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VI
CON
TO
BANQUET
THE
*e
OF
ALIGHIERI
DANTE
BY
TRANSLATED
ELIZABETH
WITH
AN
SAYER
PRICE
LL.D.,
PROFESSOR
LITERATURE
ENGLISH
OF
UNIVERSITY
MORLEY
HENRY
BY
INTRODUCTION
AT
LONDON
COLLEGE,
LONDON
GEORGE
AND
ROUTLEDGE
BROADWAY,
GLASGOW
LUDGATE
AND
1887
NEW
HILL
YORK
SONS
INTRODUCTION.
translation of Dante's
THIS
is from
of Dante
on
has
it by
whole
the
Vita
to
body
to
starts
and
to
love
the
love
of
of
and
within
us.
to
the
world
to
for
also
noble
Banquet, he
in the
In
material
Divine
the
come,
that
and
Of
had
of the
this great
many
believe,never
reader, except
the
life
mature
and
power
world
about
the Poet
passes
final union
of the
moral
Comedy,
the
points
that
to
declares
Life,
New
the
glory of
the crowning
series,
work
Love
has, of
book
fragment
the
passes
rises to the
works
those
love
and
also
distinct place,
human
with
Beatrice,the beatifier,
of God.
course,
with
knowledge
God
have
genius
life to dwell
Among
masterpiece. In
career
the
works.
"
only,but
Comedy
Convito
the
the great
In
us
love
of his other
his
on
divine.
the
his Divine
English
for the
and
Nuova
leadingup
Man
it
made
the first in
"
enthusiasm
lady whose
not
translating,
the
as
of
the hand
Convito
that
of the
yet been
by
shows
Convito
the
youth
But
of love.
placed within
translation
of
reach
of the
its poems
the
has, I
English
only into
INTRODUCTION.
unrhymed
in Mr.
measure
Vita Nuova
fourteen
the
But
songs.
its
Justicefor
have
had
been
broughtto
was
less than
no
The
time.
had
"
able in
book
like
points,
say,
but
ingenious,
how
to
earth
of the
to
no
seven
of
to
from
come
have been
the
of
But
theoryof
part true.
no
useful,
man
of
noble
the heavens
doubt, to
mind,
made
is not
that
as
seven
to
the
called
to seize
most
was
thingis to
of the
here
his
endeavours
main
Man
on
"
the reader
joinseach
reasoning
source
reasoner
Dante
with
The
heavens, and
flinch from
reasoningthat
unhappy
Godward,
only
in
the mistaken
one
Ages.
his mind
make
not
of the
since Aristotle
this,
shaped by
them,
knowledge of
the
It is
minds
the Mind
must
littleadvance
made
"
study at their
all the
knowledge is
guide
have
to
was
and within
the mediaeval
Philosopher taken by
the
"
two
or
one
men's
of
lifting
of this volume
Dante's
Science
is
upon
the
without them
the world
reader
Nature.
who
that all
theme, show
ingeniousdialectics of
and
clear,and
showing forth
togetherin creation,
Creator.
the
is
close.
highspiritual
by knowledge of
bound
the intended
to the matter
glancesforward
Its aim
plan
where
four books
are
designed,
includingthree only of
fifteen were
be
in 1835.
Convito,"published
and the
The
of the
"
Lyell's Poems
Charles
observe
sciences
everywherejoins
lifthis head
and
look
truth
light.If spiritual
up,
could
world of dead
; for
INTRODUCTION.
knowledge
fills it
that
he
as
should
men
food
all the
for
with
can
suggested
has
which
may
before
he
his
hand,
joined
the
of
began
and
voice
his
found
been
have
the
for
which
been
work
the
of
on
of
and
their
Dante
to
the
1887.
sense
he
content
earth
to
of
Banquet
for
mind
the
name
and
the
its
Xenophon
Divine
songs
praise
than
in
three
time
some
was
and
the
Death
into
passed
"
Comedy,
known
made
doubt,
no
was,
stayed
that
song
heaven.
H.
April
the
But
downward
Commentary.
completion
let
ours.
to
the
Dante's
is not
them
Plato
more
written
is
at
soul.
life, after
of
so
knowledge
the
of
it to
Love.
He
look
of
are
Banquets
close
the
and
bids
"
the
by
at
trace
no
of
Convito
Dante's
written
dishes
But
of
God.
and
wonder
from
and
of
He
aspiration
heavenward
and
need.
they
whose
kind,
another
Wisdom
sheep,
as
rises
soul
Spirit
will
much.
so
ignorance,
of
the
be
us,
think
true
of
full
be
may
at
we
the
may,
mysteries
divine
the
it
what
be
known
back
that
faulty knowledge
little
of
looking
in
centuries,
future
M.
THE
BANQUET
ALIGHIERL
DANTE
OF
jfirst treatise*
CHAPTER
I.
the
"
him, which
without
from
him
remove
the
use
of
Knowledge.
Within
the
impediments ;
other
on
that
the
it
one
on
be two
defects
or
may
the part of the Body, the
can
the
receive
dumb,
and
their like.
when
evil
triumphs
parts
the
in it, so
part of the
unfitlydisposed,so
are
nothing :
On
the
On
it is,when
Body
there
man
as
with
the deaf
and
it becomes
the
follower of vicious
deceived,that on
in contempt.
everything
the man, two
be understood, of which
account
Without
causes
they
cannot
The
itself the
of
of men, so that
quietness of speculation.
greater number
live in
the
is born
manner
the
necessity,
of
firstis the management
which
of civil affairs,
fitly
stagnation.The
family and conduct
to
in like
may
so
it holds
of them
comes
one
other of
draws
it is
pleasures,
throughwhich
much
the
AL1GHIER1.
DANTE
OF
BANQUET
THE
io
placewhere
person
and
and
are
to be detested.
ever
Oh,
where
innumerable
famished
blessed
the
are
Bread
the
are
fettered
who
ones
live
of this food.
those
few who
sit at
that
table
of
pasture with
the
creatures
who
eat
grass
and
acorns.
And
forasmuch
as
Mercy
know
wealth
the
is
how,
to
the
Mother
do
true
of
always
poor,
FIRST
THE
and
like
are
thirst
natural
the
herd,lie
gather up
common
and
there
at
falls from
them, by the
the wretched
I know
by little,
sit not
feet of
which
sweetness
what
from
the
the pasture of
those who
sit
the
at
cools
water
I,then, who
having fled
II
whose
livingstream,
before-named
TREATISE.
I collect little
for the
mercifully
myself,I have reserved
unhappy ones, not forgetting
to their eyes long
something which I have shown
them greatly
desirous.
ago, and for this I have made
Wherefore, now
wishingto prepare for them, I mean
to make
a
common
Banquet of this which I have
bread
of that needed
shown
without
to them, and
food such as this could not be eaten by*them
which
left behind
have
fit for
be
Banquet whose
members
venomous
retain
no
food whatever.
whosoever
of
domestic
sit at this
so
his stomach
as
humours,
But
that
so
let those
civil and
forth in vain.
should
one
which
meat,
unfitlydisposedthat
tongue, nor palate: nor any
vice ; inasmuch
and
hurtful
of
no
are
such
furnished
And
of
moved
; and
me
life,have
come
is full
it will
to
us,
the management
felt this human
let these
which
and
I
those
will
cause
eat
of
them
my
to
dish,with the
taste
and
to
digest.
The
meat
at this
teen
repast will be preparedin four-
Songs,some
of Virtue:
OF
BANQUET
THE
12
the
which, without
DANTE
ALIGHIERI.
some
of
"
"
"
how
it is for that
reasonable
one
and
it is fit to
age
at another
manners
are
demonstrated
treatise
of
Nuova)at
and
and
work
temperate.
in
one
; because
way
age in another
fit and
praiseworthyat one
age
improper
are
speak
be fervid and
to
passionate,and
At
age
blameable
and
with
this
suitable
at
argument
In
Book.
another,as
that
in
way,
certain
which
will be
the
first Book
fourth
(Vita
into my
give
relish to those
who
are
the
been
reasoned
guests invited
to
my
means,
since
Liberality.
my
will here
is to
full and
lovi
THE
FIRST
TREATISE.
II.
CHAPTER
preparing for
IN
servants
Banquet
bread,and
the
I, who
in
the proper
all blemish ; wherefore
writingstand
the present
well-ordered
to take
wont
are
every
13
see
in servant's
place,intend
to
two
remove
firstly
spots from this exposition
which at my repast stands in the placeof bread.
The
to be unlawful
is,that it appears
one
for any
to
speak of himself; the other,that it seems
be unreasonable
to
speak too deeply when giving
explanations.Let the knife of my judgment pare
to
one
speak of
to
from
of
no
he
this is the
one
man
without
doubt
for
any
which
one
here
to
necessary
And
arises,I
blame
althoughneither may
is,that anythingwhich
than that which
And
cause.
speaks; which
to speak of himself.
man
a
himself without
have
is
is wrong
in order
say
than
to
that
to
remove
it is
worse
praisehimself,
to be done.
The
is
essentially
wrong
through accident.
reason
worse
For
tially
openly to bring contempt on himself is essenbecause a man
to his friend,
it to
owes
wrong
take account
of his fault secretly,
is more
and no one
to himself than
the man
himself.
In the
friendly
chamber
of his thoughts,
he should reprove
therefore,
himself and weep over
his faults,
and not before the ;
world.
is but seldom
blamed
when
Again, a man
he has not the power
the knowledge requisite
or
to
: but he is always blamed
when
guide himself aright
v/eak of will,because our
good or evil dispositions
man
THE
14
measured
are
he
who
fault,while
he
therefore,
reveals
his
know
evil of himself.
avoid
it
as
evil,
; inasmuch
were
the words
which
he has
lauds
himself
esteemed
not
to
unless
reveals
it cannot
as
; it is praisein appearance,
For
be
he
good
have
it is
it is to
be done
honour
dis-
excess
infamyin
stance.
sub-
that of
Hence, he who
belief
and
man,
speak
to prove
assurance.
his
proves
in
spoken
are
inward
not
Wherefore
will.
self-laudation become
such
except
If
that he knows
his
proves
his want
of goodness ; if,
himself
he
A LIGHTER!
strengthof
the
by
blames
DANTE
OF
BANQUET
that
he
is
not
an
and
by self-praise,
in
he
revealingit
so
he
himself.
blames
and
And, again, self-praise
for this reason,
shunned
equally,
Because
there is
justjudgeof himself, so
Hence
it happens
him.
own
judgment the measures
and
self-blame
that
much
to
be
it is false witnessing.
who
man
no
are
can
be
true
who
sells with
And
is
and
as
the
the
and
one,
one
is
untruth,so
since to acquiesceis
therefore,
who
praises or who blames
wrong
face of any
man
; because
the
man
is the
to
thus
other.
admit, he
before
the
appraised
THE
neither
can
the
error
FIRST
TREATISE.
15
which
the way of due correction,
taken without reproofof error, and which
Reserve
understood.
Reserve
also the
corrects
of due
way
be
cannot
if
honour
is conceded
for the
reason,
that
to
take
the
less
fear of shame
the desire to
moves
me
; and
am
moved
by
16
OF
BANQUET
THE
DANTE
ALIGHIERL
that
proves
not
passionbut
those
CHAPTER
MUCH
fault is in that
some
as
III.
in the
grave
man
who
move
thingwhich is appointedto reand yet encourages
it ; even
evil,
might be sent to quella tumult,
quelledit,should begin another.
forasmuch
side,it behoves
as
bread
my
is made
cleanse
it
clean
on
the
other,
in order to shun this reproof
which
: that my
writing,
one
may term, as it were, a Commentary, is appointed
the before-mentioned
to
remove
obscurity from
Songs, and is,in fact,itself at times a little hard
This obscurity
is here intended,in
to understand.
does not occur
order to avoid a greater defect,and
throughignorance. Alas ! would that it might have
pleasedthe Dispenserof the Universe that the cause
have
of my
been ; that others
excuse
might never
might neither have sinned againstme, nor I have
I say,
suffered punishmentunjustly
; the punishment,
the pleasure
of exile and poverty ! Since it was
of the
one
me
to
beautiful and
on
the most
famous
THE
soul,and
weary
TREATISE.
FIRST
the
end
to
17
time which
is
given to
I have
gone
"
"
sail and
lands
without
and
shores
rudder,borne
may have
whom
not
value
ports and
the
by
work
to divers
imaged me
only my person became vile,but each
already completed was held to be of less
than that might again be which remained yet
to be done.
The
wherefore
this
conceives not.
That
which
mind
own
report adds
and
embellish,
which
so
its
by
it also
own
effect of endeavours
this action,and
by
receives
the
from
the
to
tion
decep-
goodwill
THE
BANQUET
ALlGHIERL
DANTE
OF
than
dissent of the
firstmind.
be ; either with
conscience ; even
made
the
as
ample
more
or
the
with
the
consent
it was
the third
And
true
state.
CHAPTER
IV.
HAVING
the reason
previouslyshown
why Fame
magnifiesthe good and the evil beyond due limit,
in this chapter to show
it remains
forth those
which make evident why the Presence restricts
reasons
in the oppositeway, and
having shown this I will
the principalproposition.I say, then,
return
to
that
for three
his Presence
causes
not
and
The
these
are
in
the
judge :
makes
person
firstis childishness,
I
; the second
the
third
is envy ;
is human
after the
manner
of children,and
the like of
THE
TREATISE.
FIRST
closed.
perceiveit,are
all that they can, and
see
sight.
order
19
to
And
and
often
sad
friends and
envy
second
is
men
as
these
are
stant
incon-
soon
the
cause
of
use
observation
comparisonis
due
Such
are
without
children,
The
any
the other.
and
fame
as
reason.
from
these
for envy
cause
of evil
reasons
is,that
judgment,because
it does
excellence
accounted
of
such
an
of less worth
one,
; and
to
be
themselves
these
passionatemen,
not onlyjudge evilly,
but,by defamation,they cause
others to judge evilly.Wherefore
with such men
their apprehensionrestricts the acknowledgmentof
good and evil in each person represented; and I say
this also of evil,because many
who
delightin evil
deeds
The
have
envy towards
third observation
evil-doers.
is of human
which
frailty,
THE
20
BANQUET
OF
DANTE
ALIGHIERI.
one
which
familiar conversation
In evidence
is not
of this,it is to
be
stained in many
parts ; and, as
is without spot." Now,
none
"
altogetherfree.
known
St.
says
the
that
man
is
man
Augustine,
is stained
some
for the
argument.
good, if we
Wherefore
may
be the
reverse
the
it is
same
conditions
clearlyevident
of the
that
is free,the
from which
no
one
imperfections,
Presence restricts rightperceptionof the good
of
the
evil in every
one,
than
truth
seen
and
desires.
been, as
more
by
it were,
which I perhaps
said
FIRST
THE
TREATISE.
V.
CHAPTER
it remains
is for
which
and
is
this bread
SINCE
to
cleared
now
it from
excuse
of accidental spots,
substantial one, that
not
three
by
choose
rather than
the
one
the avoidance
second
this it is
from
which
reasons
moved
One
the other.
to
me
springs
Unfitness
of inconvenient
And
flour.
wheaten
excused
briefly
from
21
the
Liberality
well-adjusted
;
for one's
Native
own
these things,
with the grounds for
Tongue. And
I mean
them, to the stayingof all possible
reproof,
in due
order to
That
which
to
the end
And
in view
is courage
thus he who
others,ought
suited
to
directlyleads them to a
of dispositions
best adapted
use
at in knighthood
; as the end aimed
of mind
and
strengthof body.
is ordained
have
the
to
service
those
which
dispositions
submission,knowledge
to
Because
human
commends
most
that end ; as
obedience,without which
well.
and
adorns
most
actions,and which
good result,is the
in this form.
out
reason
any
if he is not
one
is unfit to
subjectto
of
are
and
serve
of these
each
friend than
of
servant.
THE
22
of the wants
servant, not
in the
ALIGHIERI.
DANTE
of its lord,and
would
dispositions
Latin
OF
BANQUET
obedient
be all wanting to
a
language of
it if it
were
are
all
people. For,
our
which
to him
the
in
first
he would
be
place,if it had been a Latin servant
in nobility,
in virtue,
not
a
subjectbut a sovereign,
and
because
in beauty; in nobility,
the Latin is
perpetualand incorruptible
; the language of the
vulgar is unstable and corruptible.Hence we see
in the ancient writingsof the Latin Comedies
and
Tragediesthat they cannot change,being the same
Latin that we
have ; this happens not with our
now
native tongue, which, being home-made, changes
in the cities of Italy,
if
at pleasure. Hence
we
see
will look carefully
back
we
fiftyyears from the
extinct,
present time, many words to have become
and to have been born,and to have been altered.
But if a little time transforms them thus, a longer
So that I say that,if
time changes them
more.
those who departed from this life a thousand years
back
to their cities,
come
they would
ago should
believe those cities to be inhabited by a strange
people,who speak a tongue discordant from their
On this subjectI will speak elsewhere more
own.
completelyin a book which I intend to write,God
the
on
willing,
Language of the People."
not
was
subject,but sovereign,
Again, the "JL,atin
throughvirtue. Each thinghas virtue in its nature,
u
which
does
that
better it does
hence
call that
we
or
fitted ;
runs
we
it
we
to
which
so
much
the
active,doing that
ascribe
his
virtue
of
virtue
to which
sword
that
; and
virtue
more
lives
virtuous who
man
and much,
swiftly
see
it is ordained
for which
the
it has
life contemplative
he is best
horse
that
to
the
end
he is ordained
cuts
through hard
TREATISE.
FIRST
THE
23
do so.
to
things well, since it has been made
is ordained
to express human
Thus speech,which
thought,has virtue when it does that ; and most
virtue is in the speechwhich does it most.
Hence,
the Latin reveals many
forasmuch
ceived
as
things conwhich the vulgartongue cannot
in the mind
express,
even
as
those know
who
have
the
use
of
CHAPTER
HAVING
could
shown
not
have
how
been
the
VI.
the
present
Commentary
subjectof Songs
written in
or
obedient to those
Songs ;
and
THE
24
BANQUET
DANTE
OF
AlIGHlERL
that Latin
for my
Lord
would
not
needful
was
have been
to
capable
the
be understood
will not
and
let the
served ; and
servant
these variations
present work
ordered
do
it.
are
others who
that which
And
is
because
to
move
there
as
that
speak in general,
as
that it is
these
are
for
requisite
the servant
to
know
also the
even
as
knows
not
he
not
if it be
knows
the
; for
who
knows
from
afar off
one
animal,
because
he knows
perfectly,
a
a dog, a wolf, or
he-goat. The Latin
but not sepaVulgar tongue in general,
rately
if it should know
it would
it separately
that
animal
that it should
thus, what
25
Vulgar Tongues,because
all the
know
TREATISE.
FIRST
THE
know
more
one
might
soever
man
it is not
right
ledge
the Latin tongue, the use of that knowshow him all distinctions of the Vulgar.
knowledgeof
would
But
this is not
so, for
be
if he
distinguish,
tongue of Provence
one
from
the
German,
nor
that of Provence
the
can
German
not
Italy,the vulgar
of
native
does
from
with
does converse
contradiction ; that the Latin
friends of the Vulgar : but since it is not
some
familiar with
its
and
defective.
not
CHAPTER
HAVING
not
proved
have
could
not
who
obedience.
been
been
the
True
the Latin
Commentary
capableservant,
have
has
that
VII.
an
obedient
must
have
it
dient
is obe-
He
which
good disposition
obedience
could
is called
three
things,
26
THE
OF
BANQUET
DANTE
without
which
and
under
bitter;entirely
not
it cannot
; with
three
due
thingsit
be
and
ALIGH1ERL
it should
be
control,and
sweet,
pulsive
im-
not
excessive ; which
mentary
impossiblefor the Latin Com-
measure,
was
not
to
for it to
by such
an
argument as this : each thingwhich proceedsby an
and consequently
is bitter,
inverse order is laborious,
and not sweet ; even
to sleepby day and to wake
as
and not forwards.
by night,and to go backwards
For
is to
the sovereign,
the subjectto command
proceed in the inverse order ; because the direct
order is,for the sovereignto command
the subject
;
have
been
as
impossible,
and
and
thus it is bitter,
the
bitter command
is
said,is evident
not
; and
sweet
because
to
it is
done
without
his
to
back, and
carry
one,
commanded,
would
have
me
to
if without
say
that my
but
is in
been
that
in
whole
in
or
part,
commandment.
be commanded
my
will,either
own
commandment
obedience
is not
part spontaneous
of
the
Latin
should
entirely
; and
such
Commentary,
FIRST
THE
TREATISE
27
have
expounded
expound,as he
may
nowhere.
not
sive,
exces-
no
Nature
when
she
thirty-twoteeth
makes
in
the man,
she
and no more
and no less ; and when
makes five fingers
and no
the hand, and no more
on
less ; and
the Law
Neither
would
only in
would
the
not
only in
the
the
excess,
but
in each
one
would
have
not
been
obedient.
been
the executor
That
the
he
have
limit,but
not
have
would
not
have
been
of his
Lord,
usurper, one
Lord, namely,these Songs,
This
is ordained
Commentary
and
servant, commands
its
would
of the commandment
easilyprove.
this
Latin
thus
; and
within due
consequentlyit
which
been
this,but it
and not
defect,
done
sinned
and
intemperate,
to
have
Latin
have
obedience
can
to
less.
no
and
Justicewhen he
commands, and no more
is obedient
man
that which
does
and
the
desires that
for
their
they shall be
far intelligent
But
the
explainedthem, except
that
the
forasmuch
rest
as
could
the
desire to understand
than
Latin
would
to the learned
not
number
those
have
of
men
not
:
understood.
unlearned
have
and
so
Hence,
men
who
Songs
OF
BANQUET
THE
28
DANTE
fulfilledits commandment
is understood
which
Tongue,
so
ALIGHIERI.
well
both
the
as
by
Native
the Learned
and
have
it would
here
exceeded
their commandment.
I say, their
againsttheir will,speaking freely,
meaning would be explainedthere where they could
it in all their beauty.
not convey
And, therefore,let each one
know, that nothing
which is harmonized
by the bond of the Muse can
be translated from its own
language into another,
without
and
breaking all its sweetness
harmony.
And
this is the reason
not translated
was
why Homer
from Greek into Latin,like the other writings
For
that
we
why
the
have
of the
verses
of music
from
of the Greeks.
and
Hebrew
Psalms
And
are
this is the
without
and
beginningof
the
that which
reason
sweetness
translated
into Latin,
vanished.
proposed in
chapterimmediatelybefore this.
was
VIII.
CHAPTER
that,in order
provedby sufficientreasons
it would be rightthat
to avoid unsuitable confusion,
the above-named
Songs be opened and explainedby
a
Commentary in our Native Tongue and not in the
Latin,I intend to show again how a ready Liberality
SINCE
it is
makes
me
and
It is
in three
then, to perceivea ready Liberality
possible,
which go with this Native Tongue, and which
things,
would
not
have
gone
The
firstis to
THE
FIRST
TREATISE.
29
giveto
For
but to
give to and
give to and to
inasmuch
as
it has
one
is good ;
person
is ready goodness,
assist many
similitude to the
without
impossible
is
many
as
good giftsof
of the Universe.
Benefactor
forasmuch
one,
assist
to
to
one
be
is included
giving
many.
without
givingto
assists many
does good to
he
because
many,
and to the other ; he who
does good
assists one
one
to one
only : hence, we see the imposersof the laws,
if they are for the common
good,hold the
especially
Again, to
eyes fixed whilst compiling these laws.
give useless things to 'the receiver is also a good,
shows himself at least to
he who gives,
inasmuch
as
fore
be a friend ; but it is not a perfect
good, and thereit is not ready: as if a knight should give to a
and as if the doctor should give to
doctor a shield,
a
knight the written aphorismsof Hippocrates,or
But
give to
to
one
may
who
"
that of the
good
in
And
; because
giftought to
that is,that
receiver,"
him,"and that it be
in him
readyliberality
forasmuch
the wise
be
it be
men
similar to
suitable to
discourses
usuallycreate
desire to see
in this chapterI intend
their origin,
a
demonstrate
four reasons
to
sity
briefly
why of necesthe gift(in order that it be ready liberality)
should
be
useful to him
who
receives.
Firstly,
But
because
action
and
virtue must
as
sad in every
hence,if the giftbe not cheerful in the giving
in the
be cheerful
and
not
30
THE
and
which
OF
BANQUET
the
to
comes
DANTE
ALIGHIERI.
receiver
remain
all other
and
the
it will be
there
re-*
be
must
the
an
advantages;
through the
and
come
use
be
less useful.
