by the subject, thus again we find that some qualities and forms are
susceptible of more or less, and some not. Now Simplicius assigns the
cause of this diversity to the fact that substance in itself cannot
be susceptible of more or less, because it is _per se_ being. And
therefore every form which is participated substantially by its
subject, cannot vary in intensity and remission: wherefore in the
genus of substance nothing is said to be more or less. And because
quantity is nigh to substance, and because shape follows on quantity,
therefore is it that neither in these can there be such a thing as
more or less. Whence the Philosopher says (Phys. vii, text. 15) that
when a thing receives form and shape, it is not said to be altered,
but to be made. But other qualities which are further removed from
quantity, and are connected with passions and actions, are
susceptible of more or less, in respect of their participation by the
subject.

Now it is possible to explain yet further the reason of this
diversity. For, as we have said, that from which a thing receives its
species must remain indivisibly fixed and constant in something
indivisible. Wherefore in two ways it may happen that a form cannot
be participated more or less. First because the participator has its
species in respect of that form. And for this reason no substantial
form is participated more or less. Wherefore the Philosopher says
(Metaph. viii, text. 10) that, "as a number cannot be more or less,
so neither can that which is in the species of substance," that is,
in respect of its participation of the specific form: "but in so far
as substance may be with matter," i.e. in respect of material
dispositions, "more or less are found in substance."

Secondly this may happen from the fact that the form is essentially
indivisible: wherefore if anything participate that form, it must
needs participate it in respect of its indivisibility. For this
reason we do not speak of the species of number as varying in respect
of more or less; because each species thereof is constituted by an
indivisible unity. The same is to be said of the species of
continuous quantity, which are denominated from numbers, as
two-cubits-long, three-cubits-long, and of relations of quantity, as
double and treble, and of figures of quantity, as triangle and
tetragon.

This same explanation is given by Aristotle in the _Predicaments_
(Categor. vi), where in explaining why figures are not s