The distinction of past and future suits its action. When passing from one object to another, the soul changes thoughts; not indeed that the former perish, or that the latter suddenly issue from some other source; but the former, while seeming to have disappeared, remain in the soul; and the latter, while seeming to come from somewhere else, do not really do so, but are born from within the soul, which moves only from one object to another, and which successively directs her gaze from one to another part of what she possesses. She resembles a spring which, instead of flowing outside, flows back into itself in a circle. It is this (circular) movement of the soul that constitutes time, just as the permanence of intelligence in itself constitutes (aeonial) eternity. Intelligence is not separated from eternity, any more than the soul is from time. Intelligence and eternity form but a single hypostatic form of existence. That which moves simulates eternity by the indefinite perpetuity of its movement, and that which remains immovable, simulates time by seeming to multiply its continual present, in the measure that time passes. That is why some have believed that time manifested in rest as well as in movement, and that eternity was no more than the infinity of time. To each of these two (different things) the attributes of the other were mistakenly attributed. The reason of this is that anything that ever persists in an identical movement gives a good illustration of eternity by the continuousness of its movement; while that which persists in an identical actualization represents time by the permanence of its actualization. Besides, in sense-objects, duration differs according to each of them. There is a difference between the duration of the course of the sun, and that of the moon, as well as that of Venus, and so on. There is a difference between the solar year, and the year of each of these stars. Different, further, is the year that embraces all the other years, and which conforms to the movement of the soul, according to which the stars regulate their movements. As the movement of the soul differs from the movement of the stars, so also does its time differ from that of the stars; for the divisions of this latter kind of time correspond to the spaces travelled by each star, and by its successive passages in different places. INTELLIGENCE IS MANIFOLD. 33. (10-12) Intelligence is not the principle of all things; for it is manifold. Now the manifold presupposes the One. Evidently, it is intelligence that is manifold; the intelligibles that it thinks do not form unity, but manifoldness, and they are identical therewith. Therefore, since intelligence and the intelligible entities are identical, and as the intelligible entities form a manifoldness, intelligence itself is manifold.