And
it is blameable
since
to
in
not
the
useful to
more
giver. Wherefore,one
be useful to him
who
receiver than
that the
concludes
the
to
giftmust
be in itselfreadyliberality.
need
life happy.
receiver
is
But
friend,it
utility
stamps
which
of these,and
on
the
the food
must
that the
be
virtue
the
friends.
end
For
of
our
of virtue is to
giftmay
make
the
image
and
friendship,
memory
of
the
of
of the
the
gift,
firmer
the
much
so
impression,
hence, Martino
TREATISE.
FIRST
THE
the
wont
was
31
to
say,
will fade
Never
fore,
giftGiovanni made me." Wherebe its
in order that in the gift there
may
be ready,
and that it may
virtue,which is Liberality,
from
mind
my
the
who
be useful to him
it must
since
Finally,
forced, it
receives it.
action,when
is free
which
*be
person
is shown
free,not
goes
ingly
will-
his
keeping
when
the face turned thitherward ; it is forced action,
he goes againsthis will ; which is shown
by his not
he
the place whither
looking cheerfullytowards
its appointed
goes : and thus the giftlooks towards
place when it addresses itself to the need of the
to
receiver.
any
place;
And
since
by
itself to
address
it cannot
need
in order
except it be useful,it follows,
may
be with
that
the
free action,that
the virtue be
that
that
it
free,and
must
the
be
giftmust
besought costs
now,
because
freedom
from
be unasked.
us
so
dear, I
it will be
each
act
Wherefore
do not
of traffic,
that which
to
mean
fullydiscussed
in
argue
the last
THE
32
BANQUET
OF
DANTE
CHAPTER
A
LATIN
three
Commentary
above-mentioned
ALIGHIERL
IX.
would
be
wanting in
conditions,which
must
all the
cur,
con-
there may
be
Mother
ready Liberality
; and our
Tongue possesses
all,as it is possibleto show thus manifestly.The
Latin would
to
memory
learned men,
have had
have
served many
recall
; for if we
that which
is discoursed of above, the
not
without
we
who
wish to
have
see
made
of her
harlot ; and
these nobles
other
princes, barons, knights, and
many
whose
noble
people,not only men^ but women,
language is that of the people and unlearned.
Again, the Latin would not have been giver of a
are
TREATISE.
FIRST
THE
33
the Mother
as
Tongue will be ; forasmuch
gift,
it is used ;
as
as
nothing is useful except inasmuch
existence with inactive goodness.
is there a perfect
nor
of gold, and
Even
so
pearls,and other treasures
useful
which
subterranean,
are
of the miser
in
are
wherein
the treasure
of this
Commentary
for whose
service
lead
to
men
is
it is
of
this
in
use
these
treatise ; and
earth
gifttruly
the explanation of the Songs,
to
It seeks especially
made.
virtue, as
to
in whom
true
seen
design those
is sown,
nobility
described
all
almost
are
will be
This
treatise.
that will be
manner
is the
hand
The
concealed.
and
wisdom
by the process
only could have
after the
was
in the
are
than
place
lower
which
those
men
in the
of the
fourth
people,
as
those
noble
are
which
in this
"
of many
And
moved
Latin.
book.
thus
me
to
it is evident
use
the
that
Mother
ready Liberality
Tongue rather than
a
BANQUET
THE
34
OF
DANTE
ALIGHIERL
CHAPTER
X.
who, at
greatlyneeds excuse
and so honourable
its provisions,
'not of wheateri
bread of barley,
HE
the
must
be
from
that
reason
which
which
has
feast
the
been
long
noble in
make
can
so
man
depart
custom
of
used
process and
and
observed
are
estimated
both
in
in the end.
is moved
Reason, therefore,
to
command
that
when
look about
him
he
diligently
enters
a
new
path, saying, that, in deliberating
about new
be clear which
must
things,that reason
make
Let
a man
can
departfrom an old custom."
no
one
marvel,then,if the digression
touchingmy
apology be long ; but,as is necessary, let him bear
its lengthwith patience.
Continuing it,I say that,since it has been shown
how, in order to avoid unsuitable confusion and from
I fixed on the Commentary in
readiness of liberality,
the Mother
Tongue and left the Latin,the order of
I
the entire apologyrequiresthat I now
prove how
attached myselfto that throughthe natural love for
man
should
"
the
object,
second
is to be
jealous
was
moved
TREATISE.
FIRST
THE
35
And
it
:
by this reason
happens that it is possibleto magnify things in
conditions of greatness,and nothingmakes so
many
great as the greatness of that goodness which is the
that I do
mother
And
no
exalt
and
it may
be
seen
greater goodnesscan
is his
virtuous action,which
man
own
pure
greatness I
which
I
cause
he had
him
of greatness.
have than that of
preserver
goodness,by
of true
which
honour, of
of true and
friends,
are
acquiredand preserved: and this
that
as
give to this friend, inasmuch
of goodnessin latent power and hidden,
-
to have
would
have
mentary
Com-
more
beautiful and
better than
because
things rhymed
which
OF
BANQUET
THE
36
of
AL1GHIERL
accidental
therewith
connected
are
DANTE
that
"
ornaments
is,the rhyme
and
all accidental
So
ornament.
it will
Tongue, which
full of most
since
the
to
the
good
and
sweet
the
and
confusion
their shame
do
may
will
amiable
the
with
this
of
facility
conditions, and
in
Mother
our
perceive to be
beauty. But,
in its intention
to
show
malice
of
language,wherefore
this I shall
most
the
made
are
observer
determined
it is most
error
which
orations
the sweet
seen
be
in
be
; and
that
notable.
more
CHAPTER
XL
of the evil
perpetualshame and abasement
the Mother
commend
of Italywho
men
Tongue of
I say that
their own,
other nations and depreciate
their action proceeds from five abominable
causes
:
To
the
of discretion ; the
chievous
second, mis-
self-justification
; the third,greed
; the
and
fourth,an
last,vileness
of
invention
mind, that
one
of vainglory
following,
Of the
one
first,
part of the
As
the sensitive
with
its eyes,
has
soul
37
thus.
reason
can
inasmuch
things,
which
as
it
they are
externally
; so
coloured
with
TREATISE.
FIRST
THE
which
is ordained
each
as
discretion.
And
he
as
to
this is
; and
end
some
the eyes
the guidance of
is blind with
who
always according to
others judging evil and good ; so he who is blinded
from the lightof discretion,
ment
always goes in his judgaccordingto the cry, rightor wrong as it may
the guide is blind, it must
be.
Hence, whenever
of
sense
goes
follow
must
what
that
to
come
blind
bad
leans
soever
man
Therefore
end.
"
Mother
cry has
This
Tongue, for
him
it is written
on
been
the
below.
After
who
this cry
the
blind
above
men
mentioned,
with one
the
it were
hand
as
on
infinite,
shoulder of these false witnesses,
have fallen into the
are
ditch
of false
And
forasmuch
opinion,from
which
as
the
habit
of
virtue,moral
as
cannot
intellectual,
possiblybe had all on a
be
sudden, but it must
acquired through long
as
custom, and
some
art, and
as
these
care
not
in
people place their custom
to discern other things,
it is
and
discretion.
cry
aloud
Wherefore
"
some
it
Long live
one
begins
THE
38
DANTE
OF
BANQUET
ALIGHIERL
glory of
the
without
discernment.
persons
; for if a
some
the others
he
be
to
are
sheep
thousand
be
it to
sees
These
termed
others
dangerous defect in
Boethius
judges
should
feet,all the
if one
follow after it ; and
sheep, for
or
other, in crossinga road, leaps,all
when
"
"
the
cast
music
it from
of
the
bad
upon
themselves.
few, who
orators
blame
; and
to
excuse
the
upon
there
Thus
desire that
blade
man
may
themselves
or
for
on
and
are
speakingbadly,they
accuse
own
and
of the
harp,and
and
some,
hold
them
for not
or
bad
to
lift
not
to
be
speaking,
throw
blame
Mother
Tongue,
they are not
THE
FIRST
TREATISE,
39
ginning
these,Tullius exclaims in the bethe book
De
of his book, which he names
the Roman
because in his time theyblamed
Finibus,"
And
thus I
Latin, and praisedthe Greek grammar.
the Italian
vilify
say, for like reasons, that these men
that of Provence.
tongue, and glorify
Mother
third faction against our
The
Tongue
springsfrom greed of vainglory. There are many
other
who, by describingcertain things in some
language, and by praisingthat language,deem
to be more
themselves
worthy of admiration than
And
them
in their own.
if they described
doubtedly
unto learn well a foreign
tongue is deserving
of some
praisefor intellect; but it is a blameable
thing to applaud that language beyond truth,to
one's self for such an acquisition.
glorify
So
The fourth springsfrom an invention of envy.
that,as it is said above,envy is always where there
is equality.Amongst the men
of one
nation there
is the equalityof the native tongue ; and because
how
from
to use
knows
it like the other,therenot
one
The
envious man
then argues,
springsenvy.
not blaming himself for not
knowing how to speak
like him who does speak as he should,but he blames
that which is the material of his work, in order to rob,
the work on that side,
him who does
by depreciating
speak,of honour and fame ; like him who should
find fault with the blade of a sword, not in order to
throw blame on the sword, but on the whole work of
Againstsuch
as
"
the master.
The
fifth and
last faction
springsfrom vileness of
mind.
The magnanimous man
self
himalways praises
in his heart ; and so the pusillanimous
on.
man,
the contrary,always deems
himself less than he is.
And
because to magnify and to diminish always have
ALTGHIERL
DANTE
OF
BANQUET
THE
40
those of
others of
Wherefore
worth.
many,
of this vileness of mind, depreciate
their
account
on
much
Italywho
hold
all
applaud
the
this
preciousMother
of
in vile
Tongue
contempt, which
inasmuch
as
adulterers,under
of whom
men
whose
spoke in
CHAPTER
IF
flames
windows
there
answer
to
house,and
fire within
were
Yes
"
"
otherwise
pass between
if love for my
answer
of those
"
Yes
me
the
and
that
above.
to
would
one
should
if another
not
questionand
man
languageis
him, after
who
in me, and
the
should
how
the most.
the
should
if
ask
well know
might be mocking
would
own
"
visiblythrough the
if any
it,and
him, one
to
judgewhich
Not
XII.
blind
those
guidance go
answer
ask
me
if I should
arguments
pounded
pro-
TREATISE.
FIRST
THE
41
say
will understand
I became
tell how
Whilst
be blamed.
demon-
well,I
will
then how
my
confirmed.
writes
(as Tullius
that
in his book
on
pro-],
'
is nearest
Medicine
Musician, because
to
they are
that whereon
man
thus his
Native
the
to
than
because
lives,
own
Music
allied to them
more
the others.
to it. And
he is most
Language
is
united
is nearest
to
And
not
inasmuch
only of
as
itself is it
it is united with
united,but by accident,
the persons
nearest
to
and his
him, as his parents,and his fellow-citizens,
Mother
own
people. And this is his own
Tongue,
which is not only nearest, but especially
the nearest
to each man.
if near
Therefore,
neighbourhood be
the seed of friendship,
is said above, it is manifest
as
that it has been
I bear
to
my
one
Native
of the
causes
Language,which
is
nearer
to
than
me
bound
is most
people,that
to
the
the inheritance
and
because
it,gave rise
first-born
cause,
firstin each
stands
alone which
whereby that
above-mentioned
The
others.
the
AL1GHIERI.
DANTE
OF
BANQUET
THE
42
the custom
to
should
sons
mind
of the
succeed
to
relatives ;
therefore the most
relatives,
the nearest
nearest
beloved.
made
Again, Goodness
here it is to be known
anythingis
to
be
loveable
friend to
it.
goodness inherent in
thing; as in manhood
in that
quite free
womanhood
in
to
which
alone
is most
human
says
the
Philosopherin
or
This
the
much
virtue
loveable in him
this is
and
all
have
is loveable in man,
be
from
to
And
that all
over
me
which
Justice,
so
loveable
fifth book
of
that
the
THE
FIRST
TREATISE.
43
"
XIII.
CHAPTER
HAVING
those
said how
in the
things which
two
Tongue
Mother
have
made
me
there
are
its friend,
I will
and its innate goodness,
to me
is,nearness
and through
tell how by kindness and union in study,
is conthe benevolence
firmed
of long use, the friendship
I say that I for myself
and grows.
Firstly,
have received from
it the greatest benefits.
And,
it is to be known
therefore,
that,amongst all benefits,
that is the greatest which
is most
preciousto him
thai
who
as
receives it ; and nothing is so precious
through which all other thingsare wished ; and all
of
the other things are
for the perfection
wished
him
who
wishes.
man
a
as
Wherefore, inasmuch
second
have two perfections,
first and one
one
may
him to
him to be, the second causes
(thefirst causes
the
be good),
if the Native Language has been to me
of the one
and of the other,I have received
cause
that
from
been
hammer
chief of
are
the
causes
things
efficient causes
many
others,hence
the efficient
have
that it may
be shown
can
me
the
of the
fire and
one
the
sword-blade,
44
ALIGHIERL
DANTE
OF
BANQUET
THE
This my
is especially
so.
althoughthe workman
Mother
Tongue was the bond of union between my
the fire is the
who spoke with it,even
as
forefathers,
the smith
link between
makes
who
the
in
co-operated
the
cause
of
my
being. Again, this my Mother Tongue was
introducer into the path of knowledge,which is the
with it I entered
inasmuch
ultimate perfection,
as
Latin
into the
Language, and with it I was
taught; the which Latin was then the way of further
my
advancement
for
me.
And
so
it is evident
and
that this my
language has been my
great benefactor. Also it has been engaged with me
thus prove.
in one
self-same study,and this I can
Each
;
thing naturallystudies its self-preservation
known
by
me
Also
benevolence
of
between
long use
us
there
for from
has
the
been
the
beginningof
life I have had with
it kind fellowship
and
my
conversation,and have used it,when deliberating,
and questioning
if friendship
interpreting,
; wherefore,
increases throughlong use, as in all reason
appears,
it is manifest that in me
it has increased especially,
for with this my
Mother
Tongue I have spent all
And
thus one sees
that to the shapingof
my time.
this friendship
there have co-operatedall causes
of
:
THE
and
birth
have
which
Bread,
with
Poems
ought
of
it
our
time
new
day
in
day
that
in
to
that
clear
made
this
enough
of
nature
attend
be.
under-written
the
the
that
gathering
see
can
is
and
to
its
grain.
serve
up
Sun,
shall
darkness
gives
with
which
set,
and
light
This
it.
shall
and
in
to
stell
when
give
because
gloom
them
and
will
rise
no
which
with
barley-bread
themselves
satisfy
overflow
shall
are
be
will
will
our
fault
to
and
of
eaten,
of
is
Meat
is
Love,
ought
one
that
viands.
This
that
be
and
Wherefore,
the
the
to
concluded
backwards
reasons,
which
blemishes,
is, and
it
eyes
afore-stated
the
up
the
it be
Perfect
most
So
it.
for
casting
Thus,
the
but
Love,
45
let
Therefore,
growth.
only
not
TREATISE.
FIRST
more.
full
my
be
that
new
the
light
sun
to
the
sand
thou-
baskets
Light,
of
those
sun
this
who
of
this
third
the
who
YE
that
Thoughts
you
Soul
of
Voice
fed
that
once
Thought
that
oft fled
it beheld
whom
Of
That
One
Now
And
"
And
dread
Such
Of
the
opposite
the
It says,
That
Looked
"of
troubled
she
Why
long
to
be ! "
thought aside,
might
his
where
sight.
"
O, ill-starred !
glory
"
bear
When
I gaze
on
tender
into
they
death
beam.
consoled
once
"
dream
The
weeps,
that
eyes,
humble
the
lies
salvation
Lady's
anguish
doubted
feet.
me
outward
the
to
asks,
eyes
sweet,
was
regard
Soul
one
effectual
breaks
thought
to
the
angel in the
Still,therefore, the
rays.
Father's
your
her
in this
of
now
crowned
to
so
seeks
sighs
tears,
grieving heart
drives
fixes my
intently
gaze
her
star's
With
quivers
Who
says,
Must
Nor
Lady
"
with
me
hears
there
it discoursed
that
heart
my
on
said,
appears
masters
That
This
Soul
the
heed
you
glorified,
sweetly
so
brought
always
it,and
the
up
Lady
cares
in your
Thought
There
new
condemns
descends
Spirit that
life has
my
life I lead.
within
weeps
impart
can
I pray
the
Spirit that
you
therefore
about
heart,
my
by you,
heart's
I tell the
sad
The
but
none
I shall say
What
to
it stands,
where
To
is within
that
thought,
of
intent
move,
is moved
that
Heaven,
To
Heaven
reasoning
Hear
treatise.
Seconb
tTbe
her
such
and
flies
me
thine
as
eyes
of her
words
my
to
stir,'
die.
?"
SECOND
THE
"
Thou
"
"
dead, but in
art not
Soul of
Dear
TREATISE.
ours
vain
lost in
so
47
dismay,
thy distress,"
voice of tenderness.
Whispers a spirit
This Lady'sbeauty darkens all your day,
Vile fear possesses you ; see, she is lowly,
Pitiful,
courteous, though so wise and holy.
Think
thou delude
Save
High miracles
evermore
thee,so divine
before
adore,
of the Lord,
!"
me
My
pray
let them
I,dear last-born,
bring
rejoice
voice.
CHAPTER
I.
desirq I
and
voyage,
at
be
food may
happy
supper.
more
to the wind
reason
with the
ocean
healthful
of my
the end
comes
the
enter
of
hope
in order
before
profitable,
on
to be
haven
But
of
the
how
an
of my
easy
reached
that my
first dish
it ought to
eaten.
gorcal;
tha
and
it is
to
make
to
possible
this
one
explicit
understand
should
book
know
in four
The
does
one
not
ought to
it
that
and
different ways,
in this manner.
chiefly
ALIGHIERI.
DANTE
OF
BANQUET
THE
48
be
explained
ing,
thingwhereof you are discoursexample of which is the third
an
appropriate
Song, which discourses of Nobility.
and it is that which
Another is termed Allegorical,
of that
fit narration
is concealed under
under
concealed
says that
tame, and
beautiful Untruth
Orpheus with
the
that
signifies
him, which
when
Ovid
to follow
stones
man
gentleand
makes
and
wise
as
cruel hearts
humble,
the
and
Truth
the trees
made
is
not
will be
the
demonstrated
in the
this
take
theologians
last Treatise.
meaning
otherwise
Verily
tian do
tofollow
Allegoric
sense
The
which
it is used
accordingas
third
the
readers
is termed
sense
own
as
Christ ascended
the poets.
Moral ; and this
by
Uien
can
From
which
sense,
secret
is termed
supernatural
; and
took
with
understand
can
one
but littlecompany.
The fourth sense
i|that
thingswe
Him
!"nly
in the
IVpral
ought to lave
Mystical,that is,atbve
this it is,when
spiritually
SECOND
THE
TREATISE.
49
Soul's
liberation from
from
Soul
the
its powers.
in
But
alwaysgo
Sin
(or
in
it is made
Sin)
the
holy
without
included,and
it would
of
exodus
and
free in
Literal
must
the others
are
be
impossible
the others.
and irrational to understand
Especially
in the Allegorical,
is it impossible
because,in each
sible
thingwhich has a within and a without,it is imposto
the
to
to the
come
without.
within
Literal
to
is
be.
the
matter
Thus, it
the
gold to
not
firstlaid down
come,
is
upon
which
impossiblefor
and
prepared;
or
the
the
form
form
of
is
is,its subject,
for the form
of
Literal
is
possible
laid,
in the
as
house,
demonstration
since
especially
of
first to
the
it
possible
were
would
proceed
error.
Hence,
book
in
of
due
the
order
which
in
in
apart
from
us
not
are,
and
the
demonstrate
been
if
less
are
appears
them
if
the
"
the
that
is, by
that
well
to
that
Nature
knowledge
other
it would
is
meanings,
understood
Literal
first
proceed
we
say
to
way
therefore,
Literal,
so
this
as
that
one
much
the
in
says
know
we
it would
with
knowledge,
well
so
evidently
as
for
if
Again,
and
desires
which
that
know
innate
to
Nature
it, inasmuch
desires
they
Philosopher
come
therefore,
and,
fatigue
search
our
from
we
much
to
ordered,
so
of order
the
as
be
the
be
interpreting,
that.
to
of
up
must
impossible
coming
is,out
wit-h
building
of
it is
it could
Physics,
proceeding
which
"
be
had
irrational
not
first
demonstrated.
I, then,
order
and
that
the
first
Therefore,
mind.
methods
before
irrational, that
be
other
others
be
demonstration
Allegorical,
the
the
be
Literal
the
of
foundation
foundation
in
must
and
Knowledge,
also
so
LIGHTER!.
the
unless
proceed
to
DANTE
OF
BANQUET
THE
50
of
each
after
is, the
for
these
Song,
that
hidden
incidentally
to
firstlyupon
will
discourse
Truth,
on
place
the
and
will
reasons
and
other
time.
discourse
in
its Literal
of
its
sometimes
meanings
as
meaning,
Allegory,
I
due
will
may
that
touch
be
venient
con-
THE
SECOND
TREATISE.
II.
CHAPTER
then, I
BEGINNING,
had
that
say
the
star
revolved
twice
51
of
causes
Venus
the
made
mention
at
the
end
of the
"Vita
good-willwas content to
image. But because Love
my
nor
grows
but
desires
there
where
great
nor
time
there
and
are
itself to that
espouse
is not born
\,
suddenly,
in haste,
perfection
food for thought,especially
antagonistic
thoughtswhich
comes
to
it,which
that
still held
the
fortress of my mind
for
For the one
succoured
was
gloriousBeatrice.
side continually
on
one
by the ever-present vision,
and
the other on
the oppositeside by the memory
of the past. And
the help of the ever-present sight
increased each day, which
could
not
do,
memory
in opposing that which to a certain degree prevented
from turningthe face towards the past. Whereme
52
THE
fore
it
hard
loud
to
which
seemed
whence
the
came
full
celestial
virtuous
virtue
; and
began
third
the
intelligent understanding
Heaven
move,
then
be
In
the
preface
the
that
order
order
intend
that
the
it may
of
taken
be
will
the
all the
keep through
is
proposed Song
I intend
in
are
the
speech
the
which
follow
in
due
above.
of
it,as
order
it will
to
the
speak
to
be
to
and
usual
of
is
the
who
Venus,
in
the
which
made
various
last lines,wherein
work
all these
demonstrated,
as
itself,as
three
has
as
lines
is
spirituallyamidst
is in the
listen
to
Angels,
Heaven
first,in
then,
three
more
them
of that,
verse
induced
by
that
Treatise
within
first
second
I felt
third
it were,
the
to
say
I say,
contained
call
The
which
The
begins
comfort
should
we
this
rather
or
say,
after
that
thoughts.
man
to
thereof.
manifest
one
necessary
others,
first is the
revolution
movers
that
so
others.
Intelligencesare
certain
of
Song,
be
in
in which
form
which
well,
The
what
For
thought."
of
principalparts.
to
of
! who
You
"
longer
no
explanations
which
to
which
to
easy
part
power
say
of
its divisions
first know
must
the
to
in
that
thought,
new
intent
the
failed
towards
even
power,
struggle,
the
had
voice
victory of the
of
from
so
it, and
support
that
me
my
up
not
myself
to
lifted
could
also
wonderful, and
so
(to excuse
cry
it
courage)
was
me
endure, that
to
with
in
seemed
ALIGHIERL
DANTE
OF
BANQUET
the
if to
parts
been
are
said
THE
SECOND
TREATISE.
53
III.
CHAPTER
THAT
is
we
to
requisite
know
who
and
what
are
those
who
are
of those whom
to
I address.
And
althoughwith regard
thingsit is possible
concerningthose
but little,
reason
can
to know
yet so much as human
discern givesmore
delightthan the best known and
certain of the thingsjudged by the sense
most
;
accordingto the opinionof the Philosopherin his
to
the truth
book
on
Animals.
of the
then, that concerningthe number
held
Heavens
and their site,
different opinionsare
by many, althoughthe truth at last may be found.
Aristotle
believed,followingmerely the ancient
that there might be
foolishness of the Astrologers,
onlyeightHeavens, of which the last one, and which
contained
all,might be that where the fixed stars
that beyond it
are, that is,the eighthsphere,and
there could be no
other.
Again, he believed that
the Heaven
of the Sun
might be immediate with
that of the Moon, that is,second to us.
And
this
opinionof his,so erroneous, he who wishes can see
in the second book on
Heaven
and the World, which
is in the second
of the Books
Natural
on
History.
