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PLOTINUS

Principles, with Sensible Substance? But we do not even identify the Principles (much less Soul) with body; we merely include them in Sensible Quality on the ground that they are connected with body and are activities of body. The constituents of Sensible Substance have already been specified; we have no intention whatever of adding to them Substance bodiless.

As for Qualities, we hold that they are invariably bodiless, being affections arising within Soul; but, like the Reason-Principles of the individual soul, they are associated with Soul in its apostasy, and are accordingly counted among the things of the lower realm: such affections, torn between two worlds by their objects and their abode, we have assigned to Quality, which is indeed not bodily but manifested in body.

But we refrain from assigning Soul to Sensible Substance, on the ground that we have already referred to Quality (which is Sensible) those affections of Soul which are related to body. On the contrary, Soul, conceived apart from affection and Reason-Principle, we have restored to its origin, leaving in the lower realm no substance which is in any sense Intellectual.

17.

This procedure, if approved, will entail a distinction between psychic and bodily qualities, the latter belonging specifically to body.

If we decide to refer all souls to the higher, we are still at liberty to perform for Sensible qualities a division founded upon the senses themselves—the eyes, the ears, touch, taste, smell; and if we are to look for further differences, colours may be subdivided according to varieties of vision, sounds according to varieties of hearing, and so with the other senses: sounds may also be classified qualitatively as sweet, harsh, soft.

Here a difficulty may be raised: we divide the varieties of Substance and their functions and activities, fair or foul or indeed of any kind whatsoever, on the basis of Quality, Quantity rarely, if ever, entering into the differences which produce species; Quantity, again, we divide

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