Part 3 (1/2)

The one is termed Literal, and this is that which does not extend beyond the text itself, such as is the fit narration of that thing whereof you are discoursing, an appropriate example of which is the third Song, which discourses of n.o.bility.

Another is termed Allegorical, and it is that which is concealed under the veil of fables, and is a Truth concealed under a beautiful Untruth; as when Ovid says that Orpheus with his lute made the wild beasts tame, and made the trees and the stones to follow him, which signifies that the wise man with the instrument of his voice makes cruel hearts gentle and humble, and makes those follow his will who have not the living force of knowledge and of art; who, having not the reasoning life of any knowledge whatever, are as the stones. And in order that this hidden thing should be discovered by the wise, it will be demonstrated in the last Treatise. Verily the theologians take this meaning otherwise than do the poets: but, because my intention here is to follow the way of the poets, I shall take the Allegorical sense according as it is used by the poets.

The third sense is termed Moral; and this is that which the readers ought intently to search for in books, for their own advantage and for that of their descendants; as one can espy in the Gospel, when Christ ascended the Mount for the Transfiguration, that, of the twelve Apostles, He took with Him only three. From which one can understand in the Moral sense that in the most secret things we ought to have but little company.

The fourth sense is termed Mystical, that is, above sense, supernatural; and this it is, when spiritually one expounds a writing which even in the Literal sense by the things signified bears express reference to the Divine things of Eternal Glory; as one can see in that Song of the Prophet which says that by the exodus of the people of Israel from Egypt Judaea is made holy and free. That this happens to be true according to the letter is evident. Not less true is that which it means spiritually, that in the Soul's liberation from Sin (or in the exodus of the Soul from Sin) it is made holy and free in its powers.

But in demonstrating these, the Literal must always go first, as that in whose sense the others are included, and without which it would be impossible and irrational to understand the others. Especially is it impossible in the Allegorical, because, in each thing which has a within and a without, it is impossible to come to the within if you do not first come to the without. Wherefore, since in books the Literal meaning is always external, it is impossible to reach the others, especially the Allegorical, without first coming to the Literal.

Again, it is impossible, because in each thing, natural and artificial, it is impossible to proceed to the form without having first laid down the matter upon which the form should be. Thus, it is impossible for the form of the gold to come, if the matter, that is, its subject, is not first laid down and prepared; or for the form of the ark to come, if the material, that is, the wood, be not first laid down and prepared. Therefore, since the Literal meaning is always the subject and the matter of the others, especially of the Allegorical, it is impossible to come first to the meaning of the others before coming to it. Again, it is impossible, because in each thing, natural and artificial, it is impossible to proceed unless the foundation be first laid, as in the house, so also in the mind. Therefore, since demonstration must be the building up of Knowledge, and Literal demonstration must be the foundation of the other methods of interpreting, especially of the Allegorical, it is impossible to come first to the others before coming to that. Again, if it were possible that it could be so ordered, it would be irrational, that is, out of order; and, therefore, one would proceed with, much fatigue and with much error. Hence, as the Philosopher says in the first book of the Physics, Nature desires that we proceed in due order in our search for knowledge, that is, by proceeding from that which we know well to that which we know not so well; so I say that Nature desires it, inasmuch as this way to knowledge is innate in us; and therefore, if the other meanings, apart from the Literal, are less understood--which they are, as evidently appears--it would be irrational to demonstrate them if the Literal had not first been demonstrated.

I, then, for these reasons will discourse in due order of each Song, firstly upon its Literal meaning, and after that I will discourse of its Allegory, that is, the hidden Truth, and sometimes I will touch incidentally on the other meanings as may be convenient to place and time.

CHAPTER II.

Beginning, then, I say that the star of Venus had twice revolved in that circle which causes the evening and the morning to appear, according to the two varying seasons, since the death of that blessed Beatrice, who lives in Heaven with the Angels, and on Earth with my soul; when that gentle Lady, of whom I made mention at the end of the ”Vita Nuova,” first appeared before my eyes, accompanied by Love, and a.s.sumed a position in my mind. And, as has been stated by me in the little book referred to, more because of her gentle goodness than from choice of mine, it befell that I consented to be her servant. For she appeared impa.s.sioned with such sorrow for my sad widowed life that the spirits of my eyes became especially friendly to her; and, so disposed, they then depicted her to be such that my good-will was content to espouse itself to that image. But because Love is not born suddenly, nor grows great nor comes to perfection in haste, but desires time and food for thought, especially there where there are antagonistic thoughts which impede it, there must needs be, before this new Love could be perfect, a great battle between the thought of its food and of that which was antagonistic to it, which still held the fortress of my mind for that glorious Beatrice. For the one was succoured on one side continually by the ever-present vision, and the other on the opposite side by the memory of the past. And the help of the ever-present sight increased each day, which memory could not do, in opposing that which to a certain degree prevented me from turning the face towards the past. Wherefore it seemed to me so wonderful, and also so hard to endure, that I could not support it, and with a loud cry (to excuse myself from the struggle, in which it seemed to me that I had failed in courage) I lifted up my voice towards that part whence came the victory of the new thought, which was full of virtuous power, even the power of celestial virtue; and I began to say: ”You! who the third Heaven move, intent of thought.” For the intelligent understanding of which Song, one must first know its divisions well, so that it will then be easy to perceive its meaning.