In fact,he excuses
himself for this in the twelfth
book of the Metaphysics,
where
he clearlyproves
himself to have followed also another opinionwhere
he was
obligedto speak of Astrology. Ptolemy,
that the eighthsphereis moved
then,perceiving
by
I say,
54
THE
OF
BANQUET
seeingits
movements,
many
the
DANTE
ALIGHIERI.
depart from
circle to
from
revolution
East
to
which
West
accordingto that
Philosophysince
are
and
is held
Astrologyand
in
those movements
moveable
nine
evident
which
Heavens
were
the
in
there
seen,
site of which
determined,accordingto
an
Art
is
which
is termed
CHAPTER
AND
the
first that
order
they
is ; the second
is that where
the
Sun
of
the
enumerate
IV.
houses
is ; the
this,that
is that where
is that where
Venus
is
the
the
Moon
Mercury
is ; the fourth
fifth is that where
is ; the third
is that where
Mars
is ; the
SECOND
THE
sixth
is that where
Saturn
55
is that
Stars ;
the ninth is that which is not visible except by that
is mentioned
which
movement
above, which they
where
is ;
TREATISE.
sphere,diaphanous,
designate the great Crystalline
rather all transparent. Truly,beyond all these,
or
the Catholics place the Empyrean
Heaven, which
of Flame, or rather
is as much
as
to say, the Heaven
Heaven
the Luminous
they assign it to be
; and
immoveable, in order to have in itself,
accordingto
this
each part,that which its material desires. And
Mobile
the Primum
has
is why that first moved
such extremelyrapid motion.
For, because of the
which each part of it has to
fervent appetite
most
each
Divine
be united with
part of that most
of Peace, in which
it revolves with
Heaven
so
is almost
much
its velocity
desire,
incomprehensible.
is the placeof
this quietand peacefulHeaven
And
from above beholds the
that Supreme Deity who
whole.
This is the place of the blessed Spirits,
accordingas Holy Church teaches,which cannot
Aristotle seems
to feel this,
speak falsely
; and even
understands
him well,in the first book
to him who
This
and the World.
is the highest
of Heaven
bound of the World, within which the whole World
is included, and
beyond which there is nothing.
alone in the
it is in no
formed
And
place,but was
term
Protonoe.
First Mind, which the Greeks
This
is that magnificenceof which the Psalmist
spoke
he sang to God :
when
Thy gloryis raised above
"
"
"
the Heavens."
"*"""
it
.,
the
Heaven
mention
is made
be
the
third ; whereof
I intend to
in that part which
of Venus
may
below
the
itself;and
the
Heaven
to
and
not
ninth
as
ALIGHIERI.
be
has
Crystalline
has
ninth
that
known
two
them
firm
firm
each
polesas
and
mutable
even
it is to
And
demonstrate.
DANTE
OF
BANQUET
THE
56
fixed,
the
one,
one
may
Heaven
the equator of its own
; which
equally,
from one
in each part of its revolution,is remote
term
from
pole and
any
the other,as
other round
circle has
rolls
apple or
And this
sensibly
perceive.
thingcan
an
in its movement
swiftness
more
he who
than
any
swiftly
; so
much
the slower
in
proportionas it
and
remote
^is more
to the pole; since its
nearer
of necessity
revolution is less,and it must
be in one
self-same time with the greater. I say again,
that in
to the equatorial
proportionas the Heaven is nearer
the more
much
noble is it in comparison to
so
circle,
its poles;since it has more
motion and more
actuality
more
and
life and
more
that which
virtue.
stars
is above
Hence
are
more
and
itself,
the stars
Venus,
and
more
nearer
touch
has
consequently
in the Heaven
full of power
form
more
amongst
to
from
more
of the fixed
themselves
in
that circle.
of
which
speak, is a littlesphere,
revolves by itself in this Heaven, the circle of which
call Epicycle; and as the great sphere
Astrologers
revolves about two poles,so does this littlesphere:
and
has this little sphere the equatorial
so
circle ;
and so much
the more
noble it is in proportionas itis nearer
to those : and in the arc, or rather back, of
this circle is fixed the
most
be
brilliantstar of Venus.
said that there
are
ten
SECOND
THE
TREATISE.
57
the
other
from
and
the
other
the
stars
the
How
star.
be
may
is
other
not
Heavens
for
present
told,and
concerningwhich
shown.
CHAPTER
SINCE
what
it has been
It is then
V.
shown
it remains
itself,
to show
in the
precedingchapter
is,and how
who
those
it is ordered
are
who
move
in
it
movers
to be
that is,Intelligences,
which
the
common
peopleterm
Angels:
and
Metaphysics,
althoughin the first book
and
Earth
he appears
to
incidentally
who
\vise,
only believed these to be
there
think
so
Heaven
on
other-
many
no
more
as
in
eternally
which was
much
inasvain,without operation,
impossible,
as their being is their operation. There
were
BANQUET
OF
others,like Plato,a
most
THE
58
only so
not
ALIGHlERL
DANTE
excellent
as
Intelligences
many
who
man,
there
place
ments
move-
are
there are
as
speciesof
Heaven, but even
of things; as of one
that is,manners
species
things,
all mankind, and of another all the gold,and of
are
and so with all : and
another all the silver,
they are
in
of
opinionthat
as
the
of
Intelligences
generators of those
are
kind, so these
each
being a type of
Ideas,which is as
universal forms
and
its
:
species
much
Heavens
each
movements
generators of the
were
one
them
the
to
as
after his
other
and
things,
Plato calls
so
say,
many
natures.
called
Gods
and
Goddesses,
althoughthey could not understand those so philosophicall
Plato did ; and
as
they adored their
images,and built large temples to them, as to
Juno, whom
they called the Goddess of Power ; as
to Vulcan,whom
they called the God of Fire ; as to
Pallas,or rather Minerva, whom
they called the
Goddess
of Wisdom
to Ceres, whom
; and
they
called the Goddess
of Corn.
Opinions such as
these the testimony of the Poets makes
manifest,
for they describe to a certain extent
the mode
of
The
the
Gentiles
Gentiles
faith ;
and
remains
of
both
it is
in
them
their
sacrifices and
testified also
in
in their
names,
many
of places and
in names
or
antiquity,
ancient
he who
will can
as
buildings,
easilyfind.
And
althoughthese opinionsabove mentioned might
be built upon
a
reason
good foundation by human
and by no slight
not
knowledge,yet the Truth was
seen
from
by them, either from defect of reason
or
defect of instruction. Yet even
it was
by reason
that very numerous
to see
possible
the creatures
were
above
mentioned
understand.
And
who
the
are
not
one
reason
such
as
men
is this :
can
no
one
THE
TREATISE.
SECOND
nor
doubts, neither Philosopher,
nor
Christian,nor any one of any
either the
whole
the
or
that
Blessedness,and
most
perfectstate.
here
Human
Gentile,nor
sect, that
Jew,
they are
those
ones
in
are
have
may
Beatitudes,
two
only
not
that
as
of
"
all
a
Nature
Beatitude, but
59
is
one
the
that of the
it would
Contemplative,
these Celestial Beings
be irrational if we should see
to have the Beatitude of the Active
Life,that is,the
Civil,in the government of the World, and not to
which
is the most
have that of the Contemplative,
excellent and
But
Civil government
their intellect is
beyond
one
this
Divine
-and
"
much
so
more
its Beatitude
much
rather
the
beloved, so
more
the
much
more
thing is more
image of God
"
beloved
more
the
if it has been
of God
vast
more
has
vast,
more
has He
vivifyingpower
so
it
given to
'
the
to
; and
been
more
than
creatures
the
is it in the
and if it be
of
the
proportionas
the
Beatitude
other,because
and perpetual,
there must
be
templation.
ministry,who live only in con-
because
in
the
have
cannot
And
Divine
has
which
that
since
others
Divine.
most
than
be
the
effects tend
to
that
tenth
book
opposed
in the
which
of
show.
Aristotle
concludes
of those
And
seems
this
to
the
Ethics,that to the
separate substances the ContemplativeLife must be
be imperative
requisite
; as also the Active Life must
them.
to
Nevertheless,in the contemplation of
of the Heaven
certain truths the revolution
follows,
which is the government of the World ; which
is,as
state
it were,
Civil government
ordained
and
compre-
contemplation of
ruling Intelligences. The
the
the
no
give
cannot
the
Divine
the
Human
it in
which
that
Intellect
it has
is the
by the
if we,
God
that
quite evident
number.
of the Divine.
adduce
it
the
for
concerning this
; since
likewise
excellence, which
the
overpowers
to
is
which
we
strated
fullydemon-
not
wonder
eyes
let
Nor
reasons
to
great
possible to
present.
are
ought
we
by
able
this
in
were
other
and
been
them
reasons
if these
stated, and
innumerable, it
made
suffice
let these
marvel
one
could
other
Many
but
has
He
lect
Intel-
is dominated
have
to
almost
SpiritualCreatures
create
any
above
reason
others, understand
many
Hence,
cause
all,especiallyof
Divine, but
the
dominate
not
the
wherefore, since
of
cause
is,
is,that
reason
because
not
that
movers,
other
cause,
Intellect,it follows
does
see
the
in the
bended
by
ALIGHIERI.
DANTE
OF
BANQUET
THE
60
their
at
of the
Human
the
book
Philosopher says in the second
of the Metaphysics, and
he affirms their existence.
have
from
not
/Though we
perception of them
any
Jwhich our knowledge can begin,yet some lightfrom
Mind,
as
their
most
vivacious
intellect, inasmuch
mentioned
who
has
luminous,
of
the
the
intellect
passes
closed, so
prisoned by
the
oi
others,
many
closed
eyes
bat, for
perceive
we
and
because
light which
with
as
reasons
shines
essence
affirms
even
air
aboveas
he
to
be
brightness or
through the pupils; as
long
organs
the
little
some
otherwise
not
the
our
upon
of
as
our
are
the
soul
body.
the
eyes
is bound
of
ray
it is
the
and
SECOND
THE
61
TREATISE.
VI.
CHAPTER
has been
said
"
creatures
Spouse
are
and
Solomon
from
the
in
great
Secretary,Holy
"
says
very
Who
Desert, full
is
this
of those
number
; since
Church,
that
of
cometh
things which
His
whom
forth
give
ALIGHIERL
DANTE
OF
BANQUET
THE
62
"
her friend ?
leaningupon
delight,
preachesthese most
innumerable
She
; and
that
to
more
in
divides them
almost
the
of the
second
Thrones
these
; and
make
orders
Angels,the
third of
Archangels,the
three
be
to
affirms.
holds and
The
creatures
and
believes,
orders
that nine
says,
say, three
is to
: and
Principalities
so
noble
"
not
"
first
as
exaltation.
after them
the
the
there
Then
these
Above
above
and
the third
And
the
are
all
the
are
the
are
Powers
and
Seraphim ;
the
and
Cherubim,
these
make
Hierarchy.
the most
is the number
that in which
Majesty
Dominations
potent
reason
in which
the orders
is in Three
are.
for their
tion
contempla-
stance,
Persons,which have one subit is possible to contemplate them
triply.
For it is possible
to contemplate the Supreme Power
of the Father,^
which the first Hierarchygazes upon,
and which we
namely, that which is firstby nobility,
last. And
enumerate
it is possibleto contemplate
the Supreme Wisdom
of the Son; and upon
this the
second
And
it is possibleto conHierarchygazes.
template
the Supreme and most
fervent Charity of
the Holy Spirit;and
this the third Hierarchy
upon
to us, gives of the gifts
gazes, which, being nearest
which
it receives.
TREATISE.
SECOND
THE
63
in
in each Hierarchythere
so
Trinitytriply,
three orders which contemplatediversely. It is
are
possibleto consider the Father having regard to
of the
but Him
none
; and this is the contemplation
of the First Cause than any
Seraphim,who see more
It is possible
to consider the
other AngelicNature.
Father
accordingas He has relation to the Son,
the Divine
apart from
is
He
that is,how
united
contemplationof the
the
It is possibleagain to consider
Cherubim.
Father accordingas from Him
proceedsthe Holy
and how united
and how it is apart from Him
Spirit,
this is the contemplationof the
with Him
; and
with
Him
this is the
; and
Powers.
And
in like way
and the Holy
Son
possibleto contemplatethe
Spirit.
it is
plative
Wherefore,there must be nine orders of contemSpiritsto gaze into the Light,which alone
beholds itselfcompletely. And
this is not the place
to
be silent so
these
orders
much
some
were
created,perhaps
restore
which
as
one
lost
in number
as
soon
of
the
Nature
Human
word.
as
they
tenth
to
part,
created.
was
were
The
therefore
declare the
His
this
announces
Psalmist
handiwork."
the
Unity
and
"
God
The
Heavens
the Firmament
showeth
says
Wherefore
movers
of
stability
it is
of the Heaven
Angels,and
Archangels,and those
may be the
the Thrones, in whom
the Love
being innate,they do
their work
reasonable
of the Moon
those of
of Venus
of
to
the
Mercury
may
be
Holy Spirit
conformably to it,
which
ALIGHIERL
DANTE
OF
BANQUET
THE
64
means
The
full of Love.
of that
Heaven
form
is
takes
from
to
Love
"
Father, who
virtue
Oh
! son,
takest
Typhceus," And
of his
heed
no
so
when
Metamorphoses,
to Love
ar"e
Ovid
"
Thrones
this Heaven
Son,
not
the
of
great
darts
of
my arms,
which are ordered
in number
of the
virtue, son
my
to the
government
of
great, concerningwhich
the
So
Movers.
Movements
there
are
Three
SECOND
THE
TREATISE.
65
lution
caringfor that alone,the revoproduce,
proper to that sphere which each one moves.
noble form of the Heaven, which has in
The most
of this passiveNature, revolves,
itselfthe principle
for this ;
touched by the Moving Power, which cares
and I say touched,not by a bodilytouch,but by
which directs itselfto that operation.And
a Power
I begin to speak
those to whom
these Movers
are
I put my inquiry.
and to whom
These
Movers
CHAPTER
to that which
ACCORDING
VII.
is said above
in the third
this treatise,
in order to understand well
the firstpart of the Song I comment
site
on, it is requi-
chapterof
to
Movers
has
discourse
; and
been
those
of
in the
discussed.
of the Heaven
of Venus :
proved to be Movers
with the intellect
Ye who, writh thought intent
(i.e.,
"the third Heaven
alone, as is said above),
Hear reasoningthat is within my heart ;
and
move,
I do not say
Hear
because they hear any sound,
of hearing; but I say
for they have no sense
Hear,"
meaning with that hearing which they have,which
is of the understanding
throughthe intellect. I say,
Hear reasoningthat is within my
heart,"within
which as yet has not appearedexternally.It
me,
that throughout this Song, acis to be known
cording
the one
to
and
the
sense
(the Literal),
other sense
the Heart is concerned
(theAllegorical),
with the secret within, and not any other special
"
"
"
"
"
"
"
66
When
body.
or
that which
DANTE
OF
BANQUET
THE
I wish
ALIGHIERT.
say, I
to
assigntwo
to
reasons
is the
One
why I ought fitlyto speak to them.
novelty of my condition,which, from not having
been
experiencedby other men, would not be so
understood
by them as by those who superintend
this reason
I
such effects in their operation.And
touch upon
when
I say
The
thoughtsI impart."
man
receives
relate it to him
benefit
who
"
To
alone
you
other
its
is : when
reason
he ought
injury,
or
bestows
or
new
a
first to
inflicts it,if he
can,
this
thereof to
reason
that is moved
where
it stands ;
"
let
injury,
gentlemercy
I touch
by
an
upon
you,
my
that
is
is
namely,your revolution,
when
with
him
sweet
I.say
words.
"
Heaven,
life has
brought To
to
operation,
say, your
that which
has drawn
here
"
lead
Therefore
to
you
me
and
as
is
'tis need
is in my
mind
; and
great
TREATISE.
SECOND
THE
67
I say
namely,the
things,
To
Voice of
A
that
Spirit
cares
always
it,and there
hears
her tears,
condemns
And
of the
rays
the
rays
star, because
of each 'Heaven
desires to know
one
are
the
way
into
by
thingshere below.
since the rays are no other than a lightwhich
from the source
of Light throughthe air even
the
thing illuminated,and
light has no
except the star, because
far
which
And
comes
to the
source
is transparent,
from
has
that
its Movers, is of
nobilityof
souls,and
in other
it
things,
that it is so
notwithstanding
hundred
and sixty-seven
one
it is to the centre
times
farther than
which
is three thousand
two
hundred
of the Earth,
and
miles,
fifty
THE
And
the
DANTE
OF
BANQUET
68
of the firstpart of
exposition
Song.
VIII.
CHAPTER
WHAT
is to
be
of
first
the
how
understood
experiencedfrom
their
what
the
said ; and
was
meaning
I
ALIGHIERL
the
qualityof
one
the
and
that
upon
being lost,in
In
these
within
was
manifest
strugglewithin
divisions.
two
cause
it makes
the
and
first
place it
oppositions,
according
Then
me.
other
voice
which
firstly
the
me
what
of
narrate
opposition
described
what
that
by Reason,
thingsmust
which
and
which
named
by Sense, nor
when
therefore,
not
is less noble ;
should
the living
man, one
Reason, which
be
understand
by
that
best, as
by aught else
one
speaks of
the man
using
is his
"
"
"
SECOND
THE
TREATISE.
69
insomuch
that is,pleasing,
it is persuasive,
as
(sweet,
or
beautiful,
gentle,delightful)
; this thought often
sped away to the feet of the Father of those Spirits
I speak, that is, God ; that is to say,
to whom
of the
that I in thought contemplated the realm
Blessed.
Thought that once fled up to the Father s
cause
the final cause
feet." And
I name
immediately,beI say,
I ascended there above in thoughtwhen
to let you underThere I beheld a Lady glorified,"
stand
certain
that I was
certain,and am
by its
in Heaven
fore
that she was
graciousrevelation,
; wherefor
times how this was
I, thinkingmany
possible
"
"
thither,rapt,
went
me,
speak of
I
to let you
go
where
Of
me
she
it
its sweetness,
quently
subse-
Then
were.
understand
that it made
as
thought,in
which
And
gone.
of this I
such
was
was
order
might
speak there
whom
'
And
me.
that
and
is
that
Soul, that
because
Spirit,
not
Blessed
thought sent
as
known
it is to be
Thought,
see
the
so
'
on
that
stated
mission
in
the
which
it
; the
"
here
this
in
terms
one
ascended
was
to
especial
an
Soul
is understood,
precedingchapter,as
with acquiescence.
thought in general,
Then, when I say, Now One appears that
the thought aside/' I touch the root of the
saying how that previousthoughtwas
struggle,
"
drives
other
wont
to
the
other, and
yieldthrough want
that which
of power.
to
one
drives
is driven
And
be
one
appears
I say
that
OF
BANQUET
THE
;o
thought,which
taking hold of me
newly
this
that it
that
the
much
"
and
masters
in
with
me
heart,that is, my
that my
ALIGH1ERI.
DANTE
Soul, saying
subduing my
such
inner
shows
countenance
powerful in
is
appears,
effectual
might
trembles
life,
it in
some
"
so
new
appearance.
thought
"
fix
my
of
words
promisingme
me,
is its salvation.
to
the Soul
And
that the
in order to make
experiencedin love,it
one
mode
to gaze
of
rhetoric
sightof
says
her eyes
this credible
that it is for
who
woman
it is
fears
beautiful
when
CHAPTER
Now
that
it is shown
born,
and
the
IX.
how
and
whereof
Love
is
SECOND
THE
remains
since I
that
TREATISE.
of the hearer.
in the mind
most
speak further,and
performs the work of
to
to
mean
which
that
discourse
of
whom
to
undoes
mention
of the
of that which
then
undone, and
Therefore,
those
which
first to
condition
of the
discourse
71
this
and
to
part which
was
generated by
was
the other.
here arises
But
without
over
to
one
any
say
Since
Love
is the
effect of these
ought
each
that
reason
protect what
loves
cause
it loves.
its effect,and
To
this
question
can
one
easilyreply,that the effect of those Spirits,
as has been
said,is Love : and since they could not
it except in those who
are
save
subjectto their
revolution,
they transfer it from that part which is
is within reach,
to that which
beyond their power
from the soul departed out of this life,
into that
human
is yet living
which
transfers in
nature
; as
the human
of the father to the
form its preservation
son,
to
because
it
in
cannot
this
father
preserve
nature
than
more
human.
And
thus
soul
that
ever,
is the
questionsolved.
But
since the
touched
upon,
that ; because
conclusion
to
immortalityof
I
to
will
make
discourse
the
mention
the
Soul
is here
digression upon
have
made
of
fit
that
ALIGHIERL
DANTE
OF
BANQUET
THE
72
I do not intend
livingand blessed Beatrice,of whom
to speak further in this book.
For
propositionI say that, amongst all the
that is the most
vile,
foolish,the most
bestialities,
and
which
damnable
most
wherefore, if
be
all
writers,
this,that in
in
agree
turn
all
over
there
is
some
Aristotle
especially
this
principle.And
everlasting
other life to
no
we
or
philosophers
of
books, whether
believes
Soul ; this
to desire ; this Tullius
each stoic seems
especially
Old Age.
in that book on
to desire,
seems
especially
faith
the
law
the
seems
Tartars,and
describe
human
that
it when
man
he
is certain
denies
one
no
to
even
perfect
most
This
below.
affirms
Aristotle
Each
the
is
nature
here
natures
which
impossibility
an
horrible.
be
would
have
who
And
result
there would
the
on
spoken according
to desire; this
of the Gentiles seems
to desire,
Jews, Saracens,and
among
all other peoplewho live accordingto
civil law.
some
book
that
in
This
to
desire
to
seems
all
of
:
and
book
would
be
There
have
that
and
animal,
is
greater than
been
many
thus it would
man,
would
impossible;
and
which
is his chief
cause
of the
that
who
any
have
other
given this
animal.
life for
perfect
be the most
imperfect,which
that that part, namely, reason,
would
be in him
the
perfection,
chief defect
of
And
which
again
seems
it would
strange
follow
to
that
SECOND
THE
TREATISE.
Nature, in contradiction
hope
many
have
hastened
mind
to death
since
if there
be
immortal
put
of the
were
no
be
must
the
of
body
that
they
life; and this also is impossible.
continual experienceof our
have
herself,could
to
in the human
this
73
dreams, which
our
immortal
part in
revelation.
This
us,
part
think
if one
incorporeal
corporealor incorporeal,
cerning
opinionswhich I find con-
of the
because
informed,by
immediate
an
and
is moved,
the
informer ; and
immortal
there is
rather
or
informer,ought
the
proportion to
mortal
which
That
this.
to
have
between
the
proportion.
no
Again, we
other
assured
are
makes
reasons
of it
us
our
given to us by Him who sees and measures
which
whilst
we
cannot
see
immortality,
perfectly
is mingled with the mortal.
immortal
But we
our
it by faith perfectly
it
see
see
we
by reason
; and
with the cloud of obscurity
which grows from the
mixture
of
ought to
be the most
are
in
us
the
and
mortal
I thus
equallycertain,after
and
with
with
whom
immortal.
the
that
pass
to
This
both
I
am
that other
glorious
Lady lives,
it was
soul was
when
enamoured
my
as will be set forth in the next
struggling,
chapter.
X.
CHAPTER
RETURNING
to
ALIGHlERL
DANTE
OF
BANQUET
THE
74
that in that
I say
proposition,
the
which
verse
"
of which
that it was
it is said above
wont
to
be the
"
The
'
"
this
thought,which
ascended
into
consolation.
my Soul much
Then
afterwards I say, that all my
Soul,of which I say, That troubled
to
"
of itself,
and
excuse
this is made
1
When
that
that
speaks againstthe
evident there
"
That
troubled
eyes ; and
one
things:
this
thought,my
one,"turns in
woman
'
the
first is,she
saw
them.
"
blasphemes the
And
here
you
asked,
I say
three
hour when
must
know,
into
althoughmany thingsin one hour can come
the eyes, trulythat which comes
line
by a straight
into the point of the pupil,that trulyone
sees, and
that only is sealed in the imaginative
part. And
this is,because the nerve
by which the visible spirit
SECOND
THE
is directed
runs
TREATISE.
part, and
that
to
75
thereupon truly
one
look
on
And
many
shaft
flies from
is
the bow
light. Therefore,
mine
"When
The
when
she ? "
eyes looked
her
did
other ?
whom
of Love, with
eyes
ask,
it is
as
When
"
much
look
mine
and
each
weapon
first into
as
ask,
to
each
into
"
second
point is
disobedience, when
in that which
it says,
"
Of
their
reproves
"
power,
and
therefore
dreaded
the
"
ALIGHIERL
DANTE
OF
BANQUET
THE
76
XI.
