These philosophers believed the animated universe a substance, spiritual, immortal and invisible, pursuing always that which attracts, which is the source of all movements, and of all Souls which are small particles of it. Now, as Souls are very pure, and infinitely superior to the body, they do not unite immediately, but by means of a subtile body, such as flame, or that subtile and extensive air which the vulgar take for heaven. Afterwards they take a body less subtile, then another a little more impure, and always thus by degrees, until they can unite with the sensible bodies of animals, whence (sic) they descend like into dungeons or sepulchres. The death of the body, they say, is the life of the soul wherein it was buried, and where it exercises but weakly its most beautiful functions. Thus at the death of the body the soul comes out of its prison untrammelled by matter, and reunites with the soul of the universe, from whence it came. Thus, following this thought, all the Souls of animals are of the same nature, and the diversity of their functions comes only from the difference in the bodies that they enter. Aristotle admits further, a universal understanding common to all beings, and which acts in regard to particular intelligences as light does in regard to the eyes; and as light makes objects visible, the universal understanding makes objects intelligible. This philosopher defines the Soul as that which makes us live, feel, think and move, but he does not say what the Being is that is the source and principle of these noble functions, and consequently we must not look to him to dispel the doubt which exists concerning the Nature of the Soul. V. Dicearchus, Asclesiade (? Esculapius), and in some ways Galen, have also believed the soul to be incorporeal, but in another manner, for they have said that it is nothing more than the harmony of all parts of the body, that is to say, that which results in an exact blending and disposition of the humors and spirits. Thus, they say, health is not a part of him who is well, however it be his condition, so that, however, the soul be in the animal, it is not one of its parts, but a mutual accord of all of which it is composed. On which it is remarked that these authors believe the soul to be incorporeal, on a principle quite opposed to their intent, by saying that it is not a body, but only something inseparably attached to a body, that is to say, in good reasoning, that it is quite corporeal, since corporeality is not only that which is a body, but all which is form or accident that cannot be separated from matter. These are the philosophers who have believed the soul incorporeal or immaterial, who, as you see, are not in accord with themselves, and consequently do not merit any belief. Let us now consider those who have avowed it to be a body. VI.