Consequently, essence differs both in matter and in form; and these two
(entities) depend from a third (intelligible Being), which communicates
itself to them unequally. The anterior Being possesses a better nature
("essence") than any posterior being, not only when the second proceeds
from the first, and the third from the second; but when two things
proceed from one and the same thing, the same (condition of affairs)
may be observed. Thus does the clay (when fashioned by the potter)
become a tile not only according as it participates in the fire more
or less (is more or less thoroughly baked). Besides, matter and form
do not proceed from the same intelligible principle;[372] for the
intelligibles also differ among each other.
DIFFERENCE BETWEEN MATTER AND FORM DUE TO THAT OF INTELLIGIBLE ENTITIES
FROM WHICH THEY DEPEND.
8. Besides, it is not necessary to divide the combination in form and
matter, now that we speak of sense-being, a "being" which has to be
perceived by the senses, rather than by reason. Neither is it necessary
to add of what this being is composed; for the elements which compose
it are not beings, or at least not sense-beings. What has to be done
here is to embrace in a single genus what is common to stone, to earth,
to water, and to the things compounded of them; namely, to plants and
animals so far as they respond to sensation. In this way, we shall
consider both form and matter; for sense-being contains them both. Thus
fire, earth, and their intermediaries are both matter and form; as to
the combinations, they contain several beings united together. What
then is the common characteristic of all these beings, which separates
them from other things? They serve as subjects to other things, and are
not contained in one subject, and do not belong to something else;[373]
in short, all the characteristics we have enumerated above suit
sense-being.