CHAPTER XIV.
As in the Literal exposition, after the general praises one descends to the especial, firstly on the part of the Soul, then on the part of the body, so now the text proceeds after the general encomium to descend to the especial commendation. As it is said above, Philosophy here has Wisdom for its material subject and Love for its form, and the habit of contemplation for the union of the two. Wherefore in this passage which subsequently begins, "On her fair form Virtue Divine descends," I mean to praise Love, which is part of Philosophy. Here it is to be known that for a virtue to descend from one thing into another there is no other way than to reduce that thing into its own similitude; as we see evidently in the natural agents, for their virtue descending into the things that are the patients, they bring those things into their similitude as far as they are able to attain it.
We see that the Sun, pouring his rays down on this Earth, reduces the things thereon to his own similitude of light in proportion as they by their own disposition are able to receive light of his light. Thus, I say that God reduces this Love to His own Similitude as much as it is possible for it to bear likeness to Him. And it alludes to the nature of the creative act, saying, "As on the Angel that beholds His face." Where again it is to be known that the first Agent, who is God, paints His Virtue on some things by means of direct radiance, and on some things by means of reflected splendour; wherefore into the separate Intelligences the Divine Light shines without any interposing medium; into the others it is reflected from those Intelligences which were first illumined.
But since mention is here made of Light and Splendour, for the more perfect understanding thereof I will show the difference between those words, according to the opinion of Avicenna. I say that it is the custom of Philosophers to speak of Heaven as Light, inasmuch as Light is there in its primeval Spring, or its first origin. They speak of it as a ray of Light while it passes through the medium from its source into the first body in which it has its end; they call it Splendour where it is reflected back from some part that has received illumination. I say, then, that the Divine Virtue or Power draws this Love into Its Own Similitude without any interposing medium.
And it is possible to make this evident, especially in this, that as the Divine Love is Eternal, so must its object of necessity be eternal, so that those things are eternal which He loves. And thus it makes this Love to love, for the Wisdom into which this Love strikes is eternal. Wherefore it is written of her: "From the beginning, before Time was created, I am: and in the Time to come I shall not fail." And in the Proverbs of Solomon this Wisdom says: "I am established for ever." And in the beginning of the Gospel of John, her eternity is openly alluded to, as it is possible to observe. And therefore it results that there, where this Love shines, all the other Loves become obscure and almost extinct, since its eternal object subdues and overpowers all other objects in a manner beyond all comparison; and therefore the most excellent Philosophers in their actions openly demonstrate it, whereby we know that they have treated all other things with indifference except Wisdom. Wherefore Democritus, neglecting all care of his own person, trimmed neither his beard, nor the hair of his head, nor his nails. Plato, indifferent to the riches of this world, despised the royal dignity, for he was the son of a king. Aristotle, caring for no other friend, combated with his own best friend, even with the above-named Plato, his dearest friend after Philosophy. And why do we speak of these, when we find others who, for these thoughts, held their life in contempt, such as Zeno, Socrates, Seneca, and many more? It is evident, therefore, that in this Love the Divine Power, after the manner of an Angel, descends into men; and to give proof of this, the text presently exclaims: "Fair one who doubt, go with her, mark the grace In all her acts." By "Fair one" is meant the noble soul of judgment, free in its own power, which is Reason; hence the other souls cannot be called Ladies, but handmaids, since they are not for themselves, but for others; and the Philosopher says, in the first book of Metaphysics, that that thing is free which is a cause of itself and not for others. It says, "go with her, mark the grace In all her acts," that is, make thyself the companion of this Love, and look at that which will be found within it; and in part it alludes to this, saying, "Downward from Heaven bends An Angel when she speaks," meaning that where Philosophy is in action a celestial thought stoops down, in which this being reasons or discourses beyond the power of Human Nature.
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 assumption. 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 passage 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 principal 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 God." 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, God 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 pass into opposition to itself, which is impossible; and Nature would have worked in vain, which also is impossible.