Having seen in the beginning of the praises of this Lady how subtly it is said that she is of the Divine Substance, as was first to be considered, we proceed now to consider her as she is in the Intelligences that proceed thence. "All minds of Heaven wonder at her worth," where it is to be known that I say, "minds of Heaven," making that allusion to God which has been mentioned above; and from this one excludes the Intelligences who are exiled from the eternal country, who can never study Philosophy, because love in them is entirely extinct, and for the study of Philosophy, as has been already said, Love is necessary. One sees, therefore, that the spirits of Hell are deprived of the sight of this most beautiful Lady; and, since she is the blessing of the intellect, the deprivation of her is most bitter and full of every sadness. Then, when I say, "Mortals, enamoured, find her in their thought," I descend to show how she also may come into the Human Intelligence in a secondary degree; with which Human Philosophy I then proceed through the treatise, praising it. I say, then, that the mortals who "find her in their thought" in this life do not always find her there, but only "When Love his peace into their hearts has brought;" wherein there are to be seen three points which are alluded to in this text. The first is when one says, "Mortals, enamoured," because it seems to make a distinction in the human race, and of necessity it must be made; for, according to what manifestly appears, and which in the following treatise will be specially reasoned out, the greatest part of men live more according to the Sense than according to Reason; and those who live according to the Sense can never be enamoured of this Lady, since of her they can have no apprehension whatever. The second point is when it says, "When Love his peace into their minds has brought," where it appears to make a distinction of time. And that is necessary; for, although the separate Intelligences gaze at this Lady continually, the Human Intelligence cannot do so; since Human Nature, besides that which gives delight to the Intellect and the Reason, has need of many things requisite for its support which contemplation cannot furnish forth. Therefore our Wisdom is sometimes habitual only, and not actual; and this does not happen to the other Intelligences, which alone are perfect in their intellectual nature. And so, when our soul is not in the act of contemplation, one cannot truly say that it is in Philosophy, except inasmuch as it has the habit of it, and the power of being able to arouse it; sometimes, therefore, she is with the people who are enamoured of her here below, and sometimes not.