CHAPTER
meaning
THE
in
Now,
shown.
of the
shown
in the
into
will divide
"
begins
Thou
its last
words,
but the
cause
be
dead
is
and
two
"
It
And
thee."
to
understand
is not
it
is
continuing
art dead
thyselfseemest
to
into
which
who
of this woman
here
says,
that thou
true
thou
it well,I
in the
deadly dismay
new
dead," it then
wherefore
fallen because
vilely
to
that
not
art
be
"
part,in order
dead," which
the
must
antagonistic
this part is contained
entirely
art not
which begins, Thou
stanza
or
verse
in which
part
thoughtspeaks;
due
be
to
has
thou
;
to
art
appeared
observed
that,
Consolation,each sudden
change of things does not happen without some
And
this is expressedin the reproof
flurryof mind.
the spirit
voice of
of that thought which is called
tenderness,"when it gave me to understand that my
"consent
towards it ; and thus,one
can
was
inclining
"easilycomprehend this,and recognizeits victory,
when
it alreadysays,
Dear
Soul of ours,"therein
making itself familiar. Then, as is stated,it com*mands
where it ought to rebuke that Soul,in order
as
Boethius
says
his
in
"
"
to
her
induce
"
it to
come
to
her ; and
therefore it says to
See,she is lowly,Pitiful,
courteous, though so
wise and holy."
These are two things
which are a fitremedy for the
fear with which the Soul appeared impassioned
; for,
the individual to hope well,
firmlyunited,they cause
and especially
all other goodness
Pity,which causes
to shine forth by its light.Wherefore Virgil,
speaking
:
SECOND
THE
TREATISE.
77
it,which
people understand
common
is to
lament
the misfortunes
over
effect which
But
passion.
"
neither
courtesy. And
peopledeceived
the wretched
are
in this
even
common
liberality
; for liberality
is an especial,
and not a generalcourtesy. Courtesy
is all one
cause
with honesty,modesty,decency; and bethe custom
the virtues and good manners
were
in Courts
the opposite is the
now
as
anciently,
that courtesy is no
other than
taken
was
baseness.
is here
meant
the two
is
be
how
would
much
vice
this
are
Courts,
well accompanied
especially
virtuous
wanting by
the
afore-mentioned
much
from
taken
; which
and
It says
lightwhich reveals
clearly.And
person
how
be
the Courts
from
the
and
good
how
much
the
it is that
evil of
knowledge
custom
does
there
not
!
light
How
much
madness
to
seen
to
stupidand vicious,
be
be
by
this
madmen
with
seem
the
and
to
and
light! Better
high in station,
world
in the
infamous.
siastes
"
the Sun
to
nor
Truly
There
ALIGHIERI.
DANTE
OF
BANQUET
THE
78
is
for such
under
seen
thereof
owners
their hurt."
it laysa
subsequently
Then
is,on
my
Soul, that
Lady : Think
promisingmy
"
her when
command
it should
thou
Save
High
even
its
evermore,"
quitecontent with
perceptionof all her
clear
accomplishments
; and
then
thou delude thyself,
otherwise
one
it shall have
miracles
it,that
on
call this
now
wonderful
"
the
so
in Eccle-
says
sore
Solomon
be
then this
one
says
shall there
shine
"
before
thee ;
neither does it
And
to the end of that stanza.
speak
here
the Literal
CHAPTER
XII.
to
the
turn
back
Song,
same
in order
that when
-accustomed
the song
was
it,so
to
compose
sung, with
contrived
certain
part of
it is in the
express
But
rhythm
I have
used
somethinginde-
THE
SECOND
TREATISE.
79
the
this is what
I say in that
But, because it often
part.
"
"
let them
pray I,dear last-born,
At least to find a music in my voice.
bring
rejoice
THE
For
in this I desire to
is said
what
ALIGHIERL
DANTE
OF
BANQUET
8o
no
say
above, except
"
other
Oh,
accordingto
men,
who
you
cannot
meaning of
the
see
Grammarians
and
this
of the discourse,
CHAPTER
XIIL
Literal
the
so
stung with
availed
sadness
that
no
I had
lost the
time,I
consolation
left
was
whatever
after some
Nevertheless,
time,my mind,
took heed, since
reasoningwith itself to heal itself,
me.
neither my
it,to
own
turn
one
And
nor
to
had
I
that of another
the
method
adopted when
set myself to
which
availed to
a
fort
com-
certain
consolate
dis-
he looked
solation.
for Con-
read
book
that
of
in which, when
to
Boethius, not known
a
many,
captiveexile,he had consoled himself. And, again,
THE
SECOND
TREATISE.
Si
it.
dream,
as
it is wont
and
beyond
his purpose
appears
cause
I, who
in the Vita
be seen
may
to be that a
as
not
sought to
man
Nuova.
And
seekingfor silver,
gold,whose hidden
goes
he finds
;
a
for my
tears, but words of authors and of
which I judged
sciences and of books ; reflecting
on
remedy
that
so
myselfto
to
was
sweetness
and
who
Philosophy,
the
Lady of these
authors,of these sciences,and of these books, might
be a supreme
thing. And I imagined her in the form
of a gentleLady ; and I could imagine her in no
if
other attitude than a compassionateone, because
the sense
of Truth beheld her,hardlycould
willingly
with this imagination
from her.
And
it turn away
I began to go where she is demonstrated
truthfully,
and
that is,to the Schools of the Religious,
to the
of the Philosophers
disputations
; so that in a short
time, perhapsof thirtymonths, I began to feel her
well
the
much
rise from
virtue of this
the
thoughtof
the firstLove
if
wondering at
in the speech of the proposed
condition under
the figure
the Lady with whom
I was
was
worthy
any Vernacular
new
one,
as
myself,opened my mouth
Song,showing my
of other things: for of
enamoured, no rhyme of
to speak openly,
the hearers so well preneither were
pared
that they could have easilyunderstood
the
words without figure
faith have been
: neither would
"2
to the true
them
givenby
I
inclined
was
thought,the
the
figurative
believed,
to
was
to
I then
believed of this.
intent of
meaning,as
; since if the
that
ALIGHIERL
DANTE
OF
BANQUET
THE
not
"
beginto speak :
Ye
be
who,
move."
third Heaven
most
who
these Movers
to be
it remains
Philosophy,
beautiful
and
and
were,
seen
what
accordingto the
here it is
order which has been gone through. And
and to explanation
not needful to proceedto division,
of the letter,
for,having turned the fictitiousspeech
And
of
firstly
away
from
third Heaven,
the
that which
through,this meaning
by the expositionjustgone
evident.
made
is sufficiently
XIV.
CHAPTER
IN
order
Heaven,"
to
what
see
has
one
I desire to express
and
then
will
one
was
Science,and by
from
three
with
the
needful
to
resemblances
meant
first
the
by
see
Heaven
mean
is
in
what
by
place
this word
how
and
the
other
Heaven
round
which
one
fixed centre.
moves
alone
Heaven
this third
why
revolution
of its movement,
perceive
us.
is the
revolves round
"third
to
the
Heavens
Sciences,especially
by the
in which
number
they must
appear ;
seen
Third.
by discussingthat word
similitude
it means,
of
the
For
not
; and
order
and
will be
as
The
and
one
each
have
on
thus each
first
the
movable
account
Science
SECOND
THE
for
its
round
moves
subject,which
demonstrates
Science
no
that.
presupposes
illumination
of the
not
foundation,but
similitude
other.
the
is
the
each
For
visible
illuminates
Science
its own
and
one
83
itself moves
second
The
illuminates
Heaven
TREATISE.
the
from
the
seed,
Thus
the
as
Aristotle
Sciences
the
and
the
are
other
cause
in
heat of
Peripatetics.
us
of
the
of
perfection
; by the use
which we can
concerningthe Truth, which
speculate
the Philosophersays
ultimate perfection,
is our
as
of the Ethics,when he says that
in the sixth book
Truth is the good of the intellect. Because of these
other resemblances,
and many
it is possibleto call
Science,Heaven.
Now
it remains to see why it is called the third
Heaven.
it is requisite
Here
to reflect somewhat
with regard to a comparisonwhich exists between
induction
of the
is in the natural
second
Wherefore, as
has
Seven
next
Heavens
then there
are
and
above
one
two
and
been
to
us
Heavens
that
of the
Sciences.
previouslydescribed,the
those of the Planets ;
above these,the Mobile ;
are
all, Quiet.
To
the
Seven
first N\
84
THE
OF
BANQUET
ALIGHIERI.
DANTE
ninth
seen.
likened
find
Moon
the
Grammar
unto
not
are
of
because
it is
the shadow
rarityof
which
other
no
at
to
proper
stars
is
is
the
one
other than
the
it
is
the
which
wherefrom
end
no
look
be
to
seen
Moon
possibleto
if you
which
is in it,
body,in
its
For
in the
seen
the
Heaven
comparison to it.
well,two thingsare
which
find
that
say
ness,
parts ; the other is the variation of its bright-
other
which
shines
now
on
of
has
reason
can
the words
of
especially
side,and
one
sees
it.
for,because
find
; and
now
And
on
the
these two
of its
infinity,
in it in parts,
this
it shines now
on
no
end
on
that,inasmuch as certain words,certain
side,now
declensions,certain constructions,are in use which
which
formerly were
again will be ; as Horace
says in the beginning of
his book on the art of Poetry,
when he says :
Many
words will spring up again which
have now
fallen
not
were
formerly,and
many
"
out
of use."
And
Logic
the Heaven
because
the smallest
diameter
is
of
two
star in
no
more
hundred
amount
and
of its
thirty-two
miles,accordingas
it is one
of
SECOND
THE
is six
Earth, which
TREATISE.
85
five hundred
thousand
miles ;
concealed by
substance
and the
with
much
so
it is
; and
new
text
perfectly
is found
as
concealed
more
Science, inasmuch
other
any
it is
Science,for
in
terminated
compiledand
than
other
any
it
as
proceeds
and probablearguments
sophistical
more
than
other.
any
the
And
brightnessof
behold, far more
its appearance,
evening.
is
for Rhetoric
in
aims
principally
morning, when
that
at
the
sweetness.
Rhetorician
the
distant parts.
And
the Heaven
Arithmetic
of
because
lightall
propertiesare
lightilluminates
with
Number
one
the
itself
reason
Science
reasons
cannot
in
at
gaze
of
under
And
with
and
Number,
some
the consideration
and
continuity,
infinite number.
it.
Arithmetic,which
always proceeds in
of
in
informed
are
these ; as in Natural
Science
is the subject,
which
movable
itself three
Letters
by
of
body
evening,
be
may
all considered
are
is
It appears
in the
speaks before the
the other
its
other
compared to
one
: the
is,
properties
two
his
two
to
sweet
star ; the
in
appears
it speaks
of the Sun
that with
these
is the
one
is most
to
the
hearer ; it
is, afterwards,when
of
face
compared
in the
morning, now
in Rhetoric :
these two properties
are
of all Sciences,
the sweetest
since it
now
And
be
may
: the
properties
of two
because
Rhetoric
of Venus
Heaven
And
the
movable
has
body
this has
of
in,
in
Natural
chiefest consideration
is to
THE
86
OF
BANQUET
DANTE
ALIGHIERL
the
consider
of natural objects,
which are
principles
and form ; in which
three,that is,matter, privation,
is seen, and not only in all together,
this Number
but again in each one, as he who
considers subtly
perceive.Wherefore,Pythagoras,accordingto
may
what Aristotle says in the firstbook of the Physics,
established as the principles
of natural things,
the
all thingsto be
equaland the unequal ; considering
The
Number.
other property of the Sun
is again
in
is the Science of
Number, of which Number
Arithmetic,that the eye of the intellect cannot gaze
at it. For Number, inasmuch
it is considered in
as
seen
is infinite;
itself,
the
And
Music
this
and
Heaven
because
of
we
Mars
understand.
cannot
be
may
compared
to
of two
of Mars
of the fourth.
and
burns
of fire; and
sometimes
the
of
first,
The
because his
things,
this is why it appears
more
and
sometimes
densityand rarityof
which
of themselves
one
are
in the firstbook
on
heat
is like to that
flamingin colour,
less,accordingto
follow it,
is determined
And, therefore,
Albumassar
of
they are the effects of the dominion
the
Mars.
And, therefore,Seneca
says that, on
death of Augustus,he beheld on high a ball of fire.
And
in Florence,at the beginning of its destruction,
in the air,in the form
there was
of a cross, a
seen
the planet
of these vapours
following
great quantity
SECOND
THE
Mars.
is all
songs,
And
these two
is
as
relative,
from
which
in harmonized
seen
words
harmony
sweeter
relation is
87
in Music, which
are
properties
the
the
proportionas
TREATISE.
and
in
results in
beautiful,which
more
because there
beautiful,
especially
is in it a special
harmony. Again, Music attracts
which
it were
are
as
to itself human
chiefly
spirits,
from the heart, so that they almost cease
vapours
in this Science
is
all labour ;
it,and the power
from
to
the
And
of
spirit
so
is the whole
of all those
which
sense,
the Heaven
soul when
flies as
spirits
it hears
it were
Jupitercan be compared to
Geometry because of two properties.The one is,
that ft moves
between
two
Heavens, repugnant to
its good tempering,
namely, that of Mars and that
of Saturn.
Hence
Ptolemy says, in the book
alluded to, that Jupiteris a star of a temperate
complexion,midway between the cold of Saturn
and the heat of Mars.
The
other is,that amongst
all the stars
these
of
it appears
things
Geometry moves
in
white, as
the
if silvered.
-Science
And
of
Geometry.
between
two
thingsantagonistic
between
the point and the circle,
to it ; as
and
I
circle freelyanything that is round, either a
term
body or superfices
; for,as Euclid says, the pointis
the beginningof Geometry,and, accordingto what
he says, the circle is the most
perfectfigurein it,
which
must
that between
are
therefore
the
have
reason
so
between
as
point and the circle,
the beginningand the end, Geometry moves.
And
these two are
to its certainty
antagonistic
; for the
is immeasurable, and the
point by its indivisibility
of its arc, it is impossibleto
account
circle,on
and
therefore it is impossibleto
perfectly,
square
measure
precisely.And again,Geometry is most
THE
88
inasmuch
white,
and
itself,
in
ALIGHIERI.
DANTE
it is without
as
certain
is most
OF
BANQUET
spot of
it
and
error,
by its handmaid,
called
Perspective.
And
the
because
One
of
Heaven
which
of
is the
it
be
can
slowness
has
Saturn
of
properties
Astrology.
two
compared
to
the
through
its movement
and
signs ; for twenty-nine years
more,
according to the writings of the Astrologers, is the
The
other is,that
time
that it requires in its orbit.
twelve
all
above
the
other
properties are
two
in
circle, as
the
these
planets it is highest. And
in Astrology, for in completing its
acquirement of this Science, the
of time
greatest space
is revolved, because
than
more
are
Sciences, and
those
to
And
as
who
again,
would
it is the
Aristotle
the
on
the
Soul,
acquire good
highest of
of
other
noble
for
of
of
those
its
that
and
the
which
is defect
springs
that
is its
it must
says,
And
be
it is
nobleness
Science
high
the
if any
on
most
one
of
is noble
of
its
subject
its
than
and
is the
any
high,
ment
move-
and
noble,
any
defect, even
because
as
perfect and
most
believe
there
that
through
imputed.
it.
in
because
more
subject,which
is without
from
requisite
his book
of
high,
above
; and
in it,it is not
Ptolemy
the
this
certainty, which
regular principle.
as
of
Heavens
is
mentioned
afore-
is
mentioned
high
the
judgment
commencement
Science
nobility,and because
its certainty. And
and
of
long experience
in the
says
other
any
its demonstrations
our
negligence, and
to
SECOND
THE
TREATISE.
XV.
CHAPTER
the
AFTER
seven
others,which
must
made
of the
proceed to
now
the
be compared
Starry Heaven
may
and to Metaphysics
of three properties,
Physicsbecause
because
we
I have
are
that the
I say
to
comparisonswhich
first Heavens,
89
of three others.
For
it shows
us
of
visible
other hidden
from
us.
And
it shows
; and
to
us
one
ment
move-
another,which
from
West
it
it makes
to East, it keeps almost, as
hidden
from us.
Therefore, in due order are
were,
be seen, first the comparisonwith the Physical
to
and then that with the Metaphysical.
shows
I say that the Starry Heaven
us
many
of Egypt
stars ; for,accordingto what the wise men
have seen, even
to the last star which
appeared to
in the Meridian, they place there twenty-two
them
thousand bodies of stars,of which I speak. And
in
this it has the greatestsimilitude with Physics,if
these three numbers, namely, Two, and
Twenty,
and Thousand, are
regarded well and subtly. For
the local movement,
which is of
by the two is meant
necessityfrom one
point to another ; and by the
the movement
of the alteration,
twenty is signified
for,since from the ten upwards one advances not
this ten with the other nine and
except by altering
with itself;
and the most
beautiful alteration which
it receives is its own
with itself,
and the firstwhich
it receives is the twenty ; reasonably
by this number
alone from
East to West
THE
9o
OF
BANQUET
is
and
the
signified
ALIGHIERL
DANTE
signified.And
by
the thousand
of increase,which
movement
in
same
one
translation
for
translators,
the
in
Galaxy
in the
in the other ;
be due to the error of the
new
he
one
as
to say
seems
that
cannot
distinguishthem
the
that
they cause
Milky Way.
And
from
whiteness
it may
be
here
which
that the
below, but
we
call
Heaven
the -i
in
SECOND
THE
that part is
Ptolemy
since the
which
by
is
Galaxy
cannot
we
if
see,
Aristotle.
share with
to
seem
opinion Avicenna
this
and
light;
fore,
There-
effect of those
an
those
understand
we
stars
things
first substances,which
91
dense, and
more
represents that
and
TREATISE.
we
the
with the
one
said
Heaven
Science
and
Again, by
two
Sciences
the
:
by
great similitude
movements
two
for
has
these
signifies
in which
the movement
every
and makes
revolution from point
a new
day revolves,
to point,it signifies
thingsnatural and corruptible
which dailycomplete their path,and their material
is changed from
form
form ; and
to
of this the
Science of Physicstreats.
And
sensible
by the almost inwhich
movement
it makes
from West
to
East
will have
being to
Heaven
revolved
return
will not
a
commencement
end
no
to
one
return
little more
; the
end
self-same
of the
point,to
revolution
which
this movement,
which
than the sixth part from
by
of the world
; and
we
are
now
this
has
the
in the
summation
con-
it is
Thus
celestial movement.
of the
the
wait
verilywe
last age
ALIGHIERI.
DANTE
OF
BANQUET
THE
t)2
Philosophersays in the
Ethics, legal Justicerequiresthe
For
the
the
as
be learnt,and
they be
be abandoned, that
the said
all those
day
receive
could
Heaven
their power
would
rule
from
Heaven
the Earth
to
below
the virtues
over
that,but
little of
descend
we
Sciences
which
send
and
of
Wherefore
aspect.
its movement
of their several
this
learnt and
rules with
Heaven
revolution
every
in order that
commands,
fifth book
would
not
Saturn
not
to move,
again be
seen
part
almost
and
so
Venus
be hidden
space
from
whole
would
meaning
and
neither
hundred
(I say days,
time as so many
much
days measure);
and Mercury,almost like the Sun, would
and
would
of fourteen
all
one
for the
hidden
be
of
THE
month,
nor
be
there would
plants;
nor
be, would
some
time, and
life of
happiness,and
there
of old.
wou
the stars
would
Moral
be
would
all books
for
hidden
generation nor
no
would
in vain, and
be
it is
Therefore
Philosophy
be
Sciences
the other
to
we
nor
Universe
of
the movement
cease
day,
the whole
otherwise,should
Not
all discoveries
night,nor
no
; but
year
be disordered,and
be in vain.
TREATISE.
SECOND
dent
evisufficiently
which
is
; which
endures
conflict
no
of
sophistical
arguments, on account
the most
which
excellent
is
certaintyof its subject,
God.
ciples
And
of this He
Himself
speaks to His dis:
My peace I give to you : My peace I leave
unto
you," giving and leavingto them His doctrine,
is this Science whereof
which
I speak.
Solomon
of this Science :
Sixty are the
says
and
eighty the friendlyconcubines ; and
queens,
is my
youthful virginswithout number ; but one
dove
and
All the Sciences
he
perfectone."
my
and friends,
terms
and virgins
he calls
queens,
; and
of
opinionor
of
"
"
this
dove, because
one
strife ;
causes
us
Soul
easy
to
see
calls this
one
perfectlythe
blemish
of
perfect,because
it
without
Truth
v/hich
in
our
finds Peace.
And
the
he
and
it is
therefore
Sciences
to
see
the
comparison
having been
that by the
thus
of the
Heavens
reasoned
Third
likened
out, it is
Heaven
unto
to
the
mean
Third
OF
BANQUET
THE
94
DANTE
CHAPTER
BY
the
who
similitudes
these
Movers
Tullius,who
has
as
me,
the
by
rays
that fair
word
to
are
of it is
I
whom
Heaven
even
possibleto
speak ; what
as
Boethius
of their
the sweetness
before
see
are
and
speech sent
been
that most
studyof
the
XVI.
spoken
of that
the Movers
ALIGHIERL
is
by
gentleLady, Philosophy,
is
star
full of
manifest.
seeks where
And
his
then
Salvation
where
it says
lies,Must gaze
"
Who
intently
in this Lady's eyes;" the eyes of this Lady are
her demonstrations,
which
look straightinto the
the Soul,and set it
enamour
eyes of the intellect,
free from the trammels
of circumstance.
Oh, most
and
sweet
ineffable forms, swift
stealers of the
human
that
discourses
to
her
faithful
is
Salvation,whereby
at
you,
and
is saved
in these
Philosophy,when
friends ! Verily in
he is made
from
demonstrations,
the
blessed who
death
of
she
you
looks
Ignorance
SECOND
THE
joys
anguish,
fear
the labour
not
is to
study and
of
95
dread
Where
Vice.
and
TREATISE.
the
the
sighsof
if he
signify,
strife of
flicting
con-
attend
to
in these words
observed
the sake
received
the
leave
follows
he
Then
there
other
to
which
of my
intellect,
close attachment.
And
eyes
most
peers,"it
My
miserable
and
endowed
with
then
it says,
"
says,
contrary
by
that
this
one
love
the
Lady
the
to
one
him.
on
eyes,"has
the hour
there
Souls
no
when
into the
entered
the
of
of this
cause
where
it says,
free
set
from
vile
"
gazed
to
means
be
to
for desertion
more
was
is
greater
Of my
it says,
except that bitter was
of this
follow the
must
"
the firstdemonstration
"
bestow
where
meaning
occasion
gives
be
may
man
lamentation
he
other,whereby
whom
that
other, the
honest
followed,with
the
which
sense
and
one
moral
certain
her
that which
die," which
and
is said
above
of
it is to
one
appears
Salvation
be
side
known
and
the
BANQUET
THE
96
there
speaks
other
on
OF
DANTE
the
other
contrariwise, according
above.
the
Spiritsays
one
Then
No.
says
the
if here
other
the
where
stanza
made
is
wonder
no
there
dispute
two
which
it is
Yes, and
in
; which
that
to
Wherefore
evident
ALIGHIERI.
Spirit
A
"
it says,
which
thought is meant
it is
born of my
was
deep contemplation ; wherefore
that
be known
to
by Love, in this Allegory, is
is the
that deep contemplation which
always meant
mind
to that
earnest
applicationof the enamoured
Then
when
it is enamoured.
it
object wherewith
shall shine High miracles
before thee,"
There
says,
of the
that through her the adornments
it announces
of tenderness,"
voice
sweet
"
will be
miracles
which
she
it speaks
is to
demonstrates
the
see
truly,that
the
of the
cause
in the
beginning
Philosopher seems
the
contemplation
as
Metaphysics the
to
feel, saying that, through
of these
adornments, men
began to be enamoured
And
with
this Lady.
concerning this word, i.e.,
miracle, in the following treatise I shall speak more
then follows of this Song is sufficiently
fully. What
explained by the other exposition.
of
the
book
; and
miracles
of the
adornment
same,
seen
And
say
thus
the
that
after
enamoured
beautiful
the
at
affirm
and
of the
on
and
most
Universe,
of
to
end
the
the
of
Lady
Second
with
first Love
whom
was
Treatise,I
I
the
became
most
excellent
which
Philosophy. And
Treatise, which is brought in
Banquet.
name
this
here
for the
ends
the Second
first dish
at
my
{Treatise,
Ubfrfc
of
That
and
That
I want
His
make
words
If I would
power
sweet
Reason
kind
and cries,Ah,
feels,
tellwhat
to
thus
First,all that
so
thus I
me,
see
I hear,
make
cannot
its own
must
in Love's discourse.
