________________________________________________
_
The Fourth Treatise - CHAPTER II
In the beginning of the explanation now undertaken, in order to render
the meaning of the proposed Song more clear and distinct, it is
requisite to divide that first part into two parts, for in the first
part one speaks in the manner of a Proem or Preface; in the second,
the subject under discussion is continued; and the second part begins
in the commencement of the stanza, where it says:
One raised to Empire held,
As far as he could see,
Descent of wealth, and generous ways,
To make Nobility.
The first part, again, can be comprehended in three divisions or
members. In the first it states why I depart from my usual mode of
speech; in the second, I say of what it is my intention to discourse;
in the third, I call upon that Helper who most can aid me to establish
Truth. The second member, clause, or division begins: "And since time
suits me now." The third begins: "First calling on that Lord." I say
then that I was compelled to abandon the soft rhymes of Love which I
was accustomed to search for in my thoughts, and I assign the reason
or cause; wherefore I say that it is not because I have given up all
intention of making rhymes of Love, but because new aspects have
appeared in my Lady which have deprived me of material for present
speech of Love. Where it is to be known that it does not here say that
the gestures of this Lady are disdainful and angry according to
appearance only, as may be seen in the tenth chapter of the preceding
treatise; for at another time I say that the appearance is contrary to
the Truth; and how this can be, how one self-same thing can be sweet
and appear bitter, or rather be clear and appear obscure, may there be
seen clearly enough.
Afterwards when I say, "And since time suits," I say, even as has been
said, what that is whereof I intend to discourse. And that which it
says in the words "time suits" is not here to be passed over with a
dry foot, because there is a most powerful reason for my action; but
it is to be seen how reasonably time must wait on all our acts, and
especially on speech.
Time, according to what Aristotle says in the fourth chapter of
Physics, is the number of movement, first, second, and onwards; and
the number of the celestial movement, which prepares the things here
below to receive in various ways any informing power. For the Earth is
prepared in one way in the beginning of Spring to receive into itself
the informing power of the herbs and flowers, and the Winter
otherwise; and in one manner is one season prepared to receive the
seed, differing from another. And even so our Mind, inasmuch as it is
founded upon the temper of the body, which has to follow the
revolution of the Heaven, at one time is disposed in one way, at
another time in another way; wherefore words, which are, as it were,
the seeds of actions, ought very discreetly to be withheld or uttered;
they should be spoken with such sound judgment that they may be well
received, and good fruit follow from them; not withheld or spent so
sparingly that barrenness is the result of their defective utterance.
And therefore a suitable time should be chosen, both for him who
speaks and for him who must hear: for if the speaker is badly
prepared, very often his words are injurious or hurtful; and if the
hearer is ill-disposed, those words which are good are ill received.
And therefore Solomon says in Ecclesiastes: "There is a time to speak,
and a time to be silent." Wherefore I, feeling within myself that my
disposition to speak of Love was disturbed, for the cause which has
been mentioned in the preceding chapter, it seemed to me that the time
might suit me now, time which bears with it the fulfilment of every
desire, and appears in the guise of a generous giver to those who
grudge not to await him patiently. Wherefore St. James says in his
Epistle, in the fifth chapter: "Behold, the husbandman waiteth for the
precious fruit of the Earth, and hath long patience for it, until he
receive the early and the latter rain." For all our sorrows, or cares,
or vexations, if we inquire diligently into their origin, proceed, as
it were, from not knowing the use of time. I say, "since the time
suits," I will leave my pen alone, that is to say, the sweet or gentle
style I used when I sang of Love; and I say that I will speak of that
worth whereby a man is truly noble.
And as it is possible to understand worth in many ways, here I intend
to assume worth to be a power of Nature, or rather a goodness bestowed
by her, as will be seen in what follows; and I promise to discourse on
this subject with a "rhyme subtle and severe."
Wherefore it is requisite to know that rhyme may be considered in a
double sense, that is to say, in a wide and in a narrow sense. In the
narrow sense, it is understood as that concordance which in the last
and in the penultimate syllable it is usual to make. In the wide
sense, it is understood for all that language which, with numbers and
regulated time, falls into rhymed consonance; and thus it is desired
that it should be taken and understood in this Proem. And therefore it
says "severe," with reference to the sound of the style, which to such
a subject must not be sweet and pleasing; and it says "subtle," with
regard to the meaning of the words, which proceed with subtle argument
and disputation.
And I subjoin: "hold false and vile The judgment;" where again it is
promised to confute the judgment of the people full of error: false,
that is, removed from the Truth; and vile, that is to say, affirmed
and fortified by vileness of mind. And it is to be observed that in
this Proem I promise, firstly, to treat of the Truth, and then to
confute the False; and in the treatise the opposite is done, for, in
the first place, I confute the False, and then treat of the Truth,
which does not appear rightly according to the promise. And therefore
it is to be known that, although the intention is to speak of both,
the principal intention is to handle the Truth; and the intention is
to reprove the False or Untrue, in so far as by so doing I make the
Truth appear more excellent.
And here, in the first place, the promise is to speak of the Truth
according to the chief intention, which creates in the minds of the
hearers a desire to hear; for in the first treatise I reprove the
False of Untrue in order that, the false opinions being chased away,
the Truth may be received more freely. And this method was adopted by
the master of human argument, Aristotle, who always in the first place
fought with the adversaries of Truth, and then, having vanquished
them, revealed or demonstrated Truth itself.
Finally, when I say, "First calling on that Lord," I appeal to Truth
to be with me, Truth being that Lord who dwells in the eyes of
Philosophy, that is to say, in her demonstrations. And indeed Truth is
that Lord; for the Soul espoused to Truth is the bride of Truth, and
otherwise it is a slave or servant deprived of all liberty.
And it says, "my Lady learnt Herself to love and prize," because this
Philosophy, which has been said in the preceding treatise to be a
loving use of Wisdom, beholds herself when the beauty of her eyes
appears to her. And what else is there to be said, except that the
Philosophic Soul not only contemplates this Truth, but again
contemplates her own contemplation and the beauty of that, again
revolving upon herself, and being enamoured with herself on account of
the beauty of her first glance?
And thus ends this which, as a Proem or Preface in three divisions,
heads the present treatise. _
Read next: The Fourth Treatise: CHAPTER III
Read previous: The Fourth Treatise: CHAPTER I
Table of content of Banquet (Il Convito)
GO TO TOP OF SCREEN
Post your review
Your review will be placed after the table of content of this book