In order that it may no longer be necessary to preface the explanations of the others, I say that the order which will be taken in this Treatise I intend to keep through all the others. I say, then, that the proposed Song is contained within three princ.i.p.al parts. The first is the first verse of that, in which certain Intelligences are induced to listen to what I intend to say, or rather by a more usual form of speech we should call them Angels, who are in the revolution of the Heaven of Venus, as the movers thereof. The second is in the lines which follow after the first, in which is made manifest that which I felt spiritually amidst various thoughts. The third is in the last lines, wherein the man begins to speak to the work itself, as if to comfort it, as it were, and all these three parts are in due order to be demonstrated, as has been said above.

CHAPTER III.

That we may more easily perceive the Literal meaning of the first division, to which we now attend, it is requisite to know who and what are those who are summoned to my audience, and what is that third Heaven which I say is moved by them. And firstly I will speak of the Heaven; then I will speak of those whom I address And although with regard to the truth concerning those things it is possible to know but little, yet so much as human reason can discern gives more delight than the best known and most certain of the things judged by the sense; according to the opinion of the Philosopher in his book on Animals.

I say, then, that concerning the number of the Heavens and their site, different opinions are held by many, although the truth at last may be found. Aristotle believed, following merely the ancient foolishness of the Astrologers, that there might be only eight Heavens, of which the last one, and which contained all, might be that where the fixed stars are, that is, the eighth sphere, and that beyond it there could be no other. Again, he believed that the Heaven of the Sun might be immediate with that of the Moon, that is, second to us. And this opinion of his, so erroneous, he who wishes can see in the second book on Heaven and the World, which is in the second of the Books on Natural History. In fact, he excuses himself for this in the twelfth book of the Metaphysics, where he clearly proves himself to have followed also another opinion where he was obliged to speak of Astrology. Ptolemy, then, perceiving that the eighth sphere is moved by many movements, seeing its circle to depart from the right circle, which turns from East to West, constrained by the principles of Philosophy, which of necessity desires a Primum Mobile, a most simple one, supposed another Heaven to be outside the Heaven of the fixed stars, which might make that revolution from East to West which I say is completed in twenty-four hours nearly, that is, in twenty-three hours, fourteen parts of the fifteen of another, counting roughly.

Therefore, according to him, and according to that which is held in Astrology and in Philosophy since those movements were seen, there are nine moveable Heavens; the site of which is evident and determined, according to an Art which is termed Perspective, Arithmetical and Geometrical, by which and by other sensible experiences it is visibly and reasonably seen, as in the eclipses of the Sun it appears sensibly, that the Moon is below the Sun; and as by the testimony of Aristotle, who saw with his own eyes, according to what he says in the second book on Heaven and the World, the Moon, being new, to enter below Mars, on the side not s.h.i.+ning, and Mars to remain concealed so long that he re-appeared on the other bright side of the Moon, which was towards the West.

CHAPTER IV.

And the order of the houses is this, that the first that they enumerate is that where the Moon is; the second is that where Mercury is; the third is that where Venus is; the fourth is that where the Sun is; the fifth is that where Mars is; the sixth is that where Jupiter is; the seventh is that where Saturn is; the eighth is that of the Stars; the ninth is that which is not visible except by that movement which is mentioned above, which they designate the great Crystalline sphere, diaphanous, or rather all transparent. Truly, beyond all these, the Catholics place the Empyrean Heaven, which is as much as to say, the Heaven of Flame, or rather the Luminous Heaven; and they a.s.sign it to be immoveable, in order to have in itself, according to each part, that which its material desires. And this is why that first moved--the Primum Mobile--has such extremely rapid motion. For, because of the most fervent appet.i.te which each part of it has to be united with each part of that most Divine Heaven of Peace, in which it revolves with so much desire, its velocity is almost incomprehensible.

And this quiet and peaceful Heaven is the place of that Supreme Deity who from above beholds the whole. This is the place of the blessed Spirits, according as Holy Church teaches, which cannot speak falsely; and even Aristotle seems to feel this, to him who understands him well, in the first book of Heaven and the World. This is the highest bound of the World, within which the whole World is included, and beyond which there is nothing. And it is in no place, but was formed alone in the First Mind, which the Greeks term Protonoe. This is that magnificence of which the Psalmist spoke when he sang to G.o.d: ”Thy glory is raised above the Heavens.”

