UT
you will perhaps seek to know the cause of this error of judgment; for
it is to this point that the train of our discussion tends. Again,
then, we shall be justified in expecting to find some starting-point
which will throw light on this inquiry also. An argument such as the
following we have received by tradition from the Fathers; and this
argument is no mere mythical narrative, but one that naturally invites
our credence. Of all existing things there is a twofold manner of
apprehension, the consideration of them being divided between what
appertains to intellect and what appertains to the senses; and besides
these there is nothing to be detected in the nature of existing
things, as extending beyond this division. Now these two worlds have
been separated from each other by a wide interval, so that the
sensible is not included in those qualities which mark the
intellectual, nor this last in those qualities which distinguish the
sensible, but each receives its formal character from qualities
opposite to those of the other.