If therefore, we assert these things rightly, we must not admit the interpretation of those who are busily occupied in sensible colours, and contacts, and figures, and who assert that the supercelestial place is exempt from these. For these are trifling, and by no means adapted to that place. For even nature, not only that which exists as a whole, but that also which is partial, is exempt from sensible colours, from apparent figures, and from corporeal contact. What therefore is there venerable in this, if it is also present to natures themselves? But it is necessary to extend colours, and figures, and contacts, from on high as far as to the last of things, and to evince that the supercelestial place, is similarly exempt from all these. For soul also and intellect participate of figure; and contact is frequently in incorporeal natures, according to the communion of first with secondary beings, and it is usual to call these communications contacts, and to denominate the touchings of intellectual perceptions adhesions. We should not therefore be carried from things first to things last, nor compare the highest order of intellectuals with the last of beings, above which both soul and nature are established. For in so doing we shall err, and shall not attend to Plato, who exclaims that it is boldness to assert these things concerning it. For where is the boldness, and what the unknown power transcending our conceptions, in contemplating the truth of sensible colours, figures, and contacts. For an hypostasis of this kind is known by physiologists, and not by the sons of theologists. Such therefore is the power possessed by the negations through which Plato celebrates the supercelestial place. CHAPTER XIII.