and birds. And if [it] also grants the power of speech, then it is called human being – whose essence is the quintessence of existence and the summary of all created beings.
The fruit of the world tree is the perfecting element of all existents. The soul mentioned above bears a different name in each rank: *nefs-i nebâtî* in plants, *nefs-i tabiî* in inanimate entities, *nefs-i hayawânî* in animals, and *nefs-i insânî* and articulate soul (*nefs-i nâtık*) in humans. And at this stage, the soul is completely dominant and becomes the best of rulers.
A natural body (cism-i tabiî) is a substance whose quantities are determined by its dimensions – that is, by its length, width, and depth – and which can therefore be measured. A body is either simple or composite. A simple body is one whose parts resemble each other in nature. That is, it is an entity that cannot be divided but remains the same in nature and arises from that very nature in a single form. If it were divided, different parts would not arise from its original substance. Its nature is such that everything emanating from it is singular.
If a body is simple, then it is either subtle (ulvî) or gross (süflî). The subtle one is either luminous or non-luminous. Luminous ones are the stars. Non-luminous ones are the celestial spheres and the realm of the subtle (âlem-i ulvî), also called the heavens (felek). Simple, gross bodies are the four elements (anâsır-ı erba’a), which are also called the four foundations (erkân-ı erba’a): fire, air, water, and earth. These four elements and the composite bodies contained within them are called the lower world (âlem-i süflî) and the world of coming into being and dissolution (âlem-i kevn ü fesâd).
A composite body is one whose parts do not resemble each other in nature but differ in appearance and properties, and which has been formed from four basic elements that can be divided. These are minerals, plants, and animals – called the three born (mevâlîd-i selâse), whose fathers are ethereal bodies and whose mothers are elements. Composite bodies are also of two kinds: complete and incomplete.
A complete composite body is one that preserves the form of its composition for a limited time; like the three composite beings (minerals, plants, and animals). Incomplete composite bodies, on the contrary, cannot preserve the shape of their composition; such as smoke, clouds, and fiery meteorites. All simple bodies, if they remain in their own nature, have a spherical form – that is, a round appearance like a ball. Thus, all heavens, stars, and elements are spherical. The intellect, soul, primeval chaos, form, and the five kinds of substances mentioned above have been explained.
Initially, know that the universe is intellect and soul;
Then what is felt is the revolving of seven heavens.
Then fire, air, water, and earth are the foundations;
And mines, plants, animals, and humans are its essence.