  On the other hand, if God did not have access to the multiplicity of all that is distinct from His essence, He would not know anything. So, according to Henry, divine knowledge has a primary object, which is divine essence itself, absolutely simple and indivisible, and a secondary object, which is in some way “other” than divine knowledge. To avoid any excessively brusque passage, the knowledge of this secondary object is then subdivided into two distinct moments: in the first, every creatural essence is coincident with divine essence itself, and expresses a simple respectus imitabilitatis with it; in the second, every such essence is taken as distinct, endowed with a specific modus of being — esse essentiae — which nevertheless always derives from a relation of formal participation in the divine essence. In Henry's lexicon, these two moments indicate respectively the exemplar, which is the divine idea, and the exemplatum (also called ideatum), which is an essence fully constituted in its quidditative content and so able to be placed in act.