ABSTRACT
It would seem that Guido had derived certain notions from the Aristotelian commentators, the ‘filosofica famiglia’, Ibn Sina, for the spiriti, spiriti of the eyes, of the senses; Ibn Rachd, che il gran comento feo, for the demand for intelligence on the part of the recipient … At any rate for any serious thought in Guido’s time we must suppose the Arabian background: the concentric spheres of the heavens, Ibn Baja’s itinerary of the soul going to God, Averroes’s specifications for the degrees of comprehension. (LE, 158) 1
