(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.