Excerpted from Philosophia 2.5.5-7

Second is the speculative faculty. For the soul is clarified to such an extent, that it becomes most suitable to be joined with the agent intellect, so that it is inundated with knowledge. For among souls there is some part which lacks knowledge, and another part which does not lack it. But the part that lacks knowledge is partly something which does not receive it however much it were to study; and partly something which receives it easily, and partly something which, of its own accord, comes to knowledge without a teacher. For if knowledge were examined, certainly it will be found to be the invention of souls; for one teacher does not learn from another teacher, and he from another, and thus to infinity, but it comes straight to him who learns through himself, for there is no observer, who does not find out much through himself without teaching. For first the conclusion crosses over his mind; and then the middle term is incited into understanding, as if it came into his soul, and as if he did not know from where he first perceived the middle term; and then a conclusion is presented to him, just as someone, seeing the lowest part of the descent of a stone, notices that unless there were many stages (of the descent), the stone would not have descended.

original latin

Ille autem cui revelantur haec omnia intellecta in parvo tempore sine doctrina, dicitur sapientissimus vel propheta. Et hoc est magnificentia, et miraculum, et est possibile, non inconveniens; postquam autem possibile est esse hominem adeo minimum ut non possit percipere doctrinam, sic etiam per contrarium possibile est hominem esse adeo excelsum, et subtilem, qui non egeat doctrina;

Tertium est fantastica virtus. Cum enim fortis est anima in vigilando coniungitur saeculo prescientiarum, sicut praedictum est, et id quod apprehendit anima, fantasia assimilat formis pulchris, et vocibus modulatis, et videt tunc, et audit vigilans, sicut solet videre, et audire in somno propter causam quam diximus. Unde forma assimilata substantiae nobili est forma mirabilis pulcherrima.

Decimum est quod necesse est prophetam esse, et quod debet credi ipsum esse. Mundus enim non gubernatur nisi secundum regulam, quae communis est omnibus creaturis, ut per eam iuste iudicetur. Aliter interficerent se homines, et periret mundus. Et quia necessaria est pluvia ad gubernationem mundi, idcirco providentia divina non destitit attribuere caelo naturam dandi pluviam; igitur gubernatio mundi omnino eget homine, qui faciat scire modum quo aptentur homines huic mundo, et alteri. Non potest autem hoc implere omnis homo.

Igitur angelus est medius inter deum, et prophetam, et propheta est medius inter angelum, et sapientes. Et sapientes sunt medii inter prophetam, et vulgus. Sapiens igitur proximus est prophetae, et propheta proximus angelo, et angelus proximus deo; deinde differunt gradus angelorum, et prophetarum, et sapientum secundum ordinem differentiarum propinquitatis et elongationis.