[Dicta de arbore quae dicitur Imago hominis]

he adds: "The meditation of my heart is always in thy sight." And it is no wonder if sin renders our memory dull, since the sin of the first man obscured the sun and the moon and the stars of the heavens, so that now they shine upon the earth only with a third part of their light. But when the memory is in the act of remembering, then let it be called the mind. The mind, however, as Augustine says in the book "On Spirit and Soul," is more sublime in dignity than all things that are in the soul. Whence the mind is like the face of the soul, in which intelligence is like sight and hearing; wisdom is like taste and smell; will is like movement in the face and color. Whence Augustine in the same book: "Mind is so called because it is eminent; for it is more excellent than all things, it is the force of the soul from which intelligence or wisdom proceeds, by which truth is tasted. And the will, by which the mind loves the highest truth and adheres to it with the bond of love." Study, therefore, to show the face of the soul and the mind clean and intent to your God at all hours, since you would be ashamed to exhibit the face of your body as unclean to men, as the Psalmist says: "As the eyes of the handmaid are on the hands of her mistress, so are our eyes unto the Lord our God." The mind is given to the rational soul so that man, mindful of the beneficence and grace and innumerable gifts bestowed upon him by God, may respond to Him alone with the reciprocity of love.

¶ Concerning the tenth image.

A large decorative gothic initial 'I' spans four lines, framing the text with intricate vertical and scrolling lines.
Intelligence is the most subtle of the powers of the rational soul. It is itself a certain light of action in the soul, by which the soul recognizes itself and its powers, and the created things beside it, and God above it, through the illumination of divine light. Whence we define it thus: Intelligence is a certain force of the soul that perceives all invisible and incorporeal things by reason, what they are and why they are. Although Augustine says that only the intellect recognizes spiritual created things, and intelligence recognizes God alone. But what is the active intellect, if not the act of intelligence? Whence in the third book of the Sentences: