Marsilio Ficino’s Platonic Theology, Volume I

16For knowledge of every thing is desirable as some good, and no good is lacking from God. Add that a higher power must know whatever a lower power knows, and something beyond it, as appears in our own souls. What each of the five senses receives separately, imagination discerns collectively, together with something higher. What imagination sees in many images, intellect sees in one; it also sees individual things more clearly than imagination does, and sees besides the universal principles of things, which imagination does not know. Thus by one power God knows whatever we know by three powers: sense, imagination, and intellect.

17He therefore beholds both universals and individual things. He who sees the origin of being and comprehends the whole nature of being itself beholds, I say, every mode of being. If this is so, he surely beholds individual things, which are distinguished from one another by their various modes of being. Hence Orpheus.

18καὶ Διὸς ὄμμα τέλειον, ἐπεὶ γ’ ὅσα γίγνεται ἡμῖν μοῖρά τε, καὶ Διὸς οἶδε νόος διὰ παντὸς ἅπαντα; that is, “the perfect eye of Jove.”

19For whatever comes to pass among us, fate and the mind of Jove survey all things throughout the universe.

20Let no one, then, give credence to Epicurus and Averroes when they say that knowledge of the basest things is unworthy of divine majesty. For God beholds things not in themselves but in himself, not through images of them but through his own essence. He is not distracted among a multiplicity, but sees all things as one. He never labors, because he does not seek but possesses. Nor does he turn aside from weightier things in order to consider lesser ones.