d　Quality　were　present。　　　　　Everything　exists　forever；　unfailing；　involved　by　very　existence　in　eternity。　Individuals　have　their　separate　entities；　but　are　at　one　in　the　＇total＇　unity。　The　complex；　so　to　speak；　of　them　all；　thus　combined；　is　Intellect；　and　Intellect；　holding　all　existence　within　itself；　is　a　complete　living　being；　and　the　essential　Idea　of　Living　Being。　In　so　far　as　Intellect　submits　to　contemplation　by　its　derivative；　becoming　an　Intelligible；　it　gives　that　derivative　the　right　also　to　be　called　〃living　being。〃　　　　　22。　We　may　here　adduce　the　pregnant　words　of　Plato：　〃Inasmuch　as　Intellect　perceives　the　variety　and　plurality　of　the　Forms　present　in　the　complete　Living　Being。。。。〃　The　words　apply　equally　to　Soul；　Soul　is　subsequent　to　Intellect；　yet　by　its　very　nature　it　involves　Intellect　in　itself　and　perceives　more　clearly　in　that　prior。　There　is　Intellect　in　our　intellect　also；　which　again　perceives　more　clearly　in　its　prior；　for　while　of　itself　it　merely　perceives；　in　the　prior　it　also　perceives　its　own　perception。　　　　　This　intellect；　then；　to　which　we　ascribe　perception；　though　not　divorced　from　the　prior　in　which　it　originates；　evolves　plurality　out　of　unity　and　has　bound　up　with　it　the　principle　of　Difference：　it　therefore　takes　the　form　of　a　plurality…in…unity。　A　plurality…in…unity；　it　produces　the　many　intellects　by　the　dictate　of　its　very　nature。　　　　　It　is　certainly　no　numerical　unity；　no　individual　thing；　for　whatever　you　find　in　that　sphere　is　a　species；　since　it　is　divorced　from　Matter。　This　may　be　the　import　of　the　difficult　words　of　Plato；　that　Substance　is　broken　up　into　an　infinity　of　parts。　So　long　as　the　division　proceeds　from　genus　to　species；　infinity　is　not　reached；　a　limit　is　set　by　the　species　generated：　the　lowest　species；　however…　that　which　is　not　divided　into　further　species…　may　be　more　accurately　regarded　as　infinite。　And　this　is　the　meaning　of　the　words：　〃to　relegate　them　once　and　for　all　to　infinity　and　there　abandon　them。〃　As　for　particulars；　they　are；　considered　in　themselves；　infinite；　but　come　under　number　by　being　embraced　by　the　＇total＇　unity。　　　　　Now　Soul　has　Intellect　for　its　prior；　is　therefore　circumscribed　by　number　down　to　its　ultimate　extremity；　at　that　point　infinity　is　reached。　The　particular　intellect；　though　all…embracing；　is　a　partial　thing；　and　the　collective　Intellect　and　its　various　manifestations　＇all　the　particular　intellects＇　are　in　actuality　parts　of　that　part。　Soul　too　is　a　part　of　a　part；　though　in　the　sense　of　being　an　Act　＇actuality＇　derived　from　it。　When　the　Act　of　Intellect　is　directed　upon　itself；　the　result　is　the　manifold　＇particular＇　intellects；　when　it　looks　outwards；　Soul　is　produced。　　　　　If　Soul　acts　as　a　genus　or　a　species；　the　various　＇particular＇　souls　must　act　as　species。　Their　activities　＇Acts＇　will　be　twofold：　the　activity　upward　is　Intellect；　that　which　looks　downward　constitutes　the　other　powers　imposed　by　the　particular　Reason…Principle　＇the　Reason…Principle　of　the　being　ensouled＇；　the　lowest　activity　of　Soul　is　in　its　contact　with　Matter　to　which　it　brings　Form。　　　　　This　lower　part　of　Soul　does　not　prevent　the　rest　from　being　entirely　in　the　higher　sphere：　indeed　what　we　call　the　lower　part　is　but　an　image　of　Soul：　not　that　it　is　cut　off　from　Soul；　it　is　like　the　reflection　in　the　mirror；　depending　upon　the　original　which　stands　outside　of　it。　　　　　But　we　must　keep　in　mind　what　this　〃outside〃　means。　Up　to　the　production　of　the　image；　the　Intellectual　realm　is　wholly　and　exclusively　composed　of　Intellectual　Beings：　in　the　same　way　the　Sensible　world；　representing　that　in　so　far　as　it　is　able　to　retain　the　likeness　of　a　living　being；　is　itself　a　living　being：　the　relation　is　like　that　of　a　portrait　or　reflection　to　the　original　which　is　regarded　as　prior　to　the　water　or　the　painting　reproducing　it。　　　　　The　representation；　notice；　in　the　portrait　or　on　the　water　is　not　of　the　dual　being；　but　of　the　one　element　＇Matter＇　as　formed　by　the　other　＇Soul＇。　Similarly；　this　likeness　of　the　Intellectual　realm　carries　images；　not　of　the　creative　element；　but　of　the　entities　contained　in　that　creator；　including　Man　with　every　other　living　being：　creator　and　created　are　alike　living　beings；　though　of　a　different　life；　and　both　coexist　in　the　Intellectual　realm。　　　　　　　　　　　　　　　　　　　　　　　　　THIRD　TRACTATE。
  ON　THE　KINDS　OF　BEING　（3）。
