The Song says "from Heaven," to give people to understand that not only Philosophy, but the thoughts friendly to it, are abstracted from all low and earthly things. Then afterwards it says how she strengthens and kindles love wherever she appears with the sweet persuasions of her actions, which are in all her aspects modest, gentle, and without any domineering a.s.sumption. And subsequently, by still greater persuasion to induce a desire for her company, it says: "Fair in all like her, fairest she"ll appear Who is most like her."
Again it adds: "We, content to call Her face a Miracle," find help in it, where it is to be known that the regard of this Lady was freely ordained to arouse a desire in us for its acquisition, not only in her countenance, which she reveals to sight, but also in the things which she keeps hidden. Wherefore as, through her, much of that which is hidden is seen by means of Reason (and consequently to see by Reason without her seems a miracle), so, through her, one believes each miracle in the action of a higher intellectual Power to have reason, and therefore to be possible. From whence true Faith has its origin, from which comes the Hope to desire the Future, and from that are born the works of Charity, by which three Virtues we mount to become Philosophers in that celestial Athens where Stoics, Peripatetics, and Epicureans, by the practice of Eternal Truth, concur harmoniously in one desire.
CHAPTER XV.
In the preceding chapter this glorious Lady is praised according to one of her component parts, that is, Love. In this chapter I intend to explain that pa.s.sage which begins, "Her aspect shows delights of Paradise," and here it is requisite to discuss and praise her other part, Wisdom.
The text then says that in the face of this Lady things appear which show us joys of Paradise; and it distinguishes the place where this appears, namely, in the eyes and the smile. And here it must be known that the eyes of Wisdom are her demonstrations, whereby one sees the Truth most certainly; but her persuasions are in her smile, in which persuasions the inner Light of Wisdom reveals itself without any veil or concealment. And in these two is felt that most exalted joy which is the supreme good in Paradise. This joy cannot be in any other thing here below, except in gazing into these eyes and upon that smile. And the reason is this, that since each thing naturally desires its perfection, without which it cannot be at peace, to have that is to be blessed. For although it might possess all other things, yet, being without that, there would remain in it desire, which cannot consist with perfect happiness, since perfect happiness is a perfect thing, and desire is a defective thing. For one desires not that which he has, but that which he has not, and here is a manifest defect. And in this form solely can human perfection be acquired, as the perfection of Reason, on which, as on its princ.i.p.al part, our essential being all depends. All our other actions, as to feel or hear, to take food, and the rest, are through this one alone; and this is for itself, and not for others. So that, if that be perfect, it is so perfect that the man, inasmuch as he is a man, sees each desire fulfilled, and thus he is happy. And therefore it is said in the Book of Wisdom: "Whoso casteth away Wisdom and Knowledge is unhappy," that is to say, he suffers the privation of happiness. From the habit of Wisdom it follows that a man learns to be happy and content, according to the opinion of the Philosopher. One sees, then, how in the aspect of this Lady joys of Paradise appear, and therefore one reads in the Book of Wisdom quoted above, when speaking of her, "She is a shining whiteness of the Eternal Light; a Mirror without blemish, of the Majesty of G.o.d." Then when it says, "Things over which the intellect may stray,"
I excuse myself, saying that I can say but little concerning these, on account of their overpowering influence. Where it is to be known that in any way these things dazzle our intellect, inasmuch as they affirm certain things to be, which our intellect is unable to comprehend, that is, G.o.d and Eternity, and the first Matter which most certainly they do not see, and with all faith they believe to be. And even what they are we cannot understand; and so, by not denying things, it is possible to draw near to some knowledge of them, but not otherwise.
Truly here it is possible to have some very strong doubt how it is that Wisdom can make the man completely happy without being able to show him certain things perfectly; since the natural desire for knowledge is in the man, and without fulfilment of the desire he cannot be fully happy. To this it is possible to reply clearly, that the natural desire in each thing is in proportion to the possibility of reaching to the thing desired; otherwise it would pa.s.s into opposition to itself, which is impossible; and Nature would have worked in vain, which also is impossible.
