Let us then consider body, (that is, a triply extended substance,) endued with quality; for this is the first thing effable by us, and is, sensible. Is this then the principle of things? But it is two things, body, and quality which is in body as a subject. Which of these therefore is by nature prior? For both are indigent of their proper parts; and that also which is in a subject is indigent of the subject. Shall we say then that body itself is the principle of the first essence? But this is impossible. For, in the first place, the principle will not receive any thing from that which is posterior to itself. But body, we say is the recipient of quality. Hence quality, and a subsistence in conjunction with it, are not derived from body, since quality is present with body as something different. And, in the second place, body is every way, divisible; its several parts are indigent of each other, and the whole is indigent of all the parts. As it is indigent, therefore, and receives its completion from things which are indigent, it will not be entirely unindigent. Further still, if it is not one but united, it will require, as Plato says, the connecting one. It is likewise something common and formless, being as it were a certain matter. It requires, therefore, ornament and the possession of form, that it may not be merely body, but a body with a certain particular quality; as for instance, a fiery, or earthly, body, and, in short, body adorned and invested with a particular quality. Hence the things which accede to it, finish and adorn it. Is then that which accedes the principle? But this is impossible. For it does not abide in itself, nor does it subsist alone, but is in a subject of which also it is indigent. If, however, some one should assert that body is not a subject, but one of the elements in each, as for instance, animal in horses and man, thus also each will be indigent of the other, viz. this subject, and that which is in the subject; or rather the common element, animal, and the peculiarities, as the rational and irrational, will be indigent. For elements are always, indigent of each other, and that which is composed from elements is indigent of the elements. In short, this sensible nature, and which is so manifest to us, is neither body, for this does not of itself move the senses, nor quality; for this does not possess an interval commensurate with sense. Hence, that which is the object of sight, is neither body nor color; but colored body, or color corporalized, is that which is motive of the sight. And universally, that which its sensible, which is body with a particular quality, is motive of sense. From hence it is evident that the thing which excites the sense is something incorporeal. For if it was body, it would not yet be the object of sense. Body therefore requires that which is incorporeal, and that which is incorporeal, body. For an incorporeal nature, is not of itself sensible.