5. Similar reasoning suggests to us, if indeed we can any way understand the matter, that these things [i.e. love and knowledge] exist in the soul, and that, being as it were involved in it, they are so evolved from it as to be perceived and reckoned up substantially, or, so to say, essentially. Not as though in a subject; as color, or shape, or any other quality or quantity, are in the body. For anything of this [material] kind does not go beyond the subject in which it is; for the color or shape of this particular body cannot be also those of another body. But the mind can also love something besides itself, with that love with which it loves itself. And further, the mind does not know itself only, but also many other things. Wherefore love and knowledge are not contained in the mind as in a subject, but these also exist substantially, as the mind itself does; because, even if they are mutually predicated relatively, yet they exist each severally in their own substance. Nor are they so mutually predicated relatively as color and the colored subject are; so that color is in the colored subject, but has not any proper substance in itself, since colored body is a substance, but color is in a substance; but as two friends are also two men, which are substances, while they are said to be men not relatively, but friends relatively.