The Heroic Enthusiast, Part II | Page 8

moveor." What do you mean by that?
MAR. This means that movement is circular where motion concurs with rest, seeing that in orbicular motion upon its own axis and about its own centre is understood rest and stability according to right movement, or, rest of the whole and movement of the parts; and from the parts which move in a circle is understood two different kinds of motion, inasmuch as some parts rise to the summit and others from the summit descend to the base successively; others reach the medium differences, and others the extremes of high and low. And all this seems to me suitably expressed in the following:
45.
That which keeps my heart both open and concealed,?Beauty imprints and honesty dispels;?Zeal holds me fast; all other care comes to me?By that same path whence all care to the soul doth come: Seek I myself from pain to disengage,?Hope sustains me then, whoso scourges, tires;--(altrui rigor mi lassa) Love doth exalt and reverence abase me?What time I yearn towards the highest good.?High thoughts, holy desires, and mind intent?Upon the labours and the cunning of the heart?Towards the immense divine immortal object,?So do, that I be joined, united, fed,?That I lament no more; that reason, sense, attend,?Discourse and penetrate to other things.
So that the continual movement of one part supposes and carries with it the movement of the whole, in such a way that the attraction of the posterior parts is consequent upon the repulsion of the anterior parts; thus the movement of the superior parts results of necessity from that of the inferior, and from the raising of one opposite power, follows the depression of the other opposite. Therefore the heart, which signifies all the affections generally, comes to be concealed and open, held by zeal, raised by magnificent thoughts, sustained by hope, weakened by fear, and in this state and condition will it ever be seen and found.
VI.
CES. That is all well. Let us come to that which follows. I see a ship floating on the waves; its ropes are attached to the shore and there is the legend: Fluctuat in portu. Deliberate about the signification of this, and when you are decided about it, explain.
MAR. Both the legend and the figure have a certain connexion with the present legend and figure, as may be easily understood, if one considers it a little. But let us read the sonnet.
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If I by gods, by heroes and by men?Be re-assured, so that I not despair,?Nor fear, pain, nor the impediments?Of death of body, joy and happiness,?Yet must I learn to suffer and to feel.?And that I may my pathways clearly see,?Let doubts arise, and dolour, and the woe?Of vanished hopes, of joy and all delight.?But if _he_ should behold, should grant, and should attend My thoughts, my wishes, and my reasoning,?Who makes them so uncertain, hot, and vague,?Such dear conceits, such acts and speech,?Will not be given nor done to him, who stays?From birth, through life, to death in sheltered home.
Non dà, non fa, non ha qualunque stassi?De l'orto, vita e morte a le magioni.
From what we have considered and said in the preceding discourses one is able to understand these sentiments, especially where it is shown that the sense of low things is diminished and annulled whenever the superior powers are strongly intent upon a more elevated and heroic object. The power of contemplation is so great, as is noted by Jamblichus, that it happens sometimes, not only that the soul ceases from inferior acts, but that it leaves the body entirely. The which I will not understand otherwise than in such various ways as are explained in the book of thirty seals, wherein are produced so many methods of contraction, of which some infamously, others heroically operate, that one learns not to fear death, suffers not pain of body, feels not the hindrances of pleasures: wherefore the hope, the joy, and the delight of the superior spirit are of so intense a kind that they extinguish all those passions which may have their origin in doubt, in pain and all kinds of sadness.
CES. But what is that, of which he requests that it consider those thoughts which it has rendered so uncertain, fulfil those desires which it has made so ardent, and listen to those discourses which it has rendered so vague?
MAR. He means the Object, which he beholds when it makes itself present; for to see the Divine is to be seen by it, as to see the sun concurs with the being seen of the sun. Equally, to be heard by the Divine, is precisely to listen to it, and to be favoured by it, is the same as to offer to it; for from the one immoveable and the same, proceed thoughts uncertain and certain, desires ardent