The intelligible, therefore, is not imprisoned within the body; it spreads in all the body's parts, it penetrates them, it goes through them, and could not be enclosed in any place; for by virtue of its nature, it resides in the intelligible world; it has no locality other than itself, or than an intelligible situated still higher. Thus the soul is within herself when she reasons, and in intelligence when she yields herself to contemplation. When it is asserted that the soul is in the body, it is not meant that the soul is in it as in a locality; it is only meant that the soul is in a habitual relation with the body; and that the soul is present there, as we say that God is in us. For we think that the soul is united to the body, not in a corporeal and local manner, but by the soul's habitual relations, her inclination and disposition, as a lover is attached to his beloved. Besides, as the affection of the soul has neither extension, nor weight, nor parts, she could not be circumscribed by local limitations. Within what place could that which has no parts be contained? For place and corporeal extension are inseparable; the place is limited space in which the container contains the contained. But if we were to say, "My soul is then in Alexandria, in Rome, and everywhere else;" we would be still speaking of space carelessly, since being in Alexandria, or in general, being somewhere, is being in a place; now the soul is absolutely in no place; she can only be in some relation with some place, since it has been demonstrated that she could not be contained within a place. If then an intelligible entity "be in relation with a place, or with something located in a place, we say, in a figurative manner, that this intelligible entity is in this place, because it tends thither by its activity; and we take the location for the inclination or for the activity which leads it thither. If we were to say, That is where the soul acts, we would be saying, "The soul is there." B. NOTICE OF AMMONIUS BY HIEROCLES.[371] Then shone the wisdom of Ammonius, who is famous under the name of "Inspired by the Divinity." It was he, in fact, who, purifying the opinions of the ancient philosophers, and dissipating the fancies woven here and there, established harmony between the teaching of Plato, and that of Aristotle, in that which was most essential and fundamental.... It was Ammonius of Alexandria, the "Inspired by the Divinity," who, devoting himself enthusiastically to the truth in philosophy, and rising above the popular notions that made of philosophy an object of scorn, clearly understood the doctrine of Plato and of Aristotle, gathered them into a single ideal, and thus peacefully handed philosophy down to his disciples Plotinos, the (pagan) Origen, and their successors. PLOTINIC STUDIES IN SOURCES, DEVELOPMENT AND INFLUENCE. I. DEVELOPMENT IN THE TEACHINGS OF PLOTINOS.