although they are distinct in the sensitive
cognition, or ocular vision, at the same time are united together in the
rational or intellectual cognition.

MIN. It seems to me that I have heard and read that in every vision, the
means, or the intermediary is required between the power and the object.
Because as by means of the light diffused in the air and the figure of
the thing, which in a certain way proceeds from that which is seen, to
that which sees, the act of seeing is put into effect, so in the
intellectual region, where shines the sun of the intellect, acting
between the intelligible species formed as proceeding from the object,
our intellect comes to comprehend something of the divinity, or
something inferior to it. Because, as our eye, when we see, does not
receive the light of the fire and of gold, in substance, but in
similitude; so the intellect, in whatever state it is found, does not
receive the divinity substantially, so that there should be
substantially as many gods as there are intelligences, but in
similitude; therefore they are not formally gods, but denominatively
divine, the divinity and Divine beauty being one, exalted above all
things.

SEV. You say well; but for all your well saying, there is no need for me
to retract, because I have never said the contrary. But I must declare
and explain. Therefore, first I maintain that the immediate vision, so
called and understood by us, does not do away with that sort of medium
which is the intelligible species, nor that which is the light; but that
which is equal to the thickness and density of the crystalline or opaque
intermediate body; as happens to him who sees by means of the waters
more or less turbid, or air foggy and cloudy, who would believe he was
looking as without a medium when it was conceded to him to look through
the pure air, light and clear. All which you have explained where it
says:

"When will the bright spark of the visual ray
Darting, spring through each veiling obstacle."

But let us return. The sixth, represented in the following, is caused
only by the imbecility and unreality of the body, which is in continual
motion, mutation, and change, the operations of which must follow the
condition of its faculty, the which is a result of the condition of its
nature and being. How can immobility, reality, entity, truth be
contained in that which is ever different, and always makes and is made,
other and otherwise? What truth, w