  Bonaventure traces out how intellectual creatures and intelligible objects reflect the divine Source. If we begin with something as immediate and basic as simple apprehension on the part of the human intellect, we find that an object of simple apprehension (such as the natural kind “dog”) is susceptible of definition. Yet every definition requires a genus and a differentia. Through the generic term we are led to a further object of simple apprehension, usually itself susceptible of definition. If the genus is definable, we may state its definition, but we shall eventually find ourselves through continuing the process of definition arriving similarly at one of the supreme general or Aristotelian categories; if the genus is not definable, then we have arrived at one of the Aristotelian categories. Once we arrive at a category, we confront an item not susceptible of further definition, though it admits of description. If the categorical item is an accident, it satisfies the description of an accident as ‘being through another;’ if we are dealing with substance, then the item we are considering satisfies the description of substance as ‘being in itself’.