We may therefore unhesitatingly state that the resemblance to the
divinity lies in such regulation, in remaining impassible while
thinking intelligible things; for what is pure is divine and the
nature of the divine action is such that whatever imitates it thereby
possesses wisdom. But it is not the divinity that possesses such a
disposition, for dispositions are the property of souls only. Besides,
the soul does not think intelligible objects in the same manner as the
divinity; what is contained in the divinity is contained within us in
a manner entirely different, or even perhaps is not at all contained.
For instance, the divinity's thought is not at all identical with
ours; the divinity's thought is a primary principle from which our
thought is derived and differs. As the vocal word is only the image
of the interior reason[341] of the soul, so also is the word of the
soul only the image of the Word of a superior principle; and as the
exterior word, when compared to the interior reason of the soul, seems
discrete, or divided, so the reason of the soul, which is no more than
the interpreter of the intelligible word, is discrete, in comparison
with the latter. Thus does virtue belong to the soul without belonging
either to absolute Intelligence, nor to the Principle superior to
Intelligence.