Note 27 — SECTION II.[22]

Syrianus, in his excellent Commentary on Aristotle’s Metaphysics, (which does not so much explain Aristotle, as defend the doctrine of ideas, according to Plato, from the apparent if not real opposition of Aristotle to their existence), informs us that it is the business of wisdom, properly so called, to consider immaterial forms or essences, and their essential accidents. By the method of resolution receiving the principles of being; by a divisive and and definitive method, considering the essences of all things; but by a demonstrative process, concluding concerning the essential properties which substances contain. Hence (says he) because intelligible essences are of the most simple nature, they are neither capable of definition nor demonstration, but are perceived by a simple vision and energy of intellect alone. But middle essences, which are demonstrable, exist according to their inherent properties: since, in the most simple beings, nothing is inherent besides their being. On which account we cannot say that this is their essence, and that something else; and hence they are better than definition and demonstration. But in universal reasons, considered by themselves, and adorning a sensible nature, essential accidents supervene; and hence demonstration is conversant with these. But in material species, individuals, and sensibles, such things as are properly accidents are perceived by the imagination, and are present and absent without the corruption of their subjects. And these again being worse than demonstrable accidents, are apprehended by signs, not indeed by a wise man, considered as wise, but perhaps by physicians, natural philosophers, and all of this kind.