The Heroic Enthusiast, Part II | Page 6

would not be found amongst the number of great names if Cicero had not inserted it. Many, many years may pass over our heads, and in all that time not many geniuses will keep their heads raised.
Now to return to the question of this enthusiast, who, seeing a phoenix set on fire by the sun, calls to mind his own cares, and laments that like the phoenix he sends, in exchange for the light and heat received, a sluggish smoke from the holocaust of his melted substance. Wherefore not only can we never discourse about things divine, but we cannot even think of them without detracting from, rather than adding to the glory of them; so that the best thing to be done with regard to them is, that man, in the presence of other men, should rather praise himself for his earnestness and courage, than give praise to anything, as complete and perfected action; seeing that no such thing can be expected where there is progress towards the infinite, where unity and infinity are the same thing and cannot be followed by the other number, because there is no unity from another unity, nor is there number from another number and unity, because they are not the same absolute and infinite. Therefore was it well said by a theologian that as the fountain of light far exceeds not only our intellects, but also the divine, it is decorous that one should not discourse with words, but that with silence alone it should be magnified.[D]
[D] Now, it may be asked, what is the state of a man who followeth the true Light to the utmost of his power? I answer truly, it will never be declared aright, for he who is not such a man, can neither understand nor know it, and he who is, knoweth it indeed; but he cannot utter it, for it is unspeakable.--("Theologia Germanica.")
CES. Not, verily, with such silence as that of the brutes who are in the likeness and image of men, but of those whose silence is more exalted than all the cries and noise and screams of those who may be heard.[E]
[E] "Speech is of time, silence is of eternity."--("Sartor Resartus.")
IV.
MAR. Let us go on and see what the rest means.
CES. Say, if you have seen and considered it, what is the meaning of this fire in the form of a heart with four wings, two of which have eyes and the whole is girt with luminous rays and has round about it this question: Nitimur incassum?
MAR. I remember well, that it signifies the state of the mind, heart and spirit and eyes of the enthusiast, but read the sonnet!
44.
[F]Splendour divine, to which this mind aspires,?The intellect alone cannot unveil.?The heart, which those high thoughts would animate,?Makes not itself their lord; nor spirit, which?Should cease from pleasure for a space,?Can ever from those heights withdraw.?The eyes which should be closed at night in sleep,?Awake remain, open, and full of tears.?Ah me, my lights! where are the zeal and art?With which to tranquillize the afflicted sense??Tell me my soul; what time and in what place?Shall I thy deep transcendent woe assuage??And thou my heart, what solace can I bring?As compensation to thy heavy pain??When, oh unquiet and perturbed mind,?Wilt thou the soul for debt and dole receive?With heart, with spirit and the sorrowing eyes?
[F] Let no one suppose that we may attain to this true light and perfect knowledge by hearsay, or by reading and study, nor yet by high skill and great learning.--("Theologia Germanica.")
The mind which aspires to the divine splendour flees from the society of the crowd and retires from the multitude of subjects, as much as from the community of studies, opinions and sentences; seeing that the peril of contracting vices and illusions is greater, according to the number of persons with whom one is allied. In the public shows, said the moral philosopher, by means of pleasure, vices are more easily engendered. If one aspires to the supreme splendour, let him retire as much as he can, from union and support, into himself (Di sorte che non sia simile a molti, per che son molti; e non sia nemico di molti per che son dissimili), so that he be not like unto many, because they are many; and be not adverse to many, because they are dissimilar; if it be possible, let him retain the one and the other; otherwise he will incline to that which seems to him best. Let him associate either with those whom he can make better or with those through whom he may be made better, through brightness which he may impart to those or that he may receive from them. Let him be content with one ideal rather than with the inept multitude. Nor