 Henry’s version of the illuminationist doctrine was already influenced by Aristotelian thought (Marrone 1985: 145; 2011: 24), which in this context took the form of a desire to attribute as much as possible to the power of the human mind. But Henry was reluctant to attribute all we know to our unaided powers. In particular, he made a distinction between knowing what is true (id quod verum est) about an object and knowing its truth (eius veritatem). The first is a very basic level of knowledge, existing even in non-human animals. It does grasp its object as a something distinct from the knower, but fails to grasp its essential characteristics. Such knowledge is not sufficient for science, which requires a grasp of what the object truly is (quid sit in rei veritate) (Henry of Ghent Summa 1.2). The latter kind of knowledge requires access to the exemplar of the object in the divine mind, something only God can give.