The
Sun
Till it reach
As
in travel round
not
sees
her abode,
Love
she of whom
All minds
of Heaven
Her, Maker
Beyond
that she
saw
thing
to
me
at
sing.
her worth
thought
has
brought.
was
Nature, fulness
our
his peace
Love
fair
causes
wonder
Mortals, enamoured,
When
so
the earth,
of His
Power
On
That
from
Heartward
On
As
on
Fair
the
one
who
An
A
angel when
power
descends
His
face.
in her
Downward
sigh.
from
Heaven
the grace
bends
she
graceful
The
Rival
in calls
Fair
in all like
Who
face
For
that, He
Her
shows
aspect
in her
Seen
dazzle
They
And
Words
Good
thoughts,
From
from
it
Song,
My
The
This
seems
of
Eyes
may
when
She
judged
My
My
her
glance, there's
Song,
and
Lady,
take
to
and
dread.
when
all
thou
homage
to
call
and
oppose
:
divine,
morose.
is
know,
called
soul
meek,
or
of mine
you
truly,by
not
calm
this
Song
cause
sister
your
Possessed
Her
have
innate
desire
may
not
disdainful
you
that
whom
Heaven,
fire,
vices
who
one
sister
of
praise.
create
speak
you
lowly Lady
Though
as
their
speak
the
one,
is God's
sister called
Your
So
Fair
blame
who
saying
crush
and
gaze
my
little
spiritto
vile.
her,
eyes
living with
others
the
them
on
face
dwelling-place.
his
to
Sun
that
suffice
her
Escape
fix
I cannot
endure.
smiling
as
the
as
Made
Make
there
sure
Paradise,
in her
them
must
from
Rain
and
reason,
since
of
call
made
to
ever
appear
to
Faith
delights
eyes
brought
Love
her
made
hear
content
have
all
to
must
she'll
We,
Miracle,
Her
love
her, fairest
her.
forth
shows
that
love
to
like
is most
she
that
acts
ALIGHIER1.
DANTE
OF
BANQUET
THE
98
bright and
ever
find
this
Lady proud
what
obscure.
star
seemed
when
still,
Be
such
canst,
I
can
pure,
come
excuse
approach
pay.
but
fear
near
allowed,
her,
say
THIRD
THE
TREATISE.
99
I.
CHAPTER
IN the
Love
of
of
manner
kindled
was
fire,
from
And
vision into my mind.
excited to behold
the desire which Love
threw
either to
impossible
And
not
only of her
it would
how
great
this
Lady,
many
be
tell or to make
I thus
was
had
as
any
were
were
closed
the tabernacle
to
Oh
relations.
fixedlyupon
desirous,
nearness
the
many
stood.
under-
her,
! how
other persons
open,
gazed
Love.
of my
fire must
of necessity
rapidlyincreasing
be seen, it being impossible
for fire to remain
to speak of the Love
hidden, the desire seized me
that I could no
And
longer restrain within me.
although I could receive but little help from my
And
as
counsel,yet, inasmuch
own
of Love
to
the
or
it many
from
my
times, I
three
and
deliberated,
love,which
For
sees.
way
of
honour
person.
assisted
reasons
is the
to one's
exist between
honour
And
One
no
more
to
lawful
one's
nigh
that,in
saw
beautiful
more
that which
mends
com-
in this deliberation
of
them
source
there is no
doing
me.
will
promptness, I drew
own
the
nor
self-
was
every
one
courteous
more
self than
by doing
cannot
friendship
one
sees
friend-
is understood, thither
this
from
And
learnt
the
should
bad
evil
man
ought
to
of him
friend ; the
his friend
blame
second
ringerin
reason
that
was
any
that
in
who
other
his
to
wish
friend,for
seem
your
opinion is formed
man
blame.
two
is,never
one
likeness
publicpraiseor
runs
reason
wherever
; and
is understood
ship,likeness
ALIGHIERI.
DANTE
OF
BANQUET
THE
ioo
has
vicious
case
made
is, that
be
no
the
one
because,if you
publicly,
reason, he but pointsto
his eye.
the desire for the duration
friendship
; wherefore it is to be known, as the
of the Ethics,in
Philosopher
says in the ninth book
of unequal positionit is
of persons
the friendship
of that friendship,
for the preservation
for a
requisite,
certain proportion
to exist between
them, which may
to a similarity,
reduce the dissimilarity
between
as
and the servant.
.the master
vant
For,although the serof this
cannot
render
that is conferred
best that he
on
the
him, yet
can, with
benefit to
same
so
he
much
ought to
the master
render the
solicitude and
is dissimilar in itselfmay
will
free-
become
which
through the evidence of good-will,
confirms
the friendship,
and
it.
proves
preserves
Wherefore
I, consideringmyself lower than that
Lady, and perceivingmyself benefited by her,
endeavoured
to praiseher accordingto my
ability.
will
And, if it be not similar of itself,
my prompt freesimilar
and
do more,
proves at least that if I could I would
thus it makes
its friendship
similar to that of
this
gentleLady.
The
for,as
only
third
reason
Boethius
was
an
argument
of
prudence;
"
Present ; and,therefore,
is given
Prudence,Foresight,
THIRD
THE
TREATISE.
101
in the
looks
suitable manner,
I
at least as well as
could at first; and I began to say :
ing
Love, reasonof my
This Song chiefly
Lady in my mind."
most
"
second
is
stanzas,in which
whole
the
the
of
is described
that which
the praise
of that gentleLady
i.e.,
"
begins:
earth."
The
Sun
sees
not
six
following
is
intended,
travel
in
round
the
The
remain
And
interpretation.
to be discussed
now
in due
CHAPTER
TURNING,
as
then, to
a
Proem
I say that it is
first
this
these
three parts
order.
II.
Preface
divided
fitly
to
the
into three
Song
was
or
posed
com-
Poem,
parts. In the
THE
102
ALIGHIERI.
DANTE
OF
BANQUET
"
"
fail."
Wherefore, in the
descends.
"
The
bounties
throughthe
material
into which
book
same
of
treatiug
when
the
from
and
causes,
good giftsmake
and
it is written,
Goodness
diverse
of that which
concurrence
of its cause,
body
so
each
Divine
can
has
some
form
in
in
way
some
in
be divided
by
receives them."
and
the
an
way
these, almost
Nature.
of the
he affirms
of
round
round
essentially
has
the
essence
communicated
in
participate
nobler the form, the
that Divine
says when
the firstcause
not
itself;
Alfarabio
been
has
in
Nature
as
to
in the
form,
of the
Nature
these,but
same
the nature
more
things,
it
does
way
of the
ticipated
par-
that
Sun.
it retain of
THE
is the
noblest
generatedunder Heaven,
Nature
natural
since it is most
And
are
more
103
Soul,which
the human
Wherefore
receives
TREATISE.
THIRD
to
wish
reads,the first
the
thingis to exist,and before that there is nothing,
with all possible
Soul desires to exist naturally
human
since its existence
And
desire.
depends upon God,
desires and
and is preservedby Him, it naturally
longsto be united to God, and so add strengthto its
own
being. And since,in the goodness of Human
Nature, Reason givesus proofof the Divine,it follows
Soul is united therewith
the Human
that,naturally,
much
the sooner, and so
so
by the path of the spirit
in proportionas those good
much
the more
firmly,
of
qualities
perfect
; which
appear more
appearance
is achieved accordingas the power
of the
perfection
Soul to produce a good impressionis strong and
and obscure.
And
this unioii)/.
or is trammelled
clear,
is that which we
call Love, whereby it is possible
to"x
know
that which is within the Soul,by lookingat!
for
in the book
as
those
it loves
whom
Love, which
Lady
quoted
in the
one
world
without,
This
is the union
in whom
revealed
above
to
so
is that
me,
since from
him
gazing at
this Lady
and
speakerof
continuous
whom
were
thoughts
speak ;
born,whilst
the wondrous
considering
made
was
one
spiritually
who
power
with
of
my
Soul.
The
placein
the Mind.
does not
and
which
But
attach
in
more
second
book
say,
on
that he
thus
speaks is
Mind, one
sayingthat it is the
meaning to this than
therefore it is to be
signifies.I
I say
what
this Mind
before ;
properly
in the
then, that the Philosopher,
the Soul, when
speaking of its
seen
THE
104
and he
one
are, to
to
power
that
is
is the
these
are
powers
foundation
other,which
is
move
Soul
moves
with
one
that
alone ;
conjoinedwith feeling.
he says, it is most
dent
evithat the
entwined
so
of the
foundation
or
senses
that which
accordingto
one
has three
principally
Feel,and to Reason :
it is possible
to make
Soul
the
Live,to
says also to Move, but
since every
with feeling,
powers,
this
that
says
which
powers,
ALIGHIERT.
DANTE
OF
BANQUET
can
is built upon
apart from
be
it,cannot
its foundation.
power
found
Sensitive is found
and
in the
animal,as
these
without
without
birds,and
we
see.
Sensitive.
Reason,
in the
And
is the
the
as
But
in the
and
fishes,
in any
the
beasts,
brute
contains all
Divine
Animal.
In this most
as
most
tues,
virmany
the Philosopher
in the third
says, especially
are
THIRD
THE
chapter
a
Soul,
which
is called
Ratiocinative,
called
this there
which
that
Mind
it
is
Judging.
others
designated
understand,
to
that
evident
part of
highest, noblest
the
with
the
are
sought
is
in that
says
the
and
power,
we
Wherefore
meant
; and
virtues, and
excellent
word, which
one
is
Inventive
noble
that
is, Mind.
that
the
is in it
which
one
rather deliberative
most
in
are
that there
says
virtues,as Aristotle
as
these
all
And
he
105
Scientific,and
or
certain
are
place, such
same
by
where
of the
virtue
TREATISE.
by
man's
Soul.
it is
And
the
substances
Divine
plainly be
who
he
of
it
in the
mind
when
God,
first
"
men
he
of
then
"
says
can
predicatesit of
Thou, and God
"
of
and
man
predicated,as
Philosophy
to
of
only
is this Mind
says
thee
placed
so, for
Boethius, who
in
seen
where
men,
be
to
seen
he
Thou
dicates
predost
Model, Thou
everything from the Divine
beautiful
in
One, bearing the beautiful World
produce
most
animals
the
to
that
or
amcnti
can
as
and
it could
dementi,
perfect and
most
appear
not
seem
of brute
defective
that it
that
perceive
now
it does
in
termed
are
predicated
ever
who
men
many
these
it
was
perfect part,
most
be,
of
; nay,
such
one
Neither
mind."
Thy
the
is,without
that
it is Mind
precious part
of the
Latin
ought
fore
there-
Tongue
mind.
Hence
which
Soul
in
is the
in which
is God.
And
that is the
to
me
of my
place
where
Lady.
I say
that
Love
courses
dis-
OF
BANQUET
THE
io6
III.
CHAPTER
NOT
without
work
in my
to
do
cause
I say
was
at
in order
reasonably,
is,by the placein which
; but it is said
mind
explainwhat
ALIGHIERT.
DANTE
this Love
that each
Wherefore, it is to be known
shown
above,
thing,as is said above, for the reason
has its especial
Love, as the simplebodies have Love
innate,each in its proper place. Therefore the Earth
it works.
always descends
above
always ascends
such
as
to
near
ference
the centre, the fireto the circumof the Moon, and
the Heaven
towards
are
that.
The
bodies firstcomposed,
love
for the
where
their
see
their
love for
each
other.
Men
have
THE
nature
of the
downwards
it loves
more
of the second
Because
the
TREATISE.
107
it tends
simplebody,as earth,naturally
his body
he moves
therefore,when
becomes
upwards,he
THIRD
placeof
weary.
its
body,
and even
generation,
is of
one
naturally
in his
own
time
the
more
than
in
other.
that most
THE' BANQUET
io8
OF
ALIGHIERI.
DANTE
operationin the
throughsightand touch.
given,especially
delights
of
control,because
And
its excessive
because
is
Human
Love
of Truth
born
true
intercourse
eighthbook
Virtue ; and
and
this Love
from
is
and
"
I say
make
music of
That
That
I want
power
to
so
sweet
kind
and cries,
Ah,
feels,
tellwhat
thus I
see
me.
THE
And
because
That
to
unspeakablething,
lower
complete and perfectfol-
intellect
hears and
the Soul
feels ;
been
"
And
as
hearing,
cause,
exalted
nature
which
has
even
as
to
intellect,
concerningher which
of light,
but which
body,unable
reflect them
"
own
And
"
needs
manner
the
omit
my
to
much
of the truth
mind
like rays
my
receives like a transparent
into
mind
gatherup
the
ends
thereof
And
leave."
Then, when
I say,
of what
that which
twofold
shone
back.
following
part :
its
in
from
poverty of my
and
to the
of the sound.
we
discussed,
describe my insufficiency.
I say, then, that my
arises
insufficiency
double
I say,
IV.
CHAPTER
that the two
sees.
to the sweetness
as
words, and feeling,
NOW
169
And
that
how
not
"
power."
"
I know
soul
my
TREATISE.
THIRD
can
Truth, it
possibleto
of
speech came
indeed
no
THE
from
the
OF
BANQUET
DANTE
ALIGHIERL
workshop of Rhetoric,which
laysits hand
upon
the main
on
intention.
every
side
Then, when
myself for my
I excuse
Song fail,"
which ought not, then,to be blamed when others
fault,
that my words are far below the dignityof this
see
I say that, if the defect is in my
Lady. And
rhymes,that is,in my words, which are appointedto
ness
the weakdiscourse of her,for this are to be blamed
of our speech:
of the intellectand the abruptness
blame wit and words,"which are
overpoweredby
follow it entirely,
that they cannot
the thought,
so
there where the thought is born of love,
especially
because there the Soul searches more
deeplythan
for any one
be quite possible
elsewhere.
It would
and accuse
dost excuse
to say : Thou
thyselfall in
for blame, not for
one
breath,which is a reason
the blame, which is
as
escape from blame, inasmuch
mine, is cast on the intellect and on the speech;
for,if it be good, I ought to be praisedfor it in so
I ought to
it is so ; and if it be defective,
much
as
be blamed.
To this it is possibleto reply,
briefly,
that I do not accuse
but that I excuse
myself
myself,
in truth. And
therefore it is to be known, according
in the third book
to the opinionof the Philosopher
of the Ethics,that man
is worthy of praiseor of
blame
only in those thingswhich it is in his power
to do or not to do ; but in those thingsover
which
it says,
If my
"
"
he
has
no
power
praise,since
to
blame
deserves
neither
blame
nor
either the
attributed to
parts of the
he
some
man
the
man
praise or blame is to be
other,althoughthe thingsmay be
himself.
Therefore,we ought not
because his body, from his birth,
be ugly,since it was
not in his power
may
it beautiful ; but our
blame
should fall
of
disposition
the matter
whereof
he
is
to
on
make
the evil
made, whose
THE
was
source
TREATISE.
THIRD
And
of Nature.
defect
in
so
even
we
for the
beauty of form
for he was
not
have from his birth,
he may
which
the maker of it ; but we
ought to praisethe artificer,
that is,Human
Nature, who shapesher material into
much
so
beauty when she is not impeded. And
therefore the priestsaid well to the Emperor who
laughed and scoffed at the uglinessof his body:
The Lord, He is God : It is He that hath made
us,
ought not
to
praisethe
man
"
and not
we
less than
nor
accordingto
the
replyof
And
the Priest.
evil-born
their chief
ones
ceive
per-
in the adornment
care
another,that is,Nature,
proper
and
to
their
abandon
own
work.
life we
be without
was
the
me
not
the
maker
it would
cause,
this
be
light. And
because
presumptuous
to
He
argue
was
cerning
con-
was
understand.
not
to blame
if I could
not
possibly
Again, a bound is
each operationthereof
; and
Nature
DANTE
OF
BANQUET
THE
H2
set
ALIGHIERI.
to
; but
our
not
understandingin
versal
by us, but by Uni-
therefore it is to be known
that
of the
wider in thought
are
understanding
and wider in speech than in signs.
than in speech,
Hence, if our thought,not only that which fails in a
but also that which in a perfect
tellect
inintellect,
perfect
attains its end, is the conqueror
of speech,we
the bounds
not
are
it.
to
And
blame, because
therefore
we
myself when
whose
force Fails to
that
prove
I say
excuse
not
are
"
the makers
Blame
do
truthfnlly
wit and
of
words,
Love
course
dis-
"
merits that
And
thus is
of this
human.
are
Song
explainedthe
now
which
flows from
my
CHAPTER
DISCOURSE
made
its
the
on
hand.
V.
meaning open
firstprincipal
part
and
and
clear,
; for the
are
Song
has
now
it is needful to
clearer
of
perception
desirable,
accordingas it is
in three sections.
For
and generally,
in the
praisethat Lady entirely
as
Soul so in the body ; in the second
part I descend
to especialcommendation
of the Soul ; and in the
to especial
third,
praiseof the body. The firstpart
Sun
in travel round
sees
not
begins: "The
the
earth ;
the second
begins: Her Maker saw that
she was
good ; the third begins: Rain from her
"
"
"
"
THE
beauty
little flames
divisions in due
:
"
fire ;
are
The
"
113
these- parts
to be discussed.
of
order
"
I say then
TREATISE.
THIRD
Sun
and
in
not
sees
or
travel round
known, in order to
how the Earth is
have perfect
thereof,
understanding
I say
In the first place,
circled round by the Sun.
the whole body
that by the Earth I do not here mean
and
of the Universe, but only that part of the sea
land, followingthe common
speech,which is thus
one
to designate
wont
it,whereupon some
exclaims,
all the World," meaning this
has seen
This man
part of the sea and land." This World Pythagoras
the
earth ;
where
it is
be
co
"
"
and
they also
he
and
said that
revolved
the Sun
from
was
he
both
were
to
West,
East
circled round
and
now
was
in the centre
was
another
was
they called
similar to it : and
not
of
seen.
of the stars,and
one
that
in
one
this revolution
by
us, and
Antictona
sphere which
one
and
And
oppositeto it,
he
now
was
seen,
he
the
these,considering
fire to be
of
the
These
Of
noble
more
immense
distance
opinionsare
Heaven
and
to
whom
freely
;
and
confuted
from
that
in the
the
second
chapter,
sopher,
gloriousPhilo-
World, by that
Nature
opened her
by him
it is therein
first moved.
secrets
proved that
most
this
BANQUET
THE
H4
OF
DANTE
of
reasons,
those other
in order to break
ALIGHIERL
fixed
to
Aristotle states
to affirm
opinions and
the
of the Heavens.
is the centre
round
this centre
which
revolution
fixed
Poles,and
round
which
all
The
Pole.
Southern
almost
circle
which
part of Heaven
under
is in Aries
Libra.
and
revolve
all the
almost
Heavens
as
we
see
even
continuously,
; in
there must
of necessitybe two
distant from these
a circle equally
revolves.
Of these two
especially
These
spreadfrom
the Sun
is that
them
revolves when
Wherefore,it
it
is to be known
I believe that
head ; and
going
in
be
may
straightline
almost
little
to
understand
less.
or
better
could
stone
that
part of the
ocean
ball
opposite to
Maria
Rome
in
seven
to
where
direct
thousand
five
distance
hundred
which
the
place,
miles,
order
is in
Maria,
the other Pole, that is,the
that it would
fall upon
fall,
; and
this second
line to
that
place a city,and
say again that if from
a
seven
of his
Imagining,then,in
what
that
Southern,
to
to
be, he
the middle
Rome
thousand
two
more
or
from
could
man
is
I
stone
preciselyon
believe
would
that
this
from
fall,
going
be
or
THE
TREATISE
THIRD
',
\
may
have
whatever
two
here
And
less.
the
us
of
name
part
hundred
let
draws
one
miles
between
citizens
hold
^'l^',,
which
imagine another city,
from
Lucia ; and the distance,
the
thousand
the other,
and
one
^^
that the
of this ball,so
soles of the
feet site
oppocitizens of Lucia.
feet of the
us
of the
other
naked
whom
when
Rome
there
Having
marked
came
flyingfrom
out
Cato
the
these three
amongst
are
are
with
the
almost
the
dominion
placesupon
always
people of
of
Caesar.
this
ball,
one
can
-v
OF
BANQUET
THE
n6
tropicof Capricorn;
in the sign of Aries
ALIGHIERI.
DANTE
be that Maria
therefore it must
can
when
see,
the
Sun
sinks
below
to
so
the Earth,
itself; and
same
would
same
other
if
of six
of
months'
duration, and
be
also that
the
are,
as
said
stand
the
in
one
Lucia,
Sun,
is possible
in the year
night of
has the day
one
circle where
the
he
one
the
the
Gara-
has been
when
number
same
Therefore,it
placeshave
and
the
see
it to ascend
sees
towards
the left.
to
lengthof time ;
has the night.
It must
could
man
always turned
that these
see
itselfwith
around
it pass
see
to
day
face
then
Maria,
as
And
of rotations.
his
below
so
to descend
with
much
or
it,which, the
and
Earth
the
round
revolve
THE
TREATISE.
THIRD
117
And
night,either
and
twice
and
two
in
and
little more,
so
this side
on
year
or
it has the
littlewinters.
on
of intense
summer
It must
goes,
heat,
nary
midway from the two imagithe Sun variously,
Cities and the mid-circle,
see
to,
from, and near
accordingas they are remote
these places.
Now, by what has been said,this can be seen by
it is well
him who has good understanding,
to which
to givea little fatigue. He
can
now
perceivethat,
by the Divine Providence,the World is so ordained
and
that the sphere of the Sun, being revolved
turned round to one
point,this ball whereon we are
in every part receives an equal share of lightand
darkness.
Oh, ineffable Wisdom, Thou which didst
thus ordain ! Oh, how poor and feeble is our mind
when
seeking to comprehend Thee ! And
you,
O men,
benefit and pleasureI write,in
for whose
distances,which
what
are
your
of your
live if you
but
things,
one
part
can
travels round
proceed to
to which
this
them
VI.
precedingchapteris shown
the Sun
keep
raise
foolishness.
CHAPTER
IN the
never
after what
the Earth
so
that
ner
mannow
meaning of the
thoughtbelongs. I say, then,that
demonstrate
the
OF
BANQUET
THE
nS
ALIGHIERI.
DANTE
in that
that the
shines
sun
it says :
And
upon.
that
it is to be known
"
wherefore
hour ;
in two
understood
"
"
Till the
hour
"
is
Astrologers. The
one
is,that of the day and of the nightthey make
twelve of the day, twelve of the
hours
twenty-four
night,however long or short the day may be. And
these hours are short and long in the day and night
night increase and
according as the day and
by
the
these hours
the
ways
"
diminish.
And
Church
Nona
uses
"
when
first,
third,
sixth,and
and
of the
times
hours, the day somenighttwenty-four
has fifteen hours
and
the night nine ; and
the night has sixteen and the day eight,
sometimes
according as the day and night increase and
diminish ; and
these hours equal at
they term
the Equinox, and those that are
termed
temporal
are
always the same, because, the day being equal
to the night,
it must
happen thus.
Then
wonder
I say, "All Minds of Heaven
at her worth,"I praiseher,not havingrespectto any
other
Heaven
think
when
thing.
And
behold
her, and
that the
of that
that peace
be known
that
each
of
Intelligences
peoplehere below
of
they have more
that the
I say
Mind
or
And
here it is to
Intellect in Heaven
is below
God
as
its
Cause
TREATISE.
THIRD
THE
119
that which
; therefore it knows
is below
itself
its effect.
as
And
is the
God
since
universal
most
of
cause
is to know
Him
to know
all,according
everything,
all the
to the degree of the Intelligence
; wherefore
the human
form in as far as it
know
Intelligences
in the Divine
is by intention fixed or determined
The
know
Mind.
especially
moving Intelligences
of it,
it ; since they are
the most
especialcauses
and of every kind of form ; and
they know the
know
far as they can
most
as
it,as their
perfect,
rule and
pattern.
And
if this human
is not
it is not
perfect,
image, but
is formed.
than
express
Mind.
by
wonder
Heaven
other
at
that
image
And
virtue
of
her
she
of the
when
I say, "All
worth,"I wish
is thus
made,
human
form
each
Mind
that
qualitywhich
there
in those
Minds
to express
as
even
in the
above
no
the
Divine
beholds
exists
in
her
especially
and shape,
and
calm, and
And
always makes
and
every
for there is no
pleasureappear incomplete,
joy or
pleasureso great in this life that it can quench the
thirst in our
Soul, for always the desire for that
in the Mind.
And
since this
perfectionremains
I say that people
Lady is truly that perfection,
here
below
receive
most
peace
; for she
For
as
AL1GHIERL
DANTE
OF
BANQUET
THE
120
they have
their thoughts.
high a degree
great delightwhen
then
abides
in
in
Lady, I say, is perfect
Nature
for Human
it is possible
this
as
to be.
Maker
that she was
Her
I say,
saw
good,"I prove that not only this Lady is the most
than the most
in the human
race, but more
perfect
"
when
Then
inasmuch
perfect,
Goodness
than
more
most
loves the
God
restricted
not
good
to the amount
by
any
due
to
dues.
that
far
forasmuch
And
rest
receives from
human
reasonablybelieve
can
so
she
as
each
as
than
more
the
Divine
Wherefore
one
Master
loves
human
him
who
but it overflows
receives,
and
gifts,
in the
when
that
I say,
been
has
which
to
our
nature.
her
On
said
know
that,as
chapter,On
Body ; and
as
book
before
gives us
due
"
to
; and
the Philosopher
the
Soul,
if it be
it is written
in
its
the
quoted,On
proper
Cause
goodnessof
and
God.
receives
the gracious
miraculously
TREATISE.