It would pa.s.s into opposition, for, desiring its perfection, it would desire its imperfection, since he would desire always to desire, and never fulfil his desire. And into this error the cursed miser falls, and does not perceive that he desires always to desire, going backwards to reach to an impossible amount.
Nature also would have worked in vain, since it would not be ordained to any end; and, in fact, human desire is proportioned in this life to that knowledge which it is possible to have here. One cannot pa.s.s that point except through error, which is outside the natural intention.
And thus it is proportioned in the Angelic, and it is limited in Human Nature, and it finds its end in that Wisdom in proportion as the nature of each can apprehend it.
And this is the reason why the Saints have no envy amongst themselves, since each one attains the end of his desire, and the desire of each is in due proportion to the nature of his goodness. Wherefore, since to know G.o.d and certain other things, as Eternity and the first Matter, is not possible to our Nature, naturally we have no desire for that knowledge, and hereby is this doubtful question solved.
Then when I say, "Rain from her beauty little flames of fire," I proceed to another joy of Paradise, that is, from the secondary felicity, happiness, to this first one, which proceeds from her beauty, where it is to be known that Morality is the beauty of Philosophy. For as the beauty of the body is the result of its members in proportion as they are fitly ordered, so the beauty of Wisdom, which is the body of Philosophy, as has been said, results from the order of the Moral Virtues which visibly make that joy. And therefore I say that her beauty, which is Morality, rains down little flames of fire, meaning direct desire, which is begotten in the pleasure of the Moral Doctrine; which desire removes it again from the natural vices, and not only from the others. And thence springs that happiness which Aristotle defined in the first book of Ethics, saying, that it is Work according to Virtue in the Perfect Life.
And when it says, "Fair one, who may desire Escape from blame," it proceeds in praise of Philosophy. I cry aloud to the people that they should follow her, telling them of her good gifts, that is to say, that by following her each one may become good. Therefore it says to each Soul, that feels its beauty is to blame because it does not appear what it ought to appear, let her look at this example. Where it is to be known that the Morals are the beauty of the Soul, that is to say, the most excellent virtues, which sometimes through vanity or through pride are made less beautiful or less agreeable, as in the last treatise it was possible to perceive. And therefore I say that, in order to shun this, one looks at that Lady, Philosophy, there where she is the example of Humility, namely, in that part of herself which is called Moral Philosophy. And I subjoin that by gazing at her (I say, at Wisdom) in that part, every vicious man will become upright and good. And therefore I say she has "a spirit to create Good thoughts, and crush the vices." She turns gently back him who has gone astray from the right course.
Finally, in highest praise of Wisdom, I say of her that she is the Mother of every good Principle, saying that she is "G.o.d"s thought,"
who began the World, and especially the movement of the Heaven by which all things are generated, and wherein each movement has its origin, that is to say, that the Divine Thought is Wisdom. She was, when G.o.d made the World; whence it follows that she could make it, and therefore Solomon said in the Book of Proverbs, in the person of Wisdom: "When He prepared the Heavens, I was there: when He set a compa.s.s upon the face of the depth; when He established the clouds above; when He strengthened the fountains of the deep; when He gave to the sea His decree, that the waters should not pa.s.s His commandment; when He appointed the foundations of the Earth: then I was by Him, as one brought up with Him, and I was daily His delight, rejoicing always before Him." O, ye Men, worse than dead, who fly from the friendship of Wisdom, open your eyes, and see that before you were she was the Lover of you, preparing and ordaining the process of your being! Since you were made she came that she might guide you, came to you in your own likeness; and, if all of you cannot come into her presence, honour her in her friends, and follow their counsels, as of them who announce to you the will of this eternal Empress! Close not your ears to Solomon, who tells you "the path of the Just is as a shining Light, which goeth forth and increaseth even to the day of salvation." Follow after them, behold their works, which ought to be to you as a beacon of light for guidance in the path of this most brief life.
