Daniel warns his readers at the start not to scorn the simple language and lucid style in which the doctrines of the Arabs are set forth, or to mistake the laborious circumlocutions and ambiguous obscurities of contemporary Latins for signs of profound learning. Nor should anyone be alarmed because he presents the opinions of Gentile philosophers instead of church fathers in treating of the creation of the world. They may not have been Christians, but where their opinions seem sound, Daniel believes in taking spoils of learning even from pagans and infidels, as God instructed the Hebrews to do in the case of the golden and silver vessels of the Egyptians. Thus he borrows the theory of a triple universe from an Arabic work. The first universe exists only in the divine mind and is neither visible nor corporeal, but is eternal. The second universe is in work and is visible, corporeal, and in that state not eternal. It was created simultaneously with time. The third universe is imitative. It is the microcosm and was formed in time and is visible and corporeal, but is in part eternal.[497] In a later passage[498] Daniel again defends his use of Arabian authorities, contending that it is only just that one who is already informed concerning the opinions about things supercelestial of the philosophers in use among the Latins should also not disdain to listen attentively to the views of the Arabs which cannot be impugned. It may be perilous to imitate them in some respects, but one should be informed even on such points in order to be able to refute and avoid the errors to which they lead. [Sidenote: A moderate treatment of moot points between science and religion.] In general plan, tone, and content, as well as in the title, _Philosophia_, Daniel’s treatise roughly resembles that of William of Conches. As Daniel says in his preface, the first part deals with the inferior portion of the universe, and the second part with the superior part. The work proper opens with a discussion of the creation, in which Daniel expresses some rather original ideas, although he treats of such time-worn topics as God’s creation of the angels, of the universe, and of man in His own image, and then of man’s fall through concupiscence, virtue and vice, and like matters. Later he argues against those who hold that the world is eternal, but he is not quite ready to accept the Mosaic account of creation entire. He argues that in the beginning God created heaven and earth and cites Augustine, Isidore, and Bede to show that the meaning is that heaven and earth were created simultaneously. He then adds that philosophers are loath to accept the division of the works of creation over six days; in human works it is true that one thing must be done before another, but God could dispense everything with “one eternal word.”[499] [Sidenote: The four elements and fifth essence.]