Here we see the Intelligence spoken of as standing above the heavenly spheres. This clearly represents the cosmic Intelligence as a creation of God, "which is exalted above all the highest," hence the first product of God's light. And yet the _Throne of Glory_ is said to be placed even above the sphere of the Intelligence. He speaks of it as the mystery and the foundation (Yesod), beyond which the intellect cannot reach. This is apparently a contradiction, but becomes clear when we learn what is meant by the Throne of Glory, and by "foundation." In the "Fons Vitæ" Gabirol tells us that matter receives form from the First Essence through the medium of the Will, which latter therefore, as it bestows form upon matter, sits in it and rests upon it. And hence, he says, matter is as it were the stool (cathedra) of the One. The word "yesod" (foundation) which Gabirol applies in the "Keter Malkut" (Royal Crown) to the Throne of Glory is the same that Falaquera uses for matter throughout in his epitome of the "Mekor Hayim." Hence it is clear that the Throne of Glory which is above the Intelligence is nothing else than Gabirol's matter. And we know from the "Fons Vitæ" that matter is really prior to Intelligence as it exists in the knowledge of God, but that in reality it never was, as a creation, without form; and that with form it constitutes the Intelligence. Finally there is also a reference in the poem to the will as emanating from God's wisdom, and like an "agent and artist drawing existence out of non-existence as light proceeds from the eye." The process of creation is thus compared with the radiation of light in the sentence just quoted, and likewise in the following: "Thou drawest from the source of light without a vessel, and producest everything without a tool." We do not know whether Gabirol wrote any commentaries on the Bible--none are extant, nor are there any references to such works--but from his exegetical attempts in his ethical work discussed above (p. 71 ff.) and from citations by Abraham ibn Ezra of Gabirol's explanations of certain passages in Scripture, we gather that like Philo of Alexandria before him and Maimonides and a host of philosophical commentators after him, he used the allegorical method to reconcile his philosophical views with the Bible, and read the former into the latter.[105]