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The Third Treatise - 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. _
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