This doctrine raises a great number of objections, especially in that
it attributes to all beings something in common, and thus embraces them
in a single class. Indeed, this "something" of which they speak is
quite incomprehensible; as also is how it could adapt itself equally to
bodies and to incorporeal beings, between which they do not allow for
sufficient distinction to establish a distinction in this "something."
Besides, this something either is, or is not an essence; if it be an
essence, it must be a form; if it be not an essence, there result a
thousand absurdities, among which would be that essence is not an
essence. Let us therefore leave this point, and devote ourselves to the
division into four categories.