CIC. I do not believe that he makes a comparison, nor puts as the same kind the divine and the human mode of comprehending, which are very diverse, but as to the subject they are the same. TANS. So it is. He says "of red and alabaster and gold," because that which in bodily beauty is red, white, and fair, in divinity signifies the scarlet of divine vigorous power, the gold of divine wisdom, the alabaster of divine beauty, through the contemplation of which the Pythagoreans, Chaldeans, Platonists, and others, strive in the best way that they can to elevate themselves. "The great hunter saw," he understood as much as was possible, and became the hunted. He went out for prey, and this hunter became himself the prey, by the operation of the intellect converting the things learned into itself. CIC. I understand. He forms intelligible conceptions in his own way and proportions them to his capacity, so that they are received according to the manner of the recipient. TANS. And does he hunt through the operation of the will, by the act of which he converts himself into the object? CIC. As I understand: because love transforms and converts into the thing loved. TANS. Well dost thou know that the intellect learns things intelligibly--_i.e._, in its own way, and the will pursues things naturally, that is, according to the reason that is in themselves. So Actaeon with those thoughts--those dogs--which hunted outside themselves for goodness, wisdom, and beauty, thus came into the presence of the same, and ravished out of himself by so much splendour, he became the prey, saw himself converted into that for which he was seeking, and perceived, that of his dogs or thoughts, he himself came to be the longed-for prey; for having absorbed the divinity into himself it was not necessary to search outside himself for it. CIC. For this reason it is said "the kingdom of Heaven is in us;" divinity dwells within through the reformed intellect and will. TANS. It is so. See then, Actaeon hunted by his own dogs--pursued by his own thoughts--runs and directs these novel paces, invigorated so as to proceed divinely and "more easily," that is, with greater facility and with refreshed vigour "towards the denser places," to the deserts and the region of things incomprehensible. From being such as he first was, a common ordinary man, he becomes rare and heroic, his habits and ideas are strange, and he leads an unusual life. Here his great dogs "give him death," and thus ends his life according to the mad, sensual, blind, and fantastic world, and he begins to live intellectually; he lives the life of the gods, fed on ambrosia and drunk with nectar. Next we see under the form of another similitude the manner in which he arms himself to obtain the object. He says: 19.