not soul _or_ body, separately; therefore he is not his own
essence. That on the other hand which does not consist of This and That,
but is only This, is really its own essence, and is altogether beautiful
and stable because it is not grounded in anything. Wherefore that is
truly One in which is no number, in which nothing is present except its
own essence. Nor can it become the substrate of anything, for it is pure
Form, and pure Forms cannot be substrates.[16] For if humanity, like
other forms, is a substrate for accidents, it does not receive accidents
through the fact that it exists, but through the fact that matter is
subjected to it. Humanity appears indeed to appropriate the accident
which in reality belongs to the matter underlying the conception
Humanity. But Form which is without matter cannot be a substrate, and
cannot have its essence in matter, else it would not be form but a
reflexion. For from those forms which are outside matter come the forms
which are in matter and produce bodies. We misname the entities that
reside in bodies when we call them forms; they are mere images; they
only resemble those forms which are not incorporate in matter. In Him,
then, is no difference, no plurality arising out of difference, no
multiplicity arising out of accidents, and accordingly no number.


[12] By Cicero (_Tusc_. v. 7. 19).

[13] Cf. the similar division of philosophy in _Isag. Porph_. ed. Brandt,
pp. 7 ff.

[14] _Sb_. though they may be separated in thought.

[15] [Greek: Apoios hulae] = [Greek: to amorphon, to aeides] of
Aristotle. Cf. [Greek: oute gar hulae to eidos (hae men apoios, to de