Since the idea of fire, for instance, is not in matter, let us imagine
matter serving as subject for the elements. The idea of fire, without
itself descending into matter, will give the form of the fire to the
whole fiery matter, while the fire, first mingled with matter will
constitute a multiple mass. The same conception may be applied to the
other elements. If then the intelligible fire appear in everything as
producing therein an image of itself, it does not produce this image
in matter as if it had separated itself therefrom locally, as would
have occurred in the irradiation of a visible object; otherwise it
would be somewhere, and it would fall under the senses. Since the
universal Fire is multiple, we must conclude that, while its idea
remains in itself outside of all place, it itself has begotten the
localities; otherwise we would have to think that, having become
multiple (by its parts), it would extend, by withdrawing from itself,
to become multiple in this manner, and to participate several times
in the same principle. Now, being indivisible, the idea has not given
a part of its being to matter; nevertheless, in spite of its unity,
it has communicated a form to what was not contained in its unity; it
granted its presence to the universe without fashioning this by one
of its parts, and that by some other part. It was as an entire whole
that it fashioned the whole and the individuals. It would indeed be
ridiculous to suppose that there was a multitude of the ideas of fire,
so that each fire might be formed by its own particular idea; if that
were the case, the ideas would be innumerable. Further, how would we
divide the things that have been generated by the Fire, since it is
single, and continuous? If we augment the material fire by adding to it
another fire, it is evidently the same idea which will produce in this
portion of matter the same things as in the remainder; for it could not
be another idea.