VARIETY MAY DEPEND ON THE LATENCY OF PART OF SEMINAL REASONS.
(Third objection): What then is the cause of the difference of the individuals conceived in some other place (than the womb, as in the mouth), (as Aristotle[335] and Sextus Empiricus[336] asked)? Would it arise from matter being penetrated by the ("seminal) reason" in differing degrees? In this case, all the individuals, except one, would be beings against nature (which, of course, is absurd). The varieties of the individuals are a principle of beauty; consequently, form cannot be one of them; ugliness alone should be attributed to the predominance of matter. In the intelligible world, the ("seminal) reasons" are perfect, and they are not given any less entirely for being hidden.