So, then, gathering together this which is discussed, it seems that there may be ten Heavens, of which the Heaven of Venus may be the third; whereof mention is made in that part which I intend to demonstrate. And it is to be known that each Heaven below the Crystalline has two firm poles as to itself; and the ninth has them firm and fixed, and not mutable in any respect. And each one, the ninth even as the others, has a circle, which one may term the equator of its own Heaven; which equally, in each part of its revolution, is remote from one pole and from the other, as he who rolls an apple or any other round thing can sensibly perceive. And this circle has more swiftness in its movement than any other part of its Heaven, in each Heaven, as he may perceive who considers well. And each part, in proportion as it is nearer to it, moves so much the more swiftly; so much the slower in proportion as it is more remote and nearer to the pole; since its revolution is less, and it must of necessity be in one self-same time with the greater. I say again, that in proportion as the Heaven is nearer to the equatorial circle, so much the more n.o.ble is it in comparison to its poles; since it has more motion and more actuality and more life and more form and more touch from that which is above itself, and consequently has more virtue. Hence the stars in the Heaven of the fixed stars are more full of power amongst themselves in proportion as they are nearer to that circle.

And upon the back of this circle in the Heaven of Venus, of which I now speak, is a little sphere, which revolves by itself in this Heaven, the circle of which Astrologers call Epicycle; and as the great sphere revolves about two poles, so does this little sphere: and so has this little sphere the equatorial circle; and so much the more n.o.ble it is in proportion as it is nearer to those: and in the arc, or rather back, of this circle is fixed the most brilliant star of Venus.

And, although it may be said that there are ten Heavens according to strict Truth, this number does not comprehend them all: for that of which mention is made, the Epicycle, in which the star is fixed, is a Heaven by itself, or rather sphere; and it has not one essence with that which bears it, although it may be more like to it than to the others, and with it is called one Heaven, and they name the one and the other from the star. How the other Heavens and the other stars may be is not for present discussion; let it suffice that the nature of the third Heaven, with which I am at present concerned, has been told, and concerning which all that is at present needful has been shown.

CHAPTER V.

Since it has been shown in the preceding chapter what this third Heaven is, and how it is ordered in itself, it remains to show who those are who move it. It is then to be known, in the first place, that the movers thereof are substances apart from material, that is, Intelligences, which the common people term Angels: and of these creatures, as of the Heavens, different persons have had different ideas, although the truth may be found. There were certain Philosophers, of whom Aristotle appears to be one in his Metaphysics, although in the first book on Heaven and Earth incidentally he appears to think otherwise, who only believed these to be so many as there are revolutions in the Heavens, and no more; saying, that the others would have been eternally in vain, without operation, which was impossible, inasmuch as their being is their operation. There were others, like Plato, a most excellent man, who place not only so many Intelligences as there are movements in Heaven, but even as there are species of things, that is, manners of things; as of one species are all mankind, and of another all the gold, and of another all the silver, and so with all: and they are of opinion that as the Intelligences of the Heavens are generators of those movements each after his kind, so these were generators of the other things, each one being a type of its species: and Plato calls them _Ideas_, which is as much as to say, so many universal forms and natures.

The Gentiles called them G.o.ds and G.o.ddesses, although they could not understand those so philosophically as Plato did; and they adored their images, and built large temples to them, as to Juno, whom they called the G.o.ddess of Power; as to Vulcan, whom they called the G.o.d of Fire; as to Pallas, or rather Minerva, whom they called the G.o.ddess of Wisdom; and to Ceres, whom they called the G.o.ddess of Corn. Opinions such as these the testimony of the Poets makes manifest, for they describe to a certain extent the mode of the Gentiles both in their sacrifices and in their faith; and it is testified also in many names, remains of antiquity, or in names of places and ancient buildings, as he who will can easily find. And although these opinions above mentioned might be built upon a good foundation by human reason and by no slight knowledge, yet the Truth was not seen by them, either from defect of reason or from defect of instruction. Yet even by reason it was possible to see that very numerous were the creatures above mentioned who are not such as men can understand. And the one reason is this: no one doubts, neither Philosopher, nor Gentile, nor Jew, nor Christian, nor any one of any sect, that they are either the whole or the greater part full of all Blessedness, and that those blessed ones are in a most perfect state. Therefore, since that which is here Human Nature may have not only one Beat.i.tude, but two Beat.i.tudes, as that of the Civil Life and that of the Contemplative, it would be irrational if we should see these Celestial Beings to have the Beat.i.tude of the Active Life, that is, the Civil, in the government of the World, and not to have that of the Contemplative, which is the most excellent and most Divine.