THIRD
THE
12 1
thus
is
part.
VII.
CHAPTER
HAVING
Lady generally,both
the Soul and accordingto the Body,
accordingto the
praiseher specially
this
commended
accordingto
I proceed to
Soul.
And
firstI
praiseher
goodness,that
it for a goodness
that second
be known
Virtue
"
I say, firstly,
On
"
descends ; where it is
Divine
Goodness
World.
part beginswhen
all
the book
the
Causes
"
The
descends
exist ; but,
the First Cause,
not
the
more
or
less
it is written in
First Goodness
thingsin
into
sends His
Verily
from this stream
accordingto
of its virtue and
the manner
its being." And
we
have a sensible,livingexample of this in the
can
Sun.
We
is one
the lightof the Sun, which
see
fountain,to be variously
thing,derived from one
received
Albertus
substances ;
as
by material
Magnus says in his book On the Intellect,that
certain bodies,through having mixed
in themselves
one
stream.
an
ALTGHIER1.
DANTE
the
of transparent brightness,
soon
as
so
them
they become so brightthat,by the
excess
Sun
OF
BANQUET
THE
122
sees
Certain
mirrors.
that
is the Earth.
but
Thus
others
are
so
little lightcan
the Goodness
free from
parency,
trans-
receive ; as
of God is received
they
of
; but
matter
the
ennobled.
Again
minerals ; and
others,because
most
to
is it received
otherwise
by
the Earth
is most
remote, and
is alone
otherwise
most
out
by
by
the
the
and therefore
material,
of all
proportion
TREATISE.
THIRD
THE
123
Souls
amongst human
say, that
another.
than
bountifully
more
one
ascends
one
and
one
there may
rise to the other as it were
the
heightof
For
men
many
that it seems
condition
in the
that
almost
it
that
than
speciescould
Otherwise
Angel
be continued
not
Such
be.
cannot
the
of
these
as
be
and
other
no
the
no
firmly
noble
so
low
be
can
to be asserted and
be some
that there may
men
condition so exalted that it can
descent.
of such
believed
of
Human
vile and
so
bestial,so it is
other than
the
from
break
any
see
we
as
be
not
may
step,but the
no
through
continuously
degrees; and
perfectsoul of
the
again,there
be
Soul
the Human
and
human
every side,which
Aristotle calls,in the
on
seventh
book
I say
after the
Angel,
into her.
Then
by
into the
that it descends
manner
descends
this
of the
when
the
it in those
"
I say,
Fair
experiencethat
which
operations
Soul, wherein
the
the
which
be
wont
to
Wherefore
amongst
the
it is
are
doubt," I
possibleto
to
proper
Light shines
speech and in
Divine
quickly,that is,in
are
who
one
termed
conduct
it is to be known
animals
speaks,and
has
prove
of
have
the rational
forth
more
the actions,
and
that
deportment.
only man
conduct
and
124
acts
OF
BANQUET
THE
which
ALIGHIERI.
DANTE
he alone
because
called rational,
are
has
And
if any one
might wish to
that a certain bird can
speak,
say, in contradiction,
of the magpie and of the
as
appears true, especially
in himself.
Reason
beast
some
performsacts,or
rather
Reason, from
these
proceed ;
things must
the principleof these
neither is there in them
that is ;
what
they know
operations
; neither do
that by those acts someneither do they understand
thing
is intended ; but that only which they see and
the image of somebody
hear they represent,even
as
be reflected in a glass. Wherefore, as in the
may
mirror
the corporalimage which the mirror shows
is not true, so
the image of Reason, in the acts
and
the speechwhich
the brute soul represents,
or
rather shows, is not true.
I say that what gentle
doubts should
the
Lady soever
go with her,mark
"
one
derive
can
than
woman
that
all her
In
grace
"
exalted
speaks."
of
the
from
which
this
"
Lady
power
Rival
in
and
the
Heaven
is of
in her
pass
miraculous
angel
to
of its
ness,
sweet-
hears
celestial
and
been
its
who
source
has
of
him
I call
is the
An
speech,because
of
the
bends
because
mind
as
thereof,
thought I
actions,by their
"
her
Love, which
intention
From
in
I say
Heaven
For
because
say man,
modestlyfrom
; and
man
from
character
thought
since
the
from
kindles
not
experience more
Downward
she
when
I do
acts."
from
it
;
Spirit
Heaven
alreadynarrated.
firm opinion that
power,
that
there
is
of us possessed." Her
by none
suavityand by their moderation,
calls to
Love
that
Love
must
hear."
THIRD
THE
They
Love
cause
he
whenever
again
of
power
seed
natural
125
and
the
by
sown
Which
Nature.
awaken
to
is
TREATISE.
acts
hear
to
bountiful
in the
as
next
treatise is shown.
Then
she'll appear
the
how
narrate
are
her, fairest
in all like
I say, "Fair
Who
is most
when
like
her," I
to
of her soul
the power
goodnessand
intend
how useful
useful to others ; and, firstly,
sayingthat she is Fair in all
women,
good and
"
it is to other
brightexample
make
from gazing at which they can
to the women,
their beauty seem
gentle in followingthe same.
Secondly,I relate how useful she is to all people,
faith,which is
saying that her aspect assists our
present a clear
whole
the
or
than
Race
Human
all
more
useful
to
other
things
escape
from
Life ; and
of
Him
and
He
she
Faith
our
who
assists
is
Faith,for
our
created
who
crucified,
was
it should
willed that
performed by
miracles
the
on
tion
the firstfounda-
His
less than
be
Reason,
our
His
own
power.
name
obstinate that
for His saints ; and many
are
so
men
they are in doubt of those miracles if there be the
least mist
or
cloud
around
them
; and
they cannot
visible experience
a
thingvisibly
dailycan have
face
For
that God
Miracle,have
made
her
content
Faith
ever
to
made
to
call
sure
endure.
126
And
THE
thus
OF
BANQUET
ends
principal
part
meaning.
the
DANTE
second
of the
section
the Works
of the
Song accordingto
CHAPTER
AMONGST
ALIGHIERL
second
its Literal
VIII.
of Divine
Wisdom,
Man
is the
"
find out
the Work
th'atis done
under
the Sun."
those
other words
"
"
THE
praiseher
in her
TREATISE.
THIRD
on
aspect brightgleams
noble
most
state of
body, and
I say that
which show
us
appear
and amongst
things,
pleasant
The
127
all,and
that which
is the
sweetlydoes
her
; but
perpetualin
And
since
content
person
in
Beauty
another
Paradise
some
so
attainable
by
any
man.
ful
might ask where this wonderthis Lady, I distinguish
in her
which
human
pleasureand
in
parts, in
two
way,
is not
one
appears
feed
peace,
Wherefore
it is to be
appear.
known
that in whatever
part the Soul most fulfils
its office,
it strives most
to adorn that part,
earnestly
displeasuremost
we
its work
there it does
and
see
that in the
office more
than
Face
in any
most
subtly.
of Man,
where
other outward
Wherefore
it fulfilsits
part, it works
so
is like
which
action ; and
because
in the
face
the
Soul
works
if in those two
placesall
the three Natures of the Soul had jurisdiction,
that is,
in the Eyes and in the Mouth, these it chiefly
adorns,
and there it spends its care
all beautiful if
to make
it can.
And
in these two
placesI say that those
Seen in her
pleasuresof content
appear, saying:
eyes and in her smilingface ; the which two places,
of a beautiful comparison,may
be desigby means
nated
in
especially
two
places,as
"
"
of
the
body,
she
woman
being
who
the
dwells in the
Soul ; because
128
DANTE
OF
BANQUET
THE
ALIGHIERI.
it were, the
shows itself so
Soul
there,although veiled,as
itself. The
shows
Soul
often
in
evidently
Soul
of
passionsare proper to the human
the Philosophermakes
mention
toric,
in his Rhenamely, Grace, Zeal, Mercy, Envy, Love, and
; and
Shame
with
whichever
of these
the
Soul
is
glassas
it
except
And
were.
coruscation
of
Mouth,
is
what
smile
Soul's
the
laugh
a
delight,
light
or
shot
modest,
dissolute.
not
Cardinal
the Four
Virtues
Therefore
commands
the
us
book
thus
"
on
Let
that is,without
thy smile be without loud laughter,
cacklinglike a hen."
Ah, the sweet wonder of my Lady's smile,which
is
And
smile
never
"
place;"
twofold
where
form.
it is
possibleto
First,the Love
consider
Love
in
THE
THIRD
TREATISE.
129
universal Love,
proper to these places; secondly,
which inclines thingsto love and to be loved,which
or
intellect ; and
our
made
that
"
They
Reason,"
of such
it appears
tell but little,
owing
I say that I
The
reasons.
can
one
say
is,
in her
I tell how
dazzle Reason,
power
aspect overthis conquest is
as
sunbeams
our
wherefore
and
of God, and
of the firstmatter
of His
we
separate substances,
thus have
can
ledge.
know-
some
And
Lady
of Love
and
of
with a spirit,"
Charity, Made living
that is,Love
which is
informed
by a gentle spirit,
direct desire,
throughwhich and from which "to create
Good thoughts;
but it
and
it not only does this,
crushes and destroysits opposite,
the innate vices
which are especially
the foes of all good thoughts.
"
"
And
here it is to be known
certain
men
to
of
which
that there
certain
naturallydisposed;
complexionare disposed
he
choleric
are
is
THE
130
to anger
/^natural.
OF
BANQUET
:
and
such vices
Others
ALIGHIERL
DANTE
these
as
the vices of
are
innate,that is,
are
habit,for which
not
to control
troublesome.
which
or
her
rain down
horse than
bad
say,
from
her
the natural,vices,to
beauty has
behold
confirms
power
it,which is
that which
chapter when
one
I say
is not
little flames
beautydestroythe innate,
make
to
that
men
renew
Nature
miraculous
is observed
that she
that
understand
in those
thing.
above
is the
who
this
And
in the other
helper of
our
Faith.
I say,
Finally,when
Lady, who
I infer,under
Escape from blame,'''
"
may
desire
pretext of
THE
TREATISE.
THIRD
131
such
effect.
an
And
of the
thus ends
the whole
of the second
Song.
CHAPTER
THE
two
chief part
IX.
that we
now
proceed to the third,
my intention,
the Song from a reproof
in which I intend to purify
to
which
it how
make
an
when
this,
to
the
is here
reasoned
; and
fore
there-
ing
colour of teachexcuse
before.
I
itself,
And
is a figure
things,
and the
which is called by rhetoricians,
Prosopopoeia,
Poets often use it.
My Song, it seems
you speak
this to oppose." The intention of which address,to
one
addresses
"
inanimate
make
OF
BANQUET
THE
132
it
more
easy
of
DANTE
it
understanding,
to
ALIGHIERI.
one
first,
behoves
me
affirms wherefore
is necessary ; then,one
proceedswith the
I say,
when
Though Heaven, you know ;"
excuse
"
excuse,
I speak
finally,
the
to
such
Be
I say,
Song as to a
is rightto do
it
that
as
the
father,so
sister which
work
is in
I say,
may
is wrought
by
"
My Song, it seems
sayingof a sister Song
I say sister ;
similitude,
is called
woman
same
when
allowed."
excuse
for
well
person
sister who
call that
man
the
is born
worker
same
of
work
; for
a
our
"
Your
morose."
This
sation
accu-
"
where
and
it is shown
lightto
second
and
as
visible,as
Of
Sensation.
in
it is the
be
book
it is not
that
Other
property of colour
indeed, are
things,
nor
be
but
visible,
to be
and
Sense
tangible,
rest,which
Sense, and
subjectto the Common
which
we
senses
comprehend by union of many
;
but of colour and lightit is the property to be visible,
because with the sightonly we
comprehend them.
These
visible things,
both those of which
it is the
are
said
on
THIRD
THE
TREATISE.
133
with
glassbacked
lead ;
that
so
stops ;
that
so
which
mirror
the form
has
it cannot
ball,and
like
behind
is closed
humour
its
those
pass
of
manner
which
does
not
the
the
why
reason
image
only in
appears
the
glass
which
this
From
pupilthe
visual
which
spirit,
is continued
it to
depictsit
as
in the clear
spring of
fountain ; and
that its vision be
a
Wherefore, in order
that is,such as the visible thingis
truthful,
thus
see.
we
throughwhich
the medium
must
be without
of the
pupil;
any
the form
colour,and
otherwise
the
pupil.
And
this is the
visible form
reason
itself,
to the eye
comes
so
in
and
would
be
of that of the
wish
make
eye,
but
because
visible form.
And
Philosopherin
Having
that book
this
opinion is
of his
thus considered
on
out
confuted
Sense
and
to
the
by
the
tion.
Sensa-
134
THE
OF
BANQUET
DANTE
ALIGHIERL
easily
perceivehow, although the star is always
in one
bright,clear,and resplendent,and
way
receives no
change whatever
except that of local
is proved in that book on Heaven
as
and
movement,
the World, yet from many
it may appear dim
causes
can
and
obscure
the
medium,
; since it may
appear
thus
on
account
of
the
tinually.
atmosphere, that changes conThis medium
ness,
changes from lightto darkaccordingto the presence or absence of the
Sun ; and
of the Sun
the
during the presence
medium, which is transparent,is so full of lightthat
it overpowers
the star, and
therefore it no
longer
brilliant. This medium
also changes from
appears
to dense, from
rare
dry to moist, because of the
of the Earth which rise continually.The
vapours
medium, thus changed,changes by its densitythe
image of the star, which passes through it,makes it
appear dim, and by its moisture or drynesschanges
it in colour.
In
through the
of
like
it may
thus appear
that is,the eye, which on
manner
visual organ,
is
because of fatigue,
or
infirmity,
changed into some
degree of dimness or into some
So it happensvery often,
degreeof weakness.
owing
of the pupil becoming suffused
to the membrane
with blood, on account
of some
produced
corruption
by weakness, that thingsall appear of a red colour ;
account
and
some
therefore
to the
the
star
appears
so
coloured.
And
THE
THIRD
TREATISE.
135
is left impressed on
the sight
thereby the lettering
and connectedly. For like reason
more
distinctly
the star
was
also may
appear
of this in the same
born,for,by tryingthe
labour of
that the
very
white
much
so
be
in
the
weakened
blurred
by
of long repose in
by means
and by coolingthe ball of the
shady and cool places,
with
spring water, I re-united the scattered
eye
which
I restored to their former
good
powers,
some
mist
and
condition.
And
are
us
thus,for
the
reasons
visible causes
many
different to what it
why the
reallyis.
CHAPTER
above,there
mentioned
star
can
appear
to
X.
desire.
this
And
this I make
evident
when
I say
that
fear
136
ALIGHIERL
DANTE
OF
BANQUET
THE
the
the person who desires it,so much
sioned,
impasgreater is the desire ; and the Soul, more
unites itself more
closelyto the carnal part,
nigh to
draws
and
abandons
and
more
reason
more
that the
so
without
no
and
glance,"
when
not
When
"
I say,
reason
she
come
within
comes
her
to
near
But
mine.
and
natural
have
said
to express
but
supernatural,
much
as
of it
as
I have
; elsewhere
to
I will discourse
is
more
no
feel doubtful
differs from
which
has
this is
"
more
as
the
been
to
say,
to
the
matter
other,let him
here
quite laudable
when
the
intention is to
words
another
stated.
in
are
wherein
look
And
at
such
Rhetoric,and
to
; because
one
may
this
the
a
even
Song
reason
figureas
sary
neces-
and
the
person
it is always praise-
THE
worthy to admonish
not
always suitable
Wherefore, when the
when
father,and
of his
be
from
him,
when
from
his
friend would
is
friend
You
to
the work
castle
from
on
other,for
commander
are
Also,
in
the
Lady
and
at
one
man
and
off the
most
the
defence
the
design of
the
and
speak
to
the
at
attacked
the
this
on
that
; it is similar
who
that it ask
of her ;
to
to
part.
same
Song,
ought not
praising another, ought not
a
knows
enraged
draw
to
attack
command
infer that
may
in order
nition
admo-
it would
beautiful
warrior
aimed
of this
he
when
most
wise
not
lay a
permission
one
side
one
the
that
of
by
that
it dissimulation
term
may
him
to
patient,but
be
the vice of
knows
or
knows
he
one.
every
of
aware
increased
honour,
not
of
it is
aware
subject is
would
also ; but
mouth
the
son
the
137
necessary
in
friend
detract
his
and
the
when
lord, and
the
TREATISE.
THIRD
whereby
be
presumptuous
take
it for
mind
that it is pleasingto the
granted in his own
believes
one
often, when some
person praised,because
he is bestowing praise,
it is taken
as
blame, either
through defect of the speaker or through defect of
it is requisiteto have
who
hears.
Wherefore
him
much
discretion
this
matter
; which
asking permission, in
that this Song or
Poem
to
tantamount
which
in
I say
discretion
the
is
in
way
should
ask
for it.
And
thus
treatise ;
requires
Truth, to
ends
wherefore
the
be
the whole
the
Literal
order
of
meaning
the
work
of this
now
OF
BANQUET
THE
138
DANTE
XL
CHAPTER
RETURNING
of the
of
the
as
now,
Song,
Intellect
ALIGHIERT.
the order
I say
who
praiseexcites
naturally
praised; and to know
to the beginrequires,
ning
that this Lady is that Lady
is called Philosophy. But
desire to know
the
person
the
which
reason
the
name
; then
first gave
I shall
but
most
fame.
ancient
The
Wise
Wise
Men
such
as
wrere
those
Men,
who
still live in
first of them
had
the
name
Seven
popular
of Solon,
THIRD
THE
TREATISE.
I39
"
"
"
"e
as
much
"
"
as
to say
Lover
from
Therefore
of Wisdom.
a
term
it
of arrogance,
Wherefore
it is possibleto see, considering
friendship.
the signification
of the first and
second
to
word, that philosophyis no other than friendship
to
a
wisdom, or rather to knowledge ; wherefore
certain degree it is possibleto call every man
a
philosopher,
according to the natural love which
generates a desire for knowledge in each individual.
But since the natural passionsare common
to all
do not
we
specifythose passions by some
men,
distinctive word, applied to some
individual who
shares our
common
nature, as when we say, John is
the friend of Martin, we
do not mean
to signify
bear to all
merely the natural love which all men
but we
the friendship
the
founded
mean
men,
upon
natural love which is distinct and peculiarto certain
individuals.
Thus we
do not term
a philosopher
any one
because
of
the love
common
to
us
all.
It is
BANQUET
THE
i4o
the intention
book
of the
or
OF
meaning
ALIGHIERL
DANTE
of
in
Aristotle,
Ethics,that that
man
may
the
be
eighth
called
the other.
sake
of
pleasuregiven
dental,
accibut
for
or
friendship,
the Ethics
as
demonstrate, so philosophy
for delight or
profitis not true philosophy,but
Wherefore
accidental.
one
ought not to call him
who
for some
true philosopher
a
pleasureor other
in some
degree; even
may be a friend of Wisdom
there are
who
take delightin repeating
as
many
songs and in studyingthe same, and who delightin
studying Rhetoric and Music, and who avoid and
abandon
the other Sciences,
which
all members
are
of Wisdom's
body. One ought not to call him a
who
true philosopher
is the friend of Wisdom
for
the sake of profit
the Lawyers, Doctors,
; such as are
and almost all the Religious
Men, who do not study
for the sake of knowledge,but to acquire money
or
dignity; and if any one would give them that which
they seek to acquire,they would not continue to
ship,
study. And as amongst the various kinds of friendis for profitmay
that which
be called the
And
for the
friendship
profitis not true
as
THE
so
friendship,
meanest
share
the
in
TREATISE.
THIRD
such
of
name
men
as
141
these
Philosopherthan
have
any
less
other
people.
friendshipconceived through
honest affection is true and perfectand perpetual,
so
is that philosophytrue and
perfectwhich is generated
by upright desire for knowledge, without
regard to aught else,and by the goodness of the
soul ; which is as much
to say, by right
as
friendly
And
it is possible
to say
appetiteand rightreason.
here that as true friendship
is,that
amongst men
the true
each love each entirely,
so
Philosopher
Wherefore
as
the
part of Wisdom,
loves each
and
Wisdom
each part
him
to draw
so
as
Philosopher,
wholly to
and to allow no thought of his to stray away
herself,
Wisdom
herself says in
to other things. Wherefore
the
of
the
Proverbs
of Solomon,
"
love
those
who
love
sidered
friendshipof the mind, conin itself alone,has for its subjectthe knowledge
and for its form the desire for,
of good effects,
the same,
so
even
Philosophyconsidered in itself
alone,apart from the Soul, has understandingfor
and for its form an almost divine love to
its subject,
And
me."
true
as
intellect.
And
as
efficient
the
Virtue,
so
Truth.
And
the
as
cause
of true
efficient
cause
the
of true
end
is
friendship
of Philosophy is
is true
friendship
which
the
intercourse
affection,
proceeds from
tates
to
Humanity, that is,according to the dicproper
of Reason, as Aristotle seems
to think in the
ninth book of the Ethics,so the end of Philosophy
is that
intermission
which
And
is
excellent
most
or
acquiredby
thus
affection which
it is
now
the
true
suffers
no
happiness
contemplationof Truth.
possibleto see who this my
BANQUET
THE
142
OF
AL1GHIERL
DANTE
and
in her whole
reason,
Lady is,in all her causes
is a
and
why she is called Philosophy ; and who
true
Philosopher,and who is one by accident.
But
in
and
the other
are
called
passion ;
^Eneid,
fervour
some
of
end
where
he
the
for
the
in
Virgil does
as
and
acts
word
the
by
the
of
heat
or
calls
the
mind
the
of
passions
itself
act
second
"
Hector,
one
the
or
the
book
of
Oh,
light
"
"
(which was
passion) of
"
"
"
Statins
in the
writes
Hypsipyle says
of things and of
"
servitude
"
See
My
love ; "
the
custom,
name,
such
which
end
most
which
she
the
as
the
most
in that
whom
custom
I
is
first science
proceed
speak;
how
is called
further
with
to
the
her
sophy
ferventlyPhilocalled
looks, are
Natural
Science,
the
Metaphysical Science,
necessarilyshe looks to
is called
most
fervently,
her
communicated
the
to
says
which
chieflyand
the First Philosophy.
Now, therefore,since it has
true Philosophyis in its essence
of
father
it is
so
to
Science, and
last,because
the
and
Sciences,in
end
Moral
"
and
finds the
her
of the
"
friendship;
"
her
even
Thebaid, when
to
Archemorus,
Oh, consolation
the lost country ! oh, honour
of my
as
we
say daily,showing the friend,
my
son,
by
fifth book
been
; which
noble
the
First
praise.
seen
what
is that
name
the
Lady
through
Sciences, and
Philosophy,I
the
may
TREATISE.
THIRD
THE
XII.
CHAPTER
IN
moved
this
to
me
Song
which
reason
fullydiscussed that it
for one
discuss it further,
is
so
longernecessary to
can
easilyenough recall to mind what has been said
and
in this exposition
:
therefore,following the
for the Literal meaning, I shall run
divisions made
of the
through the Song, turningback to the sense
is
no
be
it may
letter where
needful.
"
say,
Love,
By Love I
reasoningof my Lady in my mind."
the jabqur and gains I took to acquirethe
mean
what
wishes to know
If one
love of this Lady.
in two
be here considered
labour, it can
ways.
the
to
"There is one
man
study which leads
the]
daily use of Art and Science ; there is another^
study which he will employ in the acquireduse.
first is that which
The
I call
which
j^oye,
fillsmy
exalted ideas
and most
with new
continually
the anxious
of this Lady : even
as
pains which
takes to acquire a friendship
to do ;
wont
are
one
is wont
a
man
for,when desiringthat friendship,
to take anxious
thoughtconcerningit. This is that
study and that affection which usuallyprecedesin
when
the begettingof the friendship,
men
already
is born, and desires and
strives
side Love
on
one
mind
be
that it may
born
Philosophyis
have
become
the
on
other ; for,as
the
when
Soul
friends,so
that
the
one
is said
and
above,
Wisdom
is loved
by
the other.
Neither
stanza
reasoned
is it
in
out
the
as
again
needful
discuss
that
first
was
explanation,which
in the Literal exppsiProem
present
the
to
ALIGHIERI.
