Moreover it is well-known that the generic (universal) form, concerning which it is held that it is divisible only into genera and differentia, if there be nevertheless some of these two that is not divisible into genera and differentia, then _this some_ will be in itself utterly indivisible in every sense and respect; and consequently what is compounded, of these two of that _some_, will also be indivisible, seeing that it is well-known, for example, that _man_ cannot be conceived except along with the two conceptions _living_ and _rational_ (_speaking_). In short, it is not possible to conceive a generic universal form that has genus and differens save by conceiving them all together. Therefore, the form which we have described as having taken up its abode in the body has not taken up its abode therein, which is a contradiction, and therefore the diametrically contrary to it is true, namely our assertion that a generic (universal) mental form does not abide in any corporeal body whatsoever; and consequently the essence in which a generic mental form abides is a spiritual essence, not qualified with the qualities of bodies, which is what we call the Rational Speaking Soul. And this is what we set out to show. SUB-SECTION B:--A second of the proofs, which corroborate this claim and confirm (correct) it, is what I am now going to set forth. I say then that body of and through itself does not effect conception of mentally-grasped things, since all bodies have in common that they are body, and differ amongst each other in capacity for conceiving mentally-grasped things. Wherefore living (animal) bodies are qualified to conceive mentally-grasped things only by and through certain powers that are put within them. And if these powers conceive by and through themselves, without the cooperation of the body, it follows that they are in themselves fit and apt to be an abode for mental forms. And what is thus qualified is itself an essence; consequently if such conception is occurring, they, namely these powers, are essences. Now, it is clear that this power conceives mentally-grasped things by and through itself only, and not at all through cooperation of body; for, we contend, concerning whatsoever perceives any thing through cooperation of body, that the oftener wearying perceptibles are repeated upon it the more do they tend towards ruining and spoiling it and producing dullness and exhaustion in it, it being nothing but a frail instrument and organ whose strength has been reduced, owing to the over-tasking imposed upon it on the power’s employing it; and for this cause the seeing power, for example, gets weaker the oftener it persists in looking at the sun’s shape. So too the hearing power, if loud sounds reach it repeatedly.