now the text proceeds after the general encomium to
descend to the especial commendation. As it is said above, Philosophy
here has Wisdom for its material subject and Love for its form, and
the habit of contemplation for the union of the two. Wherefore in this
passage which subsequently begins, "On her fair form Virtue Divine
descends," I mean to praise Love, which is part of Philosophy. Here it
is to be known that for a virtue to descend from one thing into
another there is no other way than to reduce that thing into its own
similitude; as we see evidently in the natural agents, for their
virtue descending into the things that are the patients, they bring
those things into their similitude as far as they are able to attain
it.

We see that the Sun, pouring his rays down on this Earth, reduces the
things thereon to his own similitude of light in proportion as they by
their own disposition are able to receive light of his light. Thus, I
say that God reduces this Love to His own Similitude as much as it is
possible for it to bear likeness to Him. And it alludes to the nature
of the creative act, saying, "As on the Angel that beholds His face."
Where again it is to be known that the first Agent, who is God, paints
His Virtue on some things by means of direct radiance, and on some
things by means of reflected splendour; wherefore into the separate
Intelligences the Divine Light shines without any interposing medium;
into the others it is reflected from those Intelligences which were
first illumined.

But since mention is here made of Light and Splendour, for the more
perfect understanding thereof I will show the difference between those
words, according to the opinion of Avicenna. I say that it is the
custom of Philosophers to speak of Heaven as Light, inasmuch as Light
is there in its primeval Spring, or its first origin. They speak of it
as a ray of Light while it passes through the medium from its source
into the first body in which it has its end; they call it Splendour
where it is reflected back from some part that has received
illumination. I say, then, that the Divine Virtue or Power draws this
Love into Its Own Similitude without any interposing medium.

And it is possible to make this evident, especially in this, that as
the Divine Love is Eternal, so must its object of necessity be
eternal, so that those things are eternal which He loves. And thus it
makes this Love to love, for the Wisdom into which this Love