it, to feel passions that are its consequence, can refer only to the composite of soul and body. Nothing similar could happen to the soul; for she is not something compounded out of life and lifelessness; she is life itself, because her "being" or nature is simple, and is automatic. THIRD ENNEAD, BOOK EIGHT. Of Nature, Contemplation, and of the One. OF THOUGHT. 12. (1) Thought is not the same everywhere; it differs according to the nature of every "being." In intelligence, it is intellectual; in the soul it is rational; in the plant it is seminal; last, it is superior to intelligence and existence in the principle that surpasses all these. OF LIFE. 13. (7) The word "body" is not the only one that may be taken in different senses; such is also the case with "life." There is a difference between the life of the plant, of the animal, of the soul, of intelligence, and of super-intelligence. Indeed, intelligible entities are alive though the things that proceed therefrom do not possess a life similar to theirs. OF THE ONE. 14. (8) By (using one's) intelligence one may say many things about the super-intellectual (principle). But it can be much better viewed by an absence of thought, than by thought. This is very much the same case as that of sleep, of which one can speak, up to a certain point, during the condition of wakefulness; but of which no knowledge of perception can be acquired except by sleeping. Indeed, like is known only by like; the condition of all knowledge is for the subject to be assimilated to the subject.[330] FOURTH ENNEAD, BOOK TWO. Of the Nature of the Soul. 15. (1) Every body is in a place; the incorporeal in itself is not in a place, any more than the things which have the same nature as it. 16. (1) The incorporeal in itself, by the mere fact of its being superior to every body and to every place, is present everywhere without occupying extension, in an indivisible manner. 17. (1) The incorporeal in itself, not being present to the body in a local manner, is present to the body whenever it pleases, that is, by inclining towards it so far as it is within its nature to do so. Not being present to the body in a local manner, it is present to the body by its disposition. 18. (1) The incorporeal in itself does not become present to the body in "being" nor in hypostatic form of existence. It does not mingle with the body. Nevertheless, by its inclination to the body, it begets and communicates to it a potentiality capable of uniting with the body. Indeed the inclination of the incorporeal constitutes a second nature (the irrational soul), which unites with the body. 19. (1) The soul has a nature intermediary between the "being" that is indivisible, and the "being" that is divisible by its union with the bodies. Intelligence is a "being" absolutely indivisible; the bodies alone are divisible; but the qualities and the forms engaged in matter are divisible by their union with the bodies.