is presence to the agent, while the other is presence to the recipient. Rather, what is present to the agent is the created things themselves, such as the heavens, the earth, and whatever lies between them.

What subsists in the recipient by way of reception, however, is knowledge of those things—what they call an intellectual form—not the existing things themselves.

No rational person who understands what he is saying would claim that knowledge consists in the very existing things being present within the knower. Every rational person knows that when he knows fire, the sun, and the moon, these realities are not within himself. If someone were nevertheless supposed to have said this, or to have said that what is present within himself is identical in definition and reality to the things existing externally—so that knowing the sun brings into himself a sun equal in definition and reality to the sun in the sky, and knowing fire brings into himself a fire equal in reality to the fire that burns—then this claim is manifestly false.

What might be said, rather, is that an intellectual form arises which corresponds to that reality, as what is in the mind corresponds to what exists externally. This is why they illustrate it by the correspondence between a face and its image in a mirror.

We therefore say: The presence of a cognitive form in the knower is like the presence of a visible image in a mirror, in water, or the like. It is well known that neither the sun and the face themselves, nor anything equal to them in definition and reality, inhere in the mirror or the water. Rather, it is an image representing them. This image is not like the image produced in wax or clay by stamping with a seal and tracing a design. The latter is an imprinted accident inhering in a body that resembles the other body, whereas the image in the mirror is