The text then says that in the face of this Lady things appear which show us joys of Paradise; and it distinguishes the place where this appears, namely, in the eyes and the smile. And here it must be known that the eyes of Wisdom are her demonstrations, whereby one sees the Truth most certainly; but her persuasions are in her smile, in which persuasions the inner Light of Wisdom reveals itself without any veil or concealment. And in these two is felt that most exalted joy which is the supreme good in Paradise. This joy cannot be in any other thing here below, except in gazing into these eyes and upon that smile. And the reason is this, that since each thing naturally desires its perfection, without which it cannot be at peace, to have that is to be blessed. For although it might possess all other things, yet, being without that, there would remain in it desire, which cannot consist with perfect happiness, since perfect happiness is a perfect thing, and desire is a defective thing. For one desires not that which he has, but that which he has not, and here is a manifest defect. And in this form solely can human perfection be acquired, as the perfection of Reason, on which, as on its principal part, our essential being all depends. All our other actions, as to feel or hear, to take food, and the rest, are through this one alone; and this is for itself, and not for others. So that, if that be perfect, it is so perfect that the man, inasmuch as he is a man, sees each desire fulfilled, and thus he is happy. And therefore it is said in the Book of Wisdom: "Whoso casteth away Wisdom and Knowledge is unhappy," that is to say, he suffers the privation of happiness. From the habit of Wisdom it follows that a man learns to be happy and content, according to the opinion of the Philosopher. One sees, then, how in the aspect of this Lady joys of Paradise appear, and therefore one reads in the Book of Wisdom quoted above, when speaking of her, "She is a shining whiteness of the Eternal Light; a Mirror without blemish, of the Majesty of God." Then when it says, "Things over which the intellect may stray," I excuse myself, saying that I can say but little concerning these, on account of their overpowering influence. Where it is to be known that in any way these things dazzle our intellect, inasmuch as they affirm certain things to be, which our intellect is unable to comprehend, that is, God and Eternity, and the first Matter which most certainly they do not see, and with all faith they believe to be. And even what they are we cannot understand; and so, by not denying things, it is possible to draw near to some knowledge of them, but not otherwise.