[1] The supreme Good.
[2] Sensual enjoyment.
[2] Resulting in the sins of avarice, gluttony, and lust.
CANTO XVIII.
Fourth Ledge The Slothful.—Discourse of Virgil on Love and Free Will.—Throng of Spirits running in haste to redeem their Sin.—The Abbot of San Zone.—Dante falls asleep.
The lofty Teacher had put an end to his discourse, and looked attentive on my face to see if I appeared content; and I, whom a fresh thirst already was goading, was silent outwardly, and within was saying, “Perhaps the too much questioning I make annoys him.” But that true Father, who perceived the timid wish which did not disclose itself, by speaking gave me hardihood to speak. Then I, “My sight is so vivified in thy light that I discern clearly all that thy discourse may imply or declare: therefore I pray thee, sweet Father dear, that thou demonstrate to me the love to which thou referrest every good action and its contrary.” “Direct,” he said, “toward me the keen eyes of the understanding, and the error of the blind who make themselves leaders will be manifest to thee. The mind, which is created apt to love, is mobile unto everything that pleases, soon as by pleasure it is roused to action. Your faculty of apprehension draws an image from a real existence, and within you displays it, so that it makes the mind turn to it; and if, thus turned, the mind incline toward it, that inclination is love, that inclination is nature which is bound anew in you by pleasure.[1] Then, as the fire moveth upward by its own form,[2] which is born to ascend thither where it lasts longest in its material, so the captive mind enters into longing, which is a spiritual motion, and never rests until the thing beloved makes it rejoice. Now it may be apparent to thee, how far the truth is hidden from the people who aver that every love is in itself a laudable thing; because perchance its matter appears always to be good;[3] but not every seal is good although the wax be good.”
[1] In his discourse in the preceding canto, Virgil has declared that neither the Creator nor his creatures are ever without love, either native in the soul, or proceeding from the mind. Here he explains how the mind is disposed to love by inclination to an image within itself of some object which gives it pleasure. This inclination is natural to it; or in his phrase, nature is bound anew in man by the pleasure which arouses the love. All this is a doctrine derived directly from St. Thomas Aquinas. “It is the property of every nature to have some inclination, which is a natural appetite, or love.”—Summa Theol., 1, lxxvi. i.
[2] Form is here used in its scholastic meaning. “ The active power of anything depends on its form, which is the principle of its action. Fur the form is either the nature itself of the thing, as in those which are pure form; or it is a constituent of the nature of the thing, as in those which are composed of matter and form.”—Summa Theol., 3, xiii. i. Fire by its form, or nature, seeks the sphere of fire between the ether and the moon.
[3] The object may seem desirable to the mind, without being a fit object of desire.
“Thy words, and my understanding which follows,” replied I to him, “have revealed love to me; but that has made me more full of doubt. For if love is offered to us from without, and if with other foot the soul go not, if strait or crooked she go is not her own merit.”[1] And he to me, “So much as reason seeth here can I tell thee; beyond that await still for Beatrice; for it is a work of faith. Every substantial form that is separate from matter, and is united with it,[2] has a specific virtue residing in itself which without action is not perceived, nor shows itself save by its effect, as by green leaves the life in a plant. Yet, whence the intelligence of the first cognitions comes man doth not know, nor whence the affection for the first objects of desire, which exist in you even as zeal in the bee for making honey: and this first will admits not desert of praise or blame. Now in order that to this every other may be gathered,[3] the virtue that counsels [4] is innate in you, and ought to keep the threshold of assent. This is the principle wherefrom is derived the reason of desert in you, according as it gathers in and winnows good and evil loves. Those who in reasoning went to the foundation took note of this innate liberty, wherefore they bequeathed morals[5] to the world. Assuming then that every love which is kindled within you arises of necessity, the power exists in you to restrain it. This noble virtue Beatrice calls the free will, and therefore see that thou have it in mind, if she take to speaking of it with thee.”