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. It is, however, different from body, because these two possess
prerogatives different from each other, and neither of these subsists
prior to the other; but being elements of one sensible thing, they are
present with each other; the one imparting interval to that which is void
of interval, but the other introducing to that which is formless,
sensible variety invested with form. In the third place, neither are both
these together the principles; since they are not unindigent. For they
stand in need of their proper elements, and of that which conducts them
to the generation of one form. For body cannot effect this, since it is
of itself impotent; nor quality, since it is not able to subsist separate
from the body in which it is, or together with which it has its being.
The composite therefore either produces itself, which is impossible, for
it does not converge to itself, but the whole of it is multifariously
dispersed, or it is not produced by itself, and there is some other
principle prior to it.

Let it then be supposed to be that which is called nature, bei