On the other hand, there exists another kind of essence ("being"),
whose nature differs from the preceding (entirely divisible beings),
which admits of no division, and is neither divided nor divisible.
This has no extension, not even in thought. It does not need to be
in any place, and is not either partially or wholly contained in any
other being. If we dare say so, it hovers simultaneously over all
beings, not that it needs to be built up on them,[353] but because
it is indispensable to the existence of all. It is ever identical
with itself, and is the common support of all that is below it. It is
as in the circle, where the centre, remaining immovable in itself,
nevertheless is the origin of all the radii originating there, and
drawing their existence thence. The radii by thus participating in
the existence of the centre, the radii's principle, depend on what is
indivisible, remaining attached thereto, though separating in every
direction.[354]
BETWEEN THEM IS AN INDIVISIBLE ESSENCE WHICH BECOMES DIVISIBLE WITHIN
BODIES.
Now between entirely indivisible ("Being") which occupies the first
rank amidst intelligible beings, and the (essence) which is entirely
divisible in its sense-objects, there is, above the sense-world,
near it, and within it, a "being" of another nature, which is not,
like bodies, completely divisible, but which, nevertheless, becomes
divisible within bodies. Consequently, when you separate bodies, the
form within them also divides, but in such a way that it remains entire
in each part. This identical (essence), thus becoming manifold, has
parts that are completely separated from each other; for it then is a
divisible form, such as colors, and all the qualities, like any form
which can simultaneously remain entire in several things entirely
separate, at a distance, and foreign to each other because of the
different ways in which they are affected. We must therefore admit that
this form (that resides in bodies) is also divisible.