Ascent to the Seventh Ledge.—Discourse of Statius on generation, the infusion of the Soul into the body, and the corporeal semblance of Souls after death.—The Seventh Ledge: the Lustful.—The mode of their Purification.
It was the hour in which the ascent allowed no delay; for the meridian circle had been left by the Sun to the Bull, and by the Night to the Scorpion;[1] wherefore as the man doth who, whatever may appear to him, stops not, but goes on his way, if the goad of necessity prick him, so did we enter through the gap, one before the other, taking the stairway which by its narrowness unpairs the climbers.
[1] Taurus follows on Aries, so that the hour indicated is about 2 P.M. The Night here means the part of the Heavens opposite to the Sun.
And as the little stork that lifts its wing through will to fly, and dares not abandon the nest, and down it drops, so was I, with will to ask, kindled and quenched, coming even to the motion that he makes who proposes to speak. Nor, though our going was swift, did my sweet Father forbear, but he said, Discharge the bow of speech which up to the iron thou hast drawn.” Then I opened my mouth confidently, and began, “How can one become thin, where the need of nourishment is not felt?” “If thou hadst called to mind how Meleager was consumed by time consuming of a brand this would not be,” he said, “ so difficult to thee; and if thou hadst thought, how at your quivering your image quivers within the mirror, that which seems hard would seem easy to thee. But that thou mayst to thy pleasure be inwardly at ease, lo, here is Statius, and I call on him and pray that he be now the healer of thy wounds.” “If I explain to him the eternal view,” replied Statius, “where thou art present, let it excuse me that to thee I cannot snake denial.”[1]
[1] Here and elsewhere Statius seems to represent allegorically human philosophy enlightened by Christian teaching, dealing with questions of knowledge, not of faith.
Then he began, “If, son, thy mind regards and receives my words, they will be. for thee a light unto the ‘how,’ which thou askest.[1] The perfect blood which is never drunk by the thirsty veins, but remains like the food which thou removest from time table, takes in time heart virtue informative of all the human members; even as that blood does, which passes through the veins to become those members.[2] Digested yet again, it descends to the part whereof it is more becoming to be silent than to speak; and thence, afterwards, it drops upon another’s blood in the natural vessel. There one and the other meet together; the one ordained to be passive, and the other to be active because of the perfect place[3] wherefrom it is pressed out; and, conjoined with the former, the latter begins to operate, first by coagulating, and then by quickening that to which it gives consistency for its own material. The active virtue having become a soul, like that of a plant (in so far different that this is on the way, and that already arrived),[4] so worketh then, that now it moves and feels, as a sea-fungus doth; and then it proceeds to organize the powers of which it is the germ. Now, son, the virtue is displayed, now it is diffused, which issues from the heart of the begetter, where nature is intent on all the members.[5] But how from an animal it becomes a speaking being,[6] thou as yet seest not; this is such a point that once it made one wiser than thee to err, so that in his teaching he separated from the soul the potential intellect, because he saw no organ assumed by it.[7] Open thy heart unto the truth that is coming, and know that, so soon as in the foitus the articulation of the brain is perfect, the Primal Motor turns to it with joy over such art of nature, and inspires a new spirit replete with virtue, which draws that which it finds active there into its own substance, and makes one single soul which lives and feels and circles on itself. And that thou mayst the less wonder at this doctrine, consider the warmth of the sun which, combining with the juice that flows from the vine, becomes wine. And when Lachesis has no more thread, this soul is loosed from the flesh, and virtually bears away with itself both the human and the divine; the other faculties all of them mute,[8] but memory, understanding, and will[9] far more acute in action than before. Without staying, it falls of itself, marvelously to one of the banks.[10] Here it first knows its own roads. Soon as the place there circumscribes it, the formative virtue rays out around it in like manner, and as much as in the living members.[11] And as the air when it is full of rain becomes adorned with divers colors by another’s rays which are reflected in it, so here the neighboring air shapes itself in that form which is virtually imprinted upon it by the soul that hath stopped.[12] And then like the flamelet which follows the fire wherever it shifts, so its new form follows the spirit. Since thereafter from this it has its aspect, it is called a shade; and by this it shapes the organ for every sense even to the sight; by this we speak, and by this we laugh, by this we make the tears and the sighs, which on the mountain thou mayst have perceived. According as the desires and the other affections impress us the shade is shaped; and this is the cause of that at which thou wonderest.”
[1] The doctrine set forth by Statius in the following discourse is derived from St. Thomas Aquinas, Summa Theol., i. 118, 119, who, in his turn, derived it from Aristotle. It is to be found, more briefly stated, in the Convito, iv. 21.
[2] A portion of the blood remains after the veins are supplied; in the heart all the blood receives the virtue by which it gives form to the various organs of the body.
[3] The heart.
[4] The vegetative soul in the plant has attained its full development, “has arrived;” in the animal is “on the way” to perfection.