And here we may close the Commentary on the true meaning of the present Song. The last stanza, which is intended for a refrain, can be explained easily enough by the Literal exposition, except inasmuch as it says that I there called this Lady "disdainful and morose." Where it is to be known that at the beginning this Philosophy appeared to me on the part of her body, which is Wisdom, morose, for she smiled not on me, insomuch that as yet I did not understand her persuasions; and she seemed to me disdainful, for she turned not her glance to me, that is to say, I could not see her demonstrations. But the defect was altogether on my side. From this, and from that which is given in the explanation of the Literal meaning of the Song, the Allegory of the refrain is evident. It is time, therefore, that we proceed farther, and this treatise end.
The Fourth Treatise
Soft rhymes of love I used to find Within my thought, I now must leave, Not without hope to turn to them again; But signs of a disdainful mind That in my Lady I perceive Have closed the way to my accustomed strain.
And since time suits me now to wait, I put away the softer style Proper to love; rhyme subtle and severe Shall tell how n.o.bleman"s estate Is won by worth, hold false and vile The judgment that from wealth derives a Peer.
First calling on that Lord Who dwells within her eyes, Containing whom, my Lady learnt Herself to love and prize.
One raised to Empire held, As far as he could see, Descent of wealth, and generous ways, To make n.o.bility.
Another, lightly wise, That saying turned aside, Perchance for want of generous ways The second source denied.
And followers of him Are all the men who rate Those n.o.ble in whose families The wealth has long been great.
And so long among us The falsehood has had sway, That men call him a n.o.bleman, Though worthless, who can say.
I nephew am, or son, Of one worth such a sum; But he who sees the Truth may know How vile he has become
To whom the Truth was shown, Who from the Truth has fled, And though he walks upon the earth Is counted with the dead:
Whoever shall define The man a living tree Will speak untruth and less than truth, Though more he may not see.
The Emperor so erred; First set the false in view, Proceeding, on the other side, To what was less than true.
For riches make not worth Although they can defile: Nor can their want take worth away: They are by nature vile.
No painter gives a form That is not of his knowing; No tower leans above a stream That far away is flowing.
How vile and incomplete Wealth is, let this declare However great the heap may be It brings no peace, but care.
And hence the upright mind, To its own purpose true, Stands firm although the flood of wealth Sweep onward out of view
They will not have the vile Turn n.o.ble, nor descent From parent vile produce a race For ever eminent.
Yet this, they say, can be, Their reason halts behind, Since time they suit to n.o.ble birth By course of time defined.
It follows then from this That all are high or base, Or that in Time there never was Beginning to our race.
But that I cannot hold, Nor yet, if Christians, they; Sound intellect reproves their words As false, and turns away.
And now I seek to tell, As it appears to me, What is, whence comes, what signs attest A true n.o.bility.
I say that from one root Each Virtue firstly springs, Virtue, I mean, that Happiness To man, by action, brings.
This, as the Ethics teach, Is habit of right choice That holds the means between extremes, So spake that n.o.ble voice.
n.o.bility by right No other sense has had Than to import its subject"s good, As vileness makes him bad.
Such virtue shows its good To others" intellect, For when two things agree in one, Producing one effect.
One must from other come, Or each one from a third, If each be as each, and more, then one From the other is inferred.
Where Virtue is, there is A n.o.bleman, although Not where there is a n.o.bleman Must Virtue be also.
So likewise that is Heaven Wherein a star is hung, But Heaven may be starless; so In women and the young
A modesty is seen, Not virtue, n.o.ble yet; Comes virtue from what"s n.o.ble, as From black comes violet;
Or from the parent root It springs, as said before, And so let no one vaunt that him.
A n.o.ble mother bore.
They are as G.o.ds whom Grace Has placed beyond all sin: G.o.d only gives it to the Soul That He finds pure within.