DE MYSTERIIS.

understanding, which they call the acquired intellect. For the primary notion consists in the agent intellect. Since knowledge comes about through adequation, it follows that we reach the eternal and immobile things through an eternal, immobile, and simple notion. The knowledge by which we know separate substances is of a different species than that by which we know other things. The knowledge of divine things has always been in the soul through a simple intuition or contact. Some think they will attain separate [substances] through a certain mode of opposition, namely: material things are mobile, local, and susceptible to change, etc. Therefore, separate things are immobile, etc. Thus, at least, it is known what they are not; but what they truly are is attained by the adequation of knowledge to that which is naturally within the mind through the intellect. It is acquired, however, in the rational power by a certain study, not so much by the function of comparison and conjecture as by that of separation and purification. There was also a mode of disjunction, namely: gods and divine things are either temporal or eternal. They are not temporal; therefore, the rest [follows]. This mode, too, because of its own mobility, does not correspond to immobile things.

If any composition is found in separate and separable substances, it is not