  1。　We　have　now　explained　our　conception　of　Reality　＇True　Being＇　and　considered　how　far　it　agrees　with　the　teaching　of　Plato。　We　have　still　to　investigate　the　opposed　principle　＇the　principle　of　Becoming＇。　　　　　There　is　the　possibility　that　the　genera　posited　for　the　Intellectual　sphere　will　suffice　for　the　lower　also；　possibly　with　these　genera　others　will　be　required；　again；　the　two　series　may　differ　entirely；　or　perhaps　some　of　the　sensible　genera　will　be　identical　with　their　intellectual　prototypes；　and　others　different…　〃identical；〃　however；　being　understood　to　mean　only　analogous　and　in　possession　of　a　common　name；　as　our　results　will　make　dear。　　　　　We　must　begin　on　these　lines：　　　　　The　subject　of　our　discussion　is　the　Sensible　realm：　Sensible　Existence　is　entirely　embraced　by　what　we　know　as　the　Universe：　our　duty；　then；　would　seem　to　be　clear　enough…　to　take　this　Universe　and　analyse　its　nature；　classifying　its　constituent　parts　and　arranging　them　by　species。　Suppose　that　we　were　making　a　division　of　speech：　we　should　reduce　its　infinity　to　finite　terms；　and　from　the　identity　appearing　in　many　instances　evolve　a　unity；　then　another　and　another；　until　we　arrived　at　some　definite　number；　each　such　unit　we　should　call　a　species　if　imposed　upon　individuals；　a　genus　if　imposed　upon　species。　Thus；　every　species　of　speech…　and　similarly　all　phenomena…　might　be　referred　to　a　unity；　speech…　or　element…　might　be　predicated　of　them　all。　　　　　This　procedure　however　is　as　we　have　already　shown；　impossible　in　dealing　with　the　subject　of　our　present　enquiry。　New　genera　must　be　sought　for　this　Universe…genera　distinct　from　those　of　the　Intellectual；　inasmuch　as　this　realm　is　different　from　that；　analogous　indeed　but　never　identical；　a　mere　image　of　the　higher。　True；　it　involves　the　parallel　existence　of　Body　and　Soul；　for　the　Universe　is　a　living　form：　essentially　however　Soul　is　of　the　Intellectual　and　does　not　enter　into　the　structure　of　what　is　called　Sensible　Being。　　　　　Remembering　this　fact；　we　must…　however　great　the　difficulty…　exclude　Soul　from　the　present　investigation；　just　as　in　a　census　of　citizens；　taken　in　the　interests　of　commerce　and　taxation；　we　should　ignore　the　alien　population。　As　for　the　experiences　to　which　Soul　is　indirectly　subject　in　its　conjunction　with　Body　and　by　reason　of　Body's　presence；　their　classification　must　be　attempted　at　a　later　stage；　when　we　enquire　into　the　details　of　Sensible　Existence。　　　　　2。　Our　first　observations　must　be　directed　to　what　passes　in　the　Sensible　realm　for　Substance。　It　is；　we　shall　agree；　only　by　analogy　that　the　nature　manifested　in　bodies　is　designated　as　Substance；　and　by　no　means　because　such　terms　as　Substance　or　Being　tally　with　the　notion　of　bodies　in　flux；　the　proper　term　would　be　Becoming。　　　　　But　Becoming　is　not　a　uniform　nature；　bodies　comprise　under　the　single　head　simples　and　composites；　together　with　accidentals　or　consequents；　these　last　themselves　capable　of　separate　classification。　　　　　Alternatively；　Becoming　may　be　divided　into　Matter　and　the　Form　imposed　upon　Matter。　These　may　be　regarded　each　as　a　separate　genus；　or　else　both　may　be　brought　under　a　single　category　and　receive　alike　the　name　of　Substance。　　　　　But　what；　we　may　ask；　have　Matter　and　Form　in　common？　In　what　sense　can　Matter　be　conceived　as　a　genus；　and　what　will　be　its　species？　What　is　the　differentia　of　Matter？　In　which　genus；　Matter　or　Form；　are　we　to　rank　the　composite　of　both？　It　may　be　this　very　composite　which　constitutes　the　Substance　manifested　in　bodies；　neither　of　the　components　by　itself　answering　to　the　conception　of　Body：　how；　then；　can　we　rank　them　in　one　and　the　same　genus　as　the　composite？　How　can　the　elements　of　a　thing　be　brought　within　the　same　genus　as　the　thing　itself？　Yet　if　we　begin　with　bodies；　our　first…principles　will　be　compounds。　　　　　Why　not　resort　to　analogy？　Admitted　that　the　classification　of　the　Sensible　cannot　proceed　along　the　identical　lines　marked　out　for　the　Intellectual：　is　there　any　reason　why　we　should　not　for　Intellectual…Being　substitute　Matter；　and　for　Intellectual　Motion　substitute　Sensible　Form；　which　is　in　a　sense　the　life　and　consummation　of　Matter？　The　inertia　of　Matter　would　correspond　with　Stability；　while　the　Identity　and　Difference　of　the　Intellectual　would　find　their　counterparts　in　the　similarity　and　diversity　which　obtain　in　the　Sensible　realm。　　　　　But；　in　the　first　place；　Matter　does　not　possess　or　acquire　Form　as　its　life　or　its　Act；　Form　enters　it　from　without；　and　remains　foreign　to　its　nature。　Secondly；　Form　in　the　Intellectual　is　an　Act　and　a　motion；　in　the　Sensible　Motion　is　different　from　Form　and　accidental　to　it：　Form　in　relation　to　Matter　approximates　rather　to　Stability　than　to　Motion；　for　by　determining　Matter's　indetermination　it　confers　upon　it　a　sort　of　repose。　　　　　In　the　higher　realm　Identity　and　Difference