DANTE
OF
BANQUET
THE
I44
one.
proceed,then, to
may
the
begins
and
treatise,
Sun
"The
in
not
sees
that
to
part, which
the second
travel
I say,
placewhere
Earth."
the
round
it is to be known
Here
sensible
thing,one
insensible thing,so of an
an
intelligible
thing,one
In the
of an
unintelligible.
by means
fitly
argues
Literal sense
one
speaks of the Sun as a substantial
it is fit,
and sensible body ; so now
by image of the
and Unintelligible,
Sun, to discourse of the Spiritual
that is,God.
is no
There
visible thing in all the world more
worthy to serve as a type of God than the Sun, which
and then all
illuminates with visible lightitself first,
a
elemental
bodies.
Thus, God
minates
illu-
firstwith intellectual
Himself
and then
light,
the celestial and other intelligible
beings. The Sun\
vivifies all things with his heat, and if anything is
destroyedthereby,it is not by the intention of the ;
but
cause,
it is
an
vivifies
His
not
far
so
foreknow
beyond
His
in Himself
ones
; but
could
; but
so
not
great
the
ture
crealovingdesire to produce the Spiritual
that the foreknowledgethat some
would come
was
to
of the evil
intention,the wickedness
from
bad
end
neither could
nor
should
prevent God
continuingthe production
; as it would
not
be
to the
praiseof
flowers of
should
Nature
tree
TREATISE.
THIRD
THE
refuse to
145
she
certain part must
perish,
produce flowers on that tree, and
in
trees
productionof fruit-bearing
I say, then,that God, who
circles
envain and useless.
as
and
and understands all,in His encircling
so
His understanding
sees
noble,
nothingso gentle,
this Philosophy.
shines on
when
He
He
sees
as
all
see
For, although God Himself,beholding,
may
inasmuch
the distinction of things
as
thingstogether,
should
is in
abandon
Him
the
in the
same
way
as
inasmuch
absolutely,
her in Himself
and
in her
recalled
as
most
essence.
He
perfectly
If what
sees
"
has been
mind, Philosophy is a
is in God,
lovinguse of Wisdom
; which especially
is Supreme Wisdom, and Supreme
because in Him
where
Love, and Supreme Action ; which cannot be elseIt
except inasmuch as it proceedsfrom Him.
is,then,the Divine Philosophyof the Divine Being,
since in Him
nothingcan be that is not part of His
Essence ; and it is most
noble,because the Divine
Essence is most
noble,and it is in Him in a manner
perfectand true, as if by eternal wedlock ; it is in
the other Intelligences
in a less degree,as if plalove from whom
lover receives
as if a virgin
no
_tonic,
full and complete joy,but contents himself by gazing
the beauty of her countenance.
on
Wherefore
it is
possibleto say that God sees not, that He does
not intently
regard,anythingso noble as this Lady ;
I say anything,inasmuch
He
and distinguishes
as
sees
the other things,as has been
said,seeing
Himself
to be the cause
of all. Oh, most
noblel
and most
excellent heart,which is at peace in the j
said
above
be
to
bride
but
OF
BANQUET
THE
146
of the
Ruler
of
the
and
sister,
DANTE
ALIGHIERI.
bride
only,
above
all
others.
CHAPTER
HAVING
seen
in the
XIII.
beginningof
the
praisesof
this
"
been
mentioned
above
who
Intelligences
the
country, who
; and
from
are
exiled
this
one
from
excludes
the eternal
because
study Philosophy,
love in them is entirely
extinct,and for the study of
has been alreadysaid,Love is necesas
sary.
Philosophy,
One
that the spirits
of Hell
sees, therefore,
are
deprivedof the sightof this most beautiful Lady ;
the
and, since she is the blessingof the intellect,
deprivationof her is most bitter and full of every
can
never
sadness.
when
I say,
thought,"I
"
"
"
"
"
which
The
are
firstis when
"
one
says,
Mortals,enamoured,"
to make
it seems
because
TREATISE.
THIRD
THE
147
race, and
The
point is
second
his peace
to make
appears
when
Love
it says, "When
has brought,"where
it
distinction of time.
And
that is
And
nature.
so, when
our
soul is not
in the act
of
cannot
one
contemplation,
truly say that it is in
Philosophy,
except inasmuch as it has the habit of it,
and the power of being able to arouse
it ; sometimes,
she is with the peoplewho are enamoured
therefore,
of her here below,and sometimes
not.
The
third point is,when
it speaks of the time
when those peopleare with her,namely,when
Love
has brought into their minds his peace ; which means
no
the
does
man
Mind
of
not
God, secondlyin
the
I48
THE
OF
BANQUET
DANTE
ALIGH1ERI.
and afterwards
ligences
throughcontinual contemplation,
in the human
intellect through interpreted
who
has her for his
contemplation.But the man
standing
notwithLady is ever to be termed a Philosopher,
that he may
be always in the final
not
act of Philosophy,for it is usual to name
other
after
men
their
habits.
Wherefore
call any
performingvirtuous
we
And
of this
has
encomiums
giftsis
in
Philosophy,
to
prove
bestowed
afterwards
Beyond
great
Human
saw
our
that she
which
part of
following
her good
say, then,
Nature,fulness
capacityof
it makes
althoughinto
was
the
the
Nature.
On
For
be
now
gence
Intelli-
Human
Maker
Her
on
how
which
our
of His
shone
Nature
beautiful and
Power
this
holy dower
is subdued
virtuous.
by it,
Wherefore,
what
Lady one may someit is not possibleto say that any one
come,
who enters thereinto properlyhas that habit ; since
the first study,that whereby the habit is begotten,
cannot
acquirethat philosophy. And here
perfectly
her lowly praise; for,perfect
one
sees
or
imperfect,
she never
of perfection. And because
loses the name
of this her surpassing
it says that the Soul
excellence,
of Philosophy shone Through all her frame,"that is,
that God ever
impartsto her of His Light.
"
Here
we
may
recall to mind
what
is said
above,
TREATISE.
THIRD
THE
149
*"*"
is
that Love
form of
Soul ; which
and such
of Wisdom,
is called her
use
therefore here
and
Philosophy,
is manifest
Love
use
bringswith
which
make
men
in the
it a
derful
won-
under
those
any
things
their masters.
it
"
XIV.
CHAPTER
in the Literal
Wherefore
of the two.
in this
which
subsequentlybegins," On her fair
passage
to praise
form Virtue Divine descends,"I mean
Love,
which
that
is
for
another
there is
thinginto
the
virtue
things that
thingsinto their
the
attain it.
no
descend
other
way
from
than
one
to
thing into
reduce
that
evidentlyin
descending into
the patients,
are
they bring those
similitude as far as they are able to
similitude ; as we
agents, for their virtue
its own
natural
to
it is to be known
see
OF
BANQUET
THE
150
ALIGHIERI.
DANTE
see
that the
creative
the
beholds
And
Him.
likeness to
it alludes to
act, saying,
face."
"
As
the nature
the
on
Angel
of
that
again it is to be known
that the first Agent, who is God, paints His Virtue
of direct radiance,and on
on
some
thingsby means
fore
of reflected splendour; wheresome
thingsby means
into the separate Intelligences
the Divine Light
shines without
interposingmedium
any
; into the
others it is reflected from those Intelligences
which
His
Where
firstillumined.
were
But
since
Splendour, for
thereof
is here
mention
the
will show
more
the
of
Light and
perfect understanding
made
difference
between
those
the
I say
opinionof Avicenna.
of Philosophers
that it is the custom
to speak of
Heaven
as
Light,inasmuch as Light is there in its
primevalSpring,or its firstorigin. They speak of it
of Light while it passes throughthe medium
as
a ray
from its source
into the first body in which it has
its end ; they call it Splendour where it is reflected
words, accordingto
back
from
some
it is
in this,that
its objectof
are
Love
eternal which
to
make
evident,especially
is Eternal,so must
the Divine Love
as
that those things
be eternal,
so
necessity
to
possible
love,for
He
loves.
the Wisdom
this
And
thus it makes
into which
this
this Love
THE
THIRD
Wherefore
strikes is eternal.
"
am
Time
to
as
of her
created,I
was
I shall not
of Solomon
this Wisdom
And
fail"
says
in the
beginning
is openly alluded
eternity
results that
other
Time
come
am
of the
to,
the
in the Proverbs
And
"
in
and
151
it is written
beginning,before
the
From
TREATISE.
became
Loves
And
this Love
obscure
and
therefore
it
shines,all the
almost
extinct,
above-named
friend
after Philosophy.
And
"
own
power,
which
be
called
cannot
are
not
is Reason
; hence
152
THE
that
thing is free
OF
BANQUET
which
for others.
It says,
In all her acts,"that
within
is
"
go
at
cause
ALIGHIERI.
of
not
that which
in part it alludes to
bends
An
from
Heaven
it ; and
itself and
with
is,make
look
DANTE
will be found
this, saying,
Angel when
she speaks,"meaning that where
Philosophy is in
action a celestial thought stoops down, in which this
of
discourses beyond the power
or
being reasons
"
Downward
Human
The
to
Nature.
Song
understand
says
that
"from
not
"
TREATISE.
THIRD
THE
153
by the
in
desire.
Athens
one
become
to
mount
we
XV.
CHAPTER
Lady is praised
precedingchapterthis glorious
accordingto one of her component parts,that is,Love.
In this chapterI intend to explain that passage which
of Paradise,"and
begins, Her aspect shows delights
here it is requisite
to discuss and
praiseher other
IN the
"
part, Wisdom.
then says that in the face of this Lady
thingsappear which show us joys of Paradise ; and
the placewhere this appears, namely,
it distinguishes
The
text
here it must
And
be
eyes and the smile.
strations,
her demonthat the eyes of Wisdom
are
whereby one sees the Truth most certainly;
in the
known
but
her
without
any veil
is felt that most
or
concealment.
And
suasions
per-
itself
in these two
without
to
that smik.
upon
since
be
exalted
each
And
the
thing naturallydesires
which
blessed.
it cannot
For
is
reason
its
this,that
perfection,
be
at
which
OF
BANQUET
THE
I54
he
has,but
ALIGHIERL
DANTE
that which
here
is
human
can
solely
of Reason,
the perfection
be acquired,
as
perfection
on
which, as on its principal
part,our essential being
all depends. All our other actions,
to feel or hear,
as
to take food,and the rest,are
throughthis one alone ;
So that,if
and not for others.
and this is for itself,
that the man, inasmuch
that be perfect,
it is so perfect
each desire fulfilled,
and thus he
he is a man,
sees
as
therefore it is said in the Book of
is happy. And
a
manifest defect.
And
in this form
Wisdom
'"
Whoso
happy and
content, accordingto the opinionof the Philosopher.
One sees, then,how in the aspect of this Lady joys
it follows
of
that
man
learns
be
to
Paradise
Book
reads
in the
speaking of
the Eternal Light ;
Majesty of God."
shiningwhiteness of
Mirror without blemish,of the
a
which
it says,
Then
when
the intellect
Things over
myself,saying that I can
stray,"I excuse
may
of their
account
say but little concerningthese,on
it is to be known
overpoweringinfluence. Where
these things dazzle our
that in any way
intellect,
inasmuch
as
they affirm certain thingsto be, which
intellect is unable to comprehend, that is,God
our
and the first Matter
and Eternity,
which
tainly
cermost
they do not see, and with all faith they believe
And
what
even
,to be.
they are we cannot understand ; and so, by not denying things,
it is possible
to some
to draw
near
knowledge of them, but not
"
her,
She is a
"
otherwise.
Truly here
doubt
how
it is
to
possible
it is that Wisdom
have
can
some
make
very
strong
the
man
THE
THIRD
TREATISE.
155
Nature
worked
have
also would
in
vain, since it
end ; and, in
in this life to that
desire is proportioned
would
not be ordained
to any
human
fact,
knowledge
One
cannot
to have here.
possible
pass
that pointexcept through error, which is outside the
thus it is proportionedin
And
natural intention.
the Angelic,and it is limited in Human
Nature, and
the
in proportion
it finds its end in that Wisdom
as
of each can
nature
apprehend it.
And
this is the reason
why the Saints have no
attains the
since each one
envy amongst themselves,
which
end
it is
of his
desire,and
the
fore,
goodness. Wheresince to know
as
God
and certain other things,
to our
Eternityand the first Matter, is not possible
ledge,
have no desire for that knowwe
Nature, naturally
and hereby is this doubtful questionsolved.
I say,
Then
when
Rain from her beauty little
proportionto
the nature
"
of his
156
ALIGHIERI.
DANTE
OF
BANQUET
THE
And
when
Escape
from
I cry
it says,
"
Fair
aloud
to the
of
them
her, telling
that by followingher
follow
say,
good
who
desire
may
sophy.
blame," it proceedsin praiseof Philo-
Therefore
one,
it says to each
become
may
Soul,that feels its
one
beauty
is to blame
it
ought
Where
to
because
it does
not
what
appear
example.
are
the
THIRD
THE
vicious
part,
every
good.
And
Good
create
TREATISE.
will become
man
therefore
I57
she
has
crush
the
I say
thoughts,and
"
upright and
a
spiritto
vices."
She
"
"
to you
in your
come
and
own
follow their
to you
as
counsels,
of them
your
ears
Just
is
increaseth
Empress
announce
Close not
to
as
who
"
158
THE
after
them,
you
as
this
most
BANQUET
behold
And
of
brief
life.
of
which
enough
easily
it
as
that
at
me
the
beginning
the
did
seemed
she
to
of
smiled
in
me,
that
Song,
is
time,
treatise
From
explanation
the
is
end.
this,
of
that
and
from
we
be
to
is
that
proceed
and
which
not
her
see
her
is
evident.
farther,
on
given
of
meaning
is
as
she
altogether
that
refrain
not
was
Literal
to
Wisdom,
turned
could
dainful
dis-
known
appeared
she
I
much
inas"
insomuch
for
defect
the
explained
persuasions
the
stanza,
Lady
which
me,
say,
the
is
of
the
except
Philosophy
on
to
of
Allegory
therefore,
it
her
But
side.
the
not
be
this
body,
disdainful,
me
demonstrations.
my
her
understand
not
called
this
path
last
exposition,
there
to
on
The
can
Where
part
to
glance
morose."
for
yet
that
the
in
be
to
Commentary
refrain,
ought
Song.
Literal
and
on
morose,
the
says
the
present
for
by
which
guidance
close
intended
i3
for
light
the
ALIGHIERI.
works,
may
we
meaning
true
their
beacon
here
DANTE
OF
the
It
and
this
ttbe
rhymes of love
SOFT
treatise.
jpourtb
I used to find
must
leave,
thought,I now
Not without hope to turn to them again;
But signsof a disdainful mind
That in my Lady I perceive
Within
my
Have
And
to
now
wait,
I put away
Proper to love
Nobleman's
Shall tellhow
severe
estate
The
strain.
accustomed
to my
won
First
Peer.
that Lord
callingon
Herself
One
love and
to
raised to
far
As
Descent
To
as
of
make
prize.
Empire held,
he could
see,
wealth, and
generous
ways,
Nobility.
wise,
Another,lightly
That sayingturned aside,
Perchance
The
And
of generous
for want
second
ways
denied.
source
followers of him
Are
Those
The
all the
men
who
noble in whose
wealth
has
rate
families
160
THE
BANQUET
DANTE
OF
ALIGHIERI,
"^
And
"*
long among
so
us
falsehood
The
That
men
Though worthless,who
I
nephew
Of
But
he who
the Truth
Who
from
Whoever
man
livingtree
and
speak untruth
what
view,
the other side,
less than
was
riches make
defile ;
their want
can
They
by
are
paintergivesa
is not
That
tower
Wealth
And
is
flowing.
incomplete
bringsno
peace, but
hence
uprightmind,
To
Stands
stream
However
It
knowing
leans above
far away
form
of his
vile and
How
true.
worth
not
That
see.
erred ;
so
Proceeding,on
No
not
truth,
First
No
less than
he may
more
Emperor
To
shown,
was
walks
Though
Nor
know
shall define
The
For
may
Is counted
The
though he
Will
sum
whom
And
the Truth
sees
say,
son,
worth such
one
How
To
or
am,
can
its own
the
be
care.
true,
firm althoughthe flood of wealth
purpose
Sweep onward
out
of view.
TREATISE.
FOURTH
THE
the vile
have
will not
They
descent
noble,nor
Turn
From
For
time
By
course
be,
can
halts
reason
behind,
birth
to noble
they suit
of time defined.
this
That
race
eminent.
ever
Their
161
high or base,
are
Or that in Time
Beginning to
there
our
was
never
race.
hold,
they ;
yet, if Christians,
that I cannot
But
Nor
As
And
and
false,
now
As
What
A
their words
intellect reproves
Sound
away.
I seek to tell,
it appears
is,whence
true
turns
to me,
what
comes,
signsattest
Nobility.
root
one
firstly
springs,
Virtue,I mean, that Happiness
To man, by action,
brings.
Ethics
This,as the
Is habit of
That
So
teach,
rightchoice
holds the
means
between
extremes,
Nobilityby right
No
Than
As
other
to
sense
good,
import its subject's
vileness makes
has had
him
bad.
its good
intellect,
two
thingsagree in
others'
For when
Producingone
effect.
one,
162
THE
OF
BANQUET
One
from
must
Or each
one
is,there is
Nobleman, although
Virtue
there is
where
Not
then
more,
From
Where
each,and
as
ALIGHIERL
other come,
from a third,
one
be
If each
DANTE
be also.
Virtue
Must
Nobleman
But
In
A
is
star
may
and
women
hung,
be starless ;
so
the young
modesty is seen,
noble yet ;
Not virtue,
virtue from what's
Comes
black
From
It
as
springs,
And
let
so
They
are
no
before,
that him
vaunt
one
bore.
Gods
as
root
said
mother
noble
violet ;
comes
the parent
Or from
noble,as
Grace
whom
Has
God
He
That
That
seed of
Happiness
few,
Planted
this Grace
Souls whom
Declare
From
it in each
birth that
They
show
adorns
breath,
it until death.
In Childhood
Are
To
they obey,
gentle,modest, heed
graces
it may
need,
with
FOURTH
THE
Are
temperate in Youth,
And
Love
Are
Are
163
TREATISE.
resolutely
strong,
much, win praisefor courtesy,
loyal,
hatingwrong.
prudentin
And
their Age,
generous
and
just,
And
The
Our
many
deceived !
are
My Song,
lessen wrong,
CHAPTER
opinionof the
who discourse of him, and as by experience
wise men
is that which bringstogether
and
we
see
continually,
unites the lover with the beloved ; wherefore Pythagoras
become
one."
says, "In friendship
many
the thingswhich
-And
united naturally
are
municate
comthat
their qualities
insomuch
to each other,
it happens that one
sometimes
is wholly changed
of the other,the result being that
into the nature
into the
the passionsof the beloved person
enter
is
that the love of the one
so
person of the lover,
LOVE, accordingto
communicated
to
the
I.
the other,and
and
desire,
every other
of the
are
one
unanimous
beloved
so
likewise hatred,
AL1GHIERL
DANTE
OF
BANQUET
THE
64
I,having made
in the truthful
above
began to
accordingto
since each
none
are
to
is reasonable
between
most
my
to
friend of this
Lady,
exposition,
began to
hated
be
to
her hatred.
uprightto
and to
things,
And
excellent
the
distinguish
if any
Lady
evil in
loved
except for
and
these.
With
Truth,and to hate
as she does.
Falsehood,even
thing is
be
"
hate not
the
endeavour
to
as
understands
how
especially
which
anything,
much
as
but
things,
distinguish
person
I, followingher
of evil,it
excess
I could
is the
cause
in her is the
in her work
in her
and
condemn.
This
is the
which, inasmuch
as
concerning
it is
sown
in
Human
us
Goodness,
by Nature, ought
so
Nobility; which error was
strongly
and
entrenched
intellect
by weak
by evil custom
that the opinionof almost all people was
falsifiedor
deceived by it ; and from the false opinion sprang
false judgments,and
from false judgments sprang
and unjust contempt ; wherefore
unjust reverence
to
be termed
error
THE
the
good
and
in the world
TREATISE.
held in vile
were
honoured
FOURTH
exalted.
even
as
and
disdain,
This
he
that which
gazed
Matter
which
and
the
of
reason
presence
sought to
Elements
discover
was
who
were
confusion
looks
subtly
it. And
though it
somewhat
changed
where*
me, especially
see
the evil
the worst
was
can
165
the
whether
created
first\
by God, for
frequenther/
strengthenedmyself to
if remainingthere with
as
little,
her assent,
hastened
to
hideous
death.
It will not,
then, be
*"
THE
166
ALIGHIERI.
DANTE
OF
BANQUET
sophy,whose
to
blossom
of
Nobilitythe
concerningwhich true
proposedSong fullyintends to treat.
sons
men
II.
CHAPTER
now
undertaken,
explanation
in order to render the meaning of the proposedSong
clear and distinct,
it is requisite
to divide that
more
firstpart into two parts,for in the firstpart one
speaks
IN the
in the
the
beginningof
of
manner
or
subjectunder
second
part begins
in the
stanza, where
it says
raised
to
the
One
As
far
Descent
To
The
or
of
the
Empire held,
he could see,
as
of
make
ways,
Nobility.
firstpart, again,
can
divisions
commencement
members.
In
departfrom
comprehendedin three
the first it states why I
of speech; in the second,
be
my usual mode
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
now."
since time
suits me
begins: "And
I
that Lord."
The third begins:
First calling
on
compelledto abandon the soft
say then that I was
accustomed
to search
rhymes of Love which I was
for in my
and I assignthe reason
or cause
;
thoughts,
I say that it is not because I have given
wherefore
up all intention of making rhymes of Love, but*
division
"
FOURTH
THE
because
aspects have
new
have
which
speech of
TREATISE.
in my
Lady
of material
for present
it is to be known
that it
deprived me
Where
Love.
167
appeared
does
as
not
be
may
in the tenth
seen
^ow
contrary
bitter,
oi
there be
with
has been
suits
"
action ; but
for my
wait
reasonably time must
second, and
first,
onwards
celestial movement,
which
here
below
of the herbs
otherwise
to
even
; and
receive
so
all
be
in
one
acts, and
our
Aristotle
says in the
number
of movement,
the
; and
the number
of
the
things
informing
prepares
is
and
flowers,and
is
manner
one
the Winter
season
prepared
from another.
seed, differing
it is founded
as
Mind, inasmuch
the
our
how
seen
ways any
prepared in one way in the
to receive into itselfthe informing
the Earth
beginningof Spring
power
passed over
most
powerful
receive in various
to
For
power.
be
to
on
on
speech.
especially
Time, according to what
fourth chapter of Physics,is
the
it says in the
it is to
reason
"
that is whereu* \
there is
dry foot,because
here
..
that which
is not
appear
obscure,may
sm^
said,what
And
preceding
and
sweet
And
"
I say,
discourse.
time
"
be
when
as
even
words
Truth
clearlyci"x,.ot,
seen
to
the
thing can
--4-i^r j^
Afterwards
I say,
intend
time
to the
self-same
one
chapterof
And
upon
be
withheld
or
; wherefore
words,
actions,ought very
uttered ;
they should
THE
68
be
spoken with
be
well
such
DANTE
sound
ALIGHIERI.
that
judgment
or
they may
received,and
withheld
not
OF
BANQUET
suitable time
should
be
fore
there-
And
chosen, both
for him
who
-1
-therefore Solomon
in Ecclesi^^
says
'
time
speak,and
within
^-""^
to
"
to
be
inere
'
silent-"
1S
Where'
"
many
power
her, as will be
to
and
discourse
severe."
on
assume
goodness
in what
follows ;
this subjectwith a
seen
worth
"
to
bestowed
be
by
and I promise
rhyme subtle
FOURTH
THE
Wherefore
it is
may be considered
in a wide and in
in
a
In
in the
double
narrow
sense,
sense.
it should
And
reference to
a
the
subjectmust
be
taken
therefore
words, which
which
in
of the
sound
be
not
and
to
for all
regulated
; and thus it is
and
understood
in
"severe,"with
which
to such
style,
and pleasing
; and it
the meaning of the
it says
sweet
subtle,"with
says
that is to say,
In the narrow
it is understood
sense,
rhyme
penultimatesyllableit is usual
the wide
that
that
that concordance
as
that
desired
169
know
requisiteto
it is understood
sense,
TREATISE.
regard to
proceedwith subtle argument
and
putation.
dis-
"
"
removed
from
affirmed
and
is to
be
the
fortified
observed
to
firstly,
Truth
treat
by
that
of the
; and
vile,that is
vileness of mind.
in
this
Proem
Truth, and
then
to
to
say,
And
it
promise,
confute
oppositeis done,
False,and then
not
rightly
appear
treat
of the
more
excellent.
And
speak of
which
the Truth
creates
first
place,the promise is to
accordingto the chief intention,
in the minds
of the hearers
the
desire to
False
or
ALIGHlERl.
