Truly here it is possible to have some very strong doubt how it is that Wisdom can make the man completely happy without being able to show him certain things perfectly; since the natural desire for knowledge is in the man, and without fulfilment of the desire he cannot be fully happy. To this it is possible to reply clearly, that the natural desire in each thing is in proportion to the possibility of reaching to the thing desired; otherwise it would pass into opposition to itself, which is impossible; and Nature would have worked in vain, which also is impossible. It would pass into opposition, for, desiring its perfection, it would desire its imperfection, since he would desire always to desire, and never fulfil his desire. And into this error the cursed miser falls, and does not perceive that he desires always to desire, going backwards to reach to an impossible amount. Nature also would have worked in vain, since it would not be ordained to any end; and, in fact, human desire is proportioned in this life to that knowledge which it is possible to have here. One cannot pass that point except through error, which is outside the natural intention. And thus it is proportioned in the Angelic, and it is limited in Human Nature, and it finds its end in that Wisdom in proportion as the nature of each can apprehend it. And this is the reason why the Saints have no envy amongst themselves, since each one attains the end of his desire, and the desire of each is in due proportion to the nature of his goodness. Wherefore, since to know God and certain other things, as Eternity and the first Matter, is not possible to our Nature, naturally we have no desire for that knowledge, and hereby is this doubtful question solved. Then when I say, "Rain from her beauty little flames of fire," I proceed to another joy of Paradise, that is, from the secondary felicity, happiness, to this first one, which proceeds from her beauty, where it is to be known that Morality is the beauty of Philosophy. For as the beauty of the body is the result of its members in proportion as they are fitly ordered, so the beauty of Wisdom, which is the body of Philosophy, as has been said, results from the order of the Moral Virtues which visibly make that joy. And therefore I say that her beauty, which is Morality, rains down little flames of fire, meaning direct desire, which is begotten in the pleasure of the Moral Doctrine; which desire removes it again from the natural vices, and not only from the others. And thence springs that happiness which Aristotle defined in the first book of Ethics, saying, that it is Work according to Virtue in the Perfect Life.