DANTE
OF
BANQUET
THE
iyo
opinionsbeing chased
be received more
freely. And
away, the Truth may
this method
of human
was
adopted by the master
who
argument, Aristotle,
always in the first place
fought with the adversaries of Truth, and then,
having vanquished them, revealed or demonstrated
Untrue
Truth
that,the
in order
false
itself.
I
when
Finally,
appeal to Truth
who
Lord
"
say,
to
First
be with
on
calling
that Lord,"
being that
that is
Philosophy,
Truth
me,
dwells
in the eyes of
And
indeed
to say, in her demonstrations.
is that Lord ; for the Soul espousedto Truth
Truth
is the
of
bride
appears
her.
to
And
what
else is there to be
the
in three divisions,
heads
CHAPTER
HAVING
now
seen
follow
it must
clearly,
are
three.
the
the
III.
be divided
FOURTH
THE
one
first,
In the
TREATISE.
treats of
!7l
Nobilityaccordingto the
"
and
the reader
if I
unfold
to
am
text
I say,
with me,
accordingto the
enters
it bears.
which
meaning
the
perfectly
now
is
divided
now
two
for in the
"
part which
the
variation
the
second
the
Common
all
reason
of
is
the
the
two
and
clauses
opinion
variation
People, which
;
"
has
remains
this
second
of
of
the
the
is naked
clause
the
first is
Emperor ;
opinion of
or
or
void
of
division
"
begins:
OF
BANQUET
THE
I72
"
I say
A,nd
there
who, pondering
and
part, removed
the
riches.
And
anck
was
of less wisdom,
another
was
the
to
he
as
it
held
and
manners,
AL1GHIERI.
DANTE
have
to
seems
the
doubted
text,
and not
perhaps through not having good manners,
it
wishing to lose the title of Nobility, he defined
himself
noble, namely,
according to that which made
possessionof
And
those
that
been
this cry
said,
two
no
appears
all
reason
see
other
as
the
The
in
of
the
to
especialchapter.
the
to
to
have
The
whatever
that
number
be
cannot
the
authority of
that
the
may
one
conquers
the
with
argue
which
been
to
seem
Truth, which
intend
other,
has
as
of them.
says
And
Emperor.
with
support
is, the
second
power
all,
bark.
greatest
authority,I
intention
many
Philosopher
men
the
to
entirelyfalse.
definition
by an
better
have
arguments
the
almost
make
people who
long pedigree, and who
generations ; since in
grave
very
of
all the
go
all
is that
opinion
through
almost
two
is of
it
who
rich
do
These
this
after
noble
men
have
that
I say
saying
wealth.
ancient
it is
one
strong
aid.
treat
understand
cannot
roots
or
of
it
found.
are
discourse
Imperial
of
them
It
in
is
an
THE
FOURTH
TREATISE.
CHAPTER
radical foundation
173
IV.
of
ing
ImperialMajesty,accordof Human
tion,
Civilizato the Truth, is the necessity
which is ordained to one
end, that is,to a Happy
Life.
Nothing is of itself sufficient to attain this
external help,since man
has need of
without some
things which one person alone is unable to
many
And
therefore the Philosophersays
that
obtain.
And
is naturally
a
as
man
companionableanimal.
the
a
man
requires for his sufficient comfort
domestic
companionship of a family,so a house
requiresfor its sufficient comfort a neighbourhood;
THE
otherwise
there
be
would
wants
many
to
endure
happiness.And since
all requirements,
there
cannot
a neighbourhood
satisfy
be the City. Again,
for the satisfaction of men
must
for its Arts and Manufactures
the Cityrequires
to
have an environment, as also for its defence,and to
have brotherlyintercourse with the circumjacent
or
adjacentCities,and thence the Kingdom.
mind in restricted possession
But since the human
of the Earth finds no peace, but always desires to
discords and
acquireGlory,as we see by experience,
which
wars
would
must
be
obstacle to
an
arise between
realm
and
realm.
These
are
of the
men
; and
thus is the
and
Wherefore,
obstructed.
wars,
houses
to
the
remove
in
order
causes
to
prevent these
of them
throughall
Race
given to the Human
be Monarchy,
of necessity
to possess it,there must
that is to say, one sole principality
; and there must
the Earth, so
far
as
it is
be
ALIGHIERL
DANTE
OF
BANQUET
THE
174
one
'able to
Kings
that
be
may
repose, and in
peace
which
these
dwell
together
obtain all they
live happily,
in mutual
might
reasons
Philosopher,for
that when
for which
he
be
man
can
born.
was
applied the
says, in
the
within
content
them, wherein
between
being
not
And
words
book
to
the
of
On
Politics,
work
own
to the proper
considers
; and
one
We
end,
as
plainlybe
seen
Universal
Union
one
all must
obey.
has
been
that to
Wherefore
said.
attain
the
perfectionof
Race
of the Human
it
there
must
can
the
be
the different
it were,
who, considering
of the World, and ordainingthe different
Pilot,as
conditions
and
needful
whole
offices,
may
the universal
without
governments
because
he
or
to
this
office is
of all Governors
says is Law
to
he
over
possess
incontestable
addition, because
the government ;
any
appointed
and
hold
And
what
who
see
one
there is one
so
bodies,in
military
to
end, even
the
office of Command.
designatedEmpire,
it
and
all other
is of
so
he
who
is
designated Emperor,
is the
all,and
Governor, and
ought by
all to
be
THE
TREATISE.
FOURTH
I7$
other government
the government
derives
of
vigour
this
man.
that the
ImperialMajesty and
Family.
Authority is the most exalted in the Human
No
doubt
be possiblefor some
it would
to
one
cavil,
saying,that although the office of Empire may
the
be requiredin the World, that does not make
Prince rationally
authorityof the Roman
supreme,
thus it is evident
And
it is the
which
intention
Power
by
which
decree
to
seems
of the treatise to
was
of Universal
be
prove ;
Reason
not by
acquired,
Election,but by Force,
opposed to
Reason.
To
this
one
can
never
was
and
never
will be
than
that of the
can
see
by experience,and
People,as one
that of the Holy People,in whom
was
especially
the noble Trojan blood ; to that office it
blended
elected by God.
was
Wherefore, since,to obtain it,
could it be approached,
not without very great power
exalted and most
humane
and to employ it a most
this was
the peoplewhich was
benignitywas required,
most
fitly
preparedfor it. Hence not by Force was
it assumed
in the first place by the Roman
People
but by Divine Ordinance, which is above all Reason.
And
Virgil is in harmony with this in the first
he says, speaking in the
book of the yEneid, when
On these [thatis,on the Romans] I
person of God :
to their
nor
impose no limits to their possessions,
Latin
"
BANQUET
THE
176
duration ; to them
the
cause,
And
the
and
wras
instrumental
an
cause
is the
thus, not
Cause, has
the
are
been
of
moving
force,but
the
originof
Empire.
that this is
evident
most
; and
Divine
the Roman
there
knife,and
and
as
even
ALIGHIERI.
I have
DANTE
OF
reasons,
Empress, and
to
it is
so
which
have
by two
that City to be
an
birth,
especial
possibleto
prove
from
God
see
But since
success.
especial
in this chapterwithout too great lengthit would not
and long chapters
be possible
to discuss this subject,
the enemies
of Memory, I will again make
are
a
digressionin another chapterin order to prove the
here alluded to, which are not without utility,
reasons
and may give great pleasure.
to
an
CHAPTER
IT is
which
human
no
for wonder
cause
if the
beyond measure
often appears to
foresight,
Divine
Providence,
all angelicand
to proceed mysteriously,
surpasses
since
many
their motives from men.
wonder
V.
when
the
times
But
execution
us
human
actions
there is great
of the Eternal
conceal
cause
for
Counsel
discern it.
can
proceedsso evidentlythat our reason
therefore in the beginningof this chapterI can
And
speakwith the mouth of Solomon, who, in the person
of Wisdom, says in his Proverbs :
Hear, for I will
speak of excellent things!"
Divine Goodness
The
unmeasureable, desiringto
conform
again to Itself the Human
Creature,which,
"
THE
FOURTH
TREATISE.
177
of the firstMan,
throughthe sin of the prevarication
was
thereby,it
separatedfrom God and deformed
was
decided, in that
most
Divine
Consistoryof
the
should
descend
the
only Heaven,
; and
when
one
it is
but
Earth
Earth,
the best,
and
that
Trinity,
since at His
And
union.
to
exalted
the Son
united
of God
accomplish this
into the world,not
to
advent
must
most
be
in
of
disposition
the
position
best dis-
the
Earth
is
Monarchy,
Prince,as
has
was
ordained
what
"
and
of his roots."
shall grow
And
out
And
it
the father of the aforesaid David.
branch
Jessewas
happened at one periodof time that when David was
then
was
born, Rome
born, that is to say, yEneas
the originof the
which was
from Troy to Italy,
came
the written word
most
noble Roman
as
City,even
bears witness.
Evident
enough, therefore,is the
Divine election of the Roman
Empire by the birth
of the Holy City,which
with
was
contemporaneous
the root of the race
from which Mary sprang.^
it is to be mentioned
And
that, since
incidentally
in a
this Heaven
was
began to revolve,it never
78
had
made
again by
virtue
who
high,He
as
was
when
ever
nor
it
was
alone,Prince
even
Luke
as
therefore
able
be
may
will be
DANTE
when
than
disposition
better
even
OF
BANQUET
THE
ALIGHIERL
He
descended
who
it and
is its
on
Ruler,
to
from
The
World
never
perfectly
prepared as then,
man
governed by the voice of one
and Commander
of the Roman
people,
the Evangelistbears witness.
And
there
was
so
Universal
Peace, which
never
"
"
and
him
on
who
believes in you
were,
the
shall be
nurses
able to
and
tutors
of its Childhood
"
we
FOURTH
THE
tunityof
TREATISE.
of time.
advancing tract
the
179
If
we
sider,
con-
emancipated
then,its Adolescence,when it was
from the regaltutorship
by Brutus, the firstConsul,
its firstsupreme
Prince,we shall find
to Caesar,
even
it exalted,
not with human, but with Divine citizens,
into whom, not human, but Divine love was
inspired
his
the Samnites
Curius, whom
said, when
refusinga
corrupt, who
country ?
in
or
attempted to
very largequantityof gold for
that
the
gold,but
there
his
was
Who
the possessors of the gold ?
in Mutius
Divine inspiration
no
wherewith
will
son
Who
Who
have
because
he had
say of
to death
could
of his country,
desire to possess
Roman
hand
own
love
from
endured
burning
failed in the
it had
thought to
Torquatus, who
will say
deliver Rome
sentenced
his
blow
Who
own
Divine
Helper ?
before mentioned
Who
will
their lives for their country ?
say of the captiveRegulus of Carthage,sent to Rome
to exchange the Carthaginianprisonersfor Roman
laid down
THE
iSo
followed
ance,
OF
BANQUET
his
ALIGHIERL
Who
plough again?
Camillas,banished
chased
and
to deliver Rome
come
DANTE
will say of
into exile,who,
from
having
having
returned
accomplishedher liberation,
spontaneously
into exile in order not to offend againstthe authority
of the Senate, that he was
without Divine inspiration
O,
Cato, who
shall
of thee
to
Bible where
better
to
be
must
of
heart
to
presume
and
sacred
most
and
he
be
these
that such
citizens,
wonders
could not have been without some
lightof
the Divine Goodness, added
to their own
goodness
men
And
of nature.
excellent
other
lives of
men
Providence
Divine
be
it must
in the
worked
hand
with
the
all
His
the voice
known
hands
so
own
Rome
hands
when
many
did
the
land, if
the
not
undertaken
did
the
chief
God
interfere
having taken
Capitolby night,
caused
this to be
goose
interfere with His own
God
not
three
Scipio the
expeditioninto
And
of
wished
Romans
blessed
fought
that
of freedom
put His
the Franks,
with
his
God
stealth the
of
Africa,the
God
the Albans
alone
war
in the
citizens
carried into
recovery
alone
And
when,
did not
And
by
of
arm
beginning for
Roman
one
Rome, attacked
and
And
the
in
Romans
of
liberty
with
the
times
Divine
of the Roman
buildingup
to
dominion, when
the
with which
instruments
were
Empire, wherein
many
appeared to be present.
own
did
not
rings were
to
abandon
had
younger
Africa for the
God
interfere
with
His
own
TREATISE.
FOURTH
THE
when
hands
181
citizen of humble
new
inquirefurther to see
in
birth and an especial
that an especial
success
were
decreed
of God
the Mind
to that holy City. And
of a firm opinion that the stones which
I am
certainly
in her walls are
remain
worthy of reverence
; and it
is asserted and proved that the ground whereon
she
stands is worthy beyond all other that is occupied
by man.
one
should
not
need
to
CHAPTER
VI.
a
ABOVE, in the third chapter of this treatise,
of
promise was made to discourse of the supremacy
the
Imperial Authority and of the Philosophic
since the ImperialAuthorityhas
Authority. And
been
now
discussed,my
digressionmust
proceed
further in order to consider that of the Philosopher,
accordingto the promise made.
is the meaning
And here we
first see what
must
of this word ; since here there is a greater necessity
to
understand
it than
there
was
above
in the argument
ImperialAuthority,which, on account
It is
of its Majesty,does not seem
to be doubted.
then to be known
that Authority is no other than
on
the
in its firstvowel
or
that
will clearly
perceive
syllable
THE
182
BANQUET
it demonstrates
a
tie of
in
DANTE
ALTGHIERL
it itself,
for it is constituted
words,that is,of
OF
bond
five vowels
of every
word,
solelyof
alone,which
are
and
composed of
image of a ligature
the
twisted way, to figure
; for beginningwith the A, then it twists round
into the U, and comes
straight
through the I into
a
the E, then
it revolves and
round
turns
into the O
that
trulythis figurerepresents A, E, I, O, U,
which is the figureor form of a tie ; and how much
Autore (Author)derives its originfrom this word,
learns from the poets alone,who
have bound
one
their words togetherwith the art of harmony ; but
this signification
do not at present dwell.
on
we
so
The
other
root
from
which
the
"Autore"
word
"
"
faith and
obedience.
[Here is a
small break
in the
containing
original,
such words as
some
Worthy, nay, most worthy,of
obedience and of faith is Aristotle :]hence it is evident
that his words are a supreme
and chief Authority.
That Aristotle is most
ence,
worthy of faith and obediand
thus prove.
one
can
Amongst workmen
"
Manufactures, which
final work of Art, or to one
all directed
to
one
and
THE
ultimate
end
FOURTH
of all the
sword-cutler
must
bridle-maker
and
and
is
man
master
to
Human
how
Hence
is that of human
artificer who
considers
and
in
man,
the
that
aim
and
be
believed
far
so
And
obedience.
is the
it aims
as
and
their desires
as
are
althoughthey exist
each
rightly
There
were
itwere
in
us
difficult to
human
at
firstand
believed
this end
that
its final
aim
most
Men
numerous,
was
end
whereon
desire
ancient
of human
of
different,
singularly
it was
theless
neveruniversally,
appetiteor
many
the chief of whom
so
is
all
discern
then
are
he
leader
it is requisite
that this our
to know
operation,
each one
of life,which
naturallydesires,in
searched for by the Wise
ancient
times was
and
in
in order
and
master
which
is
is Aristotle ; wherefore
Aristotle
Reason
very
the
actions
to
life,
he
as
to
ought especially
obeyed ; and he
worthy of faith
see
are
appointed inasmuch
demonstrates, it
ends.
saddle-maker
aim, which
and
183
believe in the
knighthood. And
requirean
most
other
and
TREATISE.
might repose.
the
philosophers,
Zeno, who
life to be
saw
and
solelya rigid
regardto any
otherwise
; and
chief
84
was
who
philosopher,
seeingthat
were
each
directed
Nature
by
named
was
animal
AL1GHIER1.
DANTE
OF
BANQUET
THE
Epicurus,who,
it is born
as
soon
as
to
is
it
as
shuns
pain and
seeks for
I made
of whom
mention
above.
There
were
others,
one
they had
sinned
said that
little,
our
defect,measured to
choice,is virtue,and virtue
own
our
in too
without
and
excess
of
mean
and
much
in too
action,without
the due
aim
of
of the
means
man
; and
Socratic
method, with
Moral
reduced
it were,
Aristotle.
and especially
as
file,
began to
were
reason
Academic
Philosophyto perfection,
And
since
Aristotle
they
walking hither and thither,
say, and his companions,Peripa-
while
called,he, I
the
which
tetics,
means
of
perfection
since the
attained,the
and
all those
are
called
doctrine
t.s
"tc-i
as
it were.
was
to this
the
as
same
this
who
Moralityby
attached
And
walkers about.
Aristotle
thei"*clves
was
extinct,
became
of Academician
name
185
TREATISE.
FOURTH
THE
this sect
to
these
And
mark.
this is what
I wished
to
prove.
all together,
the principal
Wherefore, collecting
intention is manifest,that is to say, that the authority
of
whom
him
we
understand
Philosopheris full of
to
be
the
vigour,and
supreme
in no
complete
repugnant to Imperial Authority. But the
way
Imperialwithout the Philosopheris dangerous; and
this without that is weak, not of itself,
but through
is united
the disorder of the people: but when
one
with the other they are
togethermost useful and
full of all vigour; and therefore it is written in that
the Light of Wisdom,
Book
Love
of Wisdom
:
who
before the people,"that is to say,
all you
are
unite PhilosophicAuthority with the Imperial,in
order to rule well and perfectly.O, you miserable
rule at the present time ! and O, most
ones, who
"
who
ruled !
are
you
Authority is united with your
miserable
ones,
For
no
sophic
Philo-
governments,
"
"
"
i86
THE
Ye
BANQUET
enemies
of
OF
God,
DANTE
look
ALIGHIERI.
flanks,ye who
have seized the sceptres of the kingdoms of
Italy.
And
I say to
you, Charles,and to you, Frederick,
Kings,and to yo", ye other Princes and Tyrants,see
who sits by the side of y^
in council,and count how
times a day this aim 01 i"man
many
life is indicated
to you
by your councillors. Bettei ~^\" ft
be for you, like swallows,to flylow down
than, like
make
loftycircles over carrion.
*tESE
"'r"t 4*.,
to
your
%4
*"/f
CHAPTER
SINCE
it is
how
seen
VII.
much
the
ImperialAuthority
the
And
long among
so
us
call him
men
sway,
Nobleman,
Though worthless,who
I
nephew
Of
Wherefore
it
is
one
am, or son,
worth such
to
be
dangerous negligence to
take
root
uncultivated
for
even
and
field,
as
can
say,
sum.
observed
that
allow
opinion to
multiply in the
weeds
surmount
it is most
this evil
and
cover
the
ear
THE
of the
corn,
FOURTH
TREATISE.
187
that,looking at it from
so
the wheat
appears
wherefore
it
distance,
the corn
is lost ;
finally
the evil opinionin the mind, neither chastised nor
so
increases and multiplies,
that the ear of
so
corrected,
Reason, that is,the true opinion,is concealed and
buried as it were, and so it is lost. O, how
great
is my
undertakingin this Song, for I wish now to
weed the field so full of wild and woody plantsas is
this field of the common
opinionso long bereft of
! CertainlyI do not intend to cleanse all,
tillage
but only those parts where
the ears
of Reason
are
not
overcome
entirely
; that is,I intend to lift up
little lightof Reason
some
again those in whom
stilllives through the goodnessof their nature ; the
others need only as much
the brute beasts :
as
care
less miracle
seems
to
not, and
to
me
lead back
it is
that it would
to
Reason
him
not
be
in whom
DANTE
OF
BANQUET
THE
188
ALIGHIERL
one
house
which
is
behind
him.
Another
wishes
to
to
he wishes
other
to
go
to
side ; and
by his
industry,that is, through prudent foresightand
through the goodness of genius, guided solelyby
himself,he goes through the rightpath whither he
meant
to go, leaving the printsof his footsteps
needful
go
to
the
on
follow
the
comes
there ;
strays from
footprintsleft
but
the
fault this man
through his own
without a guide has known
path,which the firstman
how to keep ; this man,
though it is pointedout to
him, loses his way through the brambles and the
rocks, and he goes not to the place whither he is
bound.
of these
men
"
be
of
more.
from
And
because
man
may
preserve
lavs this
command
him
on
TREATISE.
FOURTH
THE
who
has had
189
chapterof
twenty-second
ancestor, in the
Proverbs
Remove
the ancient
not
"
"
"
thus
prove
On
the
book
says in the second
live is to be with the living
; and
Aristotle
as
Soul,to
and
to
are
"
reason,
thingsought to
rather
or
understand
to
be denominated
; and
since
by
"
is
life,
thus is that
And
does
to
man
depart
from
life
or
existence,even
dead.
he not
has the
OF
BANQUET
THE
i 90
DANTE
ALIGH1ERI.
therefore Solomon
"
is to
who
does
who
is dead
becomes
not
and
disciple,
; and
such
an
is
one
vile.
most
And
say
he
say,
of him
How
that
as
second
stand
is he
man
remained
it would
be
possiblefor
and
dead
yet he walks ?
is dead, but
he
some
as
beast
to
one
reply,
he
has
CHAPTER
THE
most
the root
says
to
the
which
is Discretion.
of Reason
thereuponin
know
branch
beautiful
VIII.
For
grows
as
up
from
St. Thomas
the
order
One
; and this is Discretion.
proper act of Reason
fruits of this
of the most
beautiful and sweetest
is the
branch
TREATISE.
FOURTH
THE
reverence
which
the
191
lesser
Tullius,in the
the greater. Wherefore
when
of the Offices,
speaking of the
owes
to
first chapter
beauty which
is
Uprightness,
says that reverence
is
part of that beauty; and thus as this reverence
its oppositeis baseness
so
the beautyof Uprightness,
it
of uprightness
and want
; which opposite quality
is possible
or rather as
to term
irreverence,
impudent
boldness,in our Vulgar Tongue.
And therefore this Tullius in the same
placesays :
.shines forth in
"
treat with
To
contemptuous
and
gant,
arrono
dissolute conduct
and
want
not
of
vile.
"
THE
I92
external
which
BANQUET
OF
appearance,
that
DANTE
ALIGHIERI.
is,the sensual,but
of that
is often
deceived.
people the
Sun
diameter
and
the
to
body
of the
of the
Earth
the
the
with
made
Earth
we
know
that
to
most
inquiry and
has
reason
the
Thus
Sun
and
discoverywhich human
its skill,the diameter
of
is five times
also
one-half
its diameter
in
much
as
time
is six
more,
thousand
as
that
since
five
is due
And
to him.
that
intend
to
confute
the
appearance
is manifest ; for those people
accordingto the sense
who
judge thus, judge only by what they feel or
of those
"
FOURTH
THE
TREATISE.
that
will
it may
be
seen
when
he
that
of these
as
things,
this treatise.
And
even
the
But
to show.
reasons
the Rhetorician
adversary,
in his speech,in order that
derive
thence
Truth.
I, who
of
193
so
many
if my
material
or
the
adversarymay
wherewith
to
not
the
disturb
marvel.
I say, then,that,in order to prove that I am
not
irreverent to the Majesty of the Empire, it is requisite,
in the first place,
to
say that
due
is
reverence
submission
by
see
what
other than
no
is.
reverence
a
confession
of
evident
is to
reverence
man
can
In
deny
an
refuse
or
submission
refuse
as
one
confession,and
another
this
the
due
In
properlyis to disavow.
can
deny offendingagainst
not, and
due.
thing in a double
can
deny offending
not
not
confess
that which
is
for the
as
negation; even
man
mortal is to deny
entirely
properlyspeaking. Wherefore, if I deny or refuse
due to the ImperialAuthority,
reverence
I am
not
but I am
not
irreverent,
is not
reverent ; which
THE
I94
OF
BANQUET
against
forasmuch
reverence,
Imperial Authority
offend
Life, but
Life, offends
not
And
stones.
be
cannot
stones
be
Death, which
is
Death
the
dead, but
in this
Imperial Authority,
refuse
it,but
boldness,
could
be
greater
the
be
not
more
of
Nature
of
two,
and
this
Truth's."
that
be
that
case,
seen
is to
I
am
Majesty.
intend
or
to
this
say,
it
the
prove
this
I,
the
or
neither
blamed.
if it
reverent,
fall
that
to
Master
If
into
by
not
and
not
seen
to
long argument
in the
chapter
next
the
of
are
the
is
reverent,
manifest
not
be
sophers,
of Philo-
mind
am
in
seen
friends
the
one
deny
be
beginning
submission
is to
be
be
to
will
as
that
or
remains
It must
not
deny
is
it would
rightfully subject
not
the
to
if I
be
"
said
how
the
manner,
which
to
Truth,
says
reverence,
refuse
and
is in
reverence
Truth, their
have
deny
to
deny
to
to
is,
If
like
thing
error
he
is the
one
that
subject,and
In
since
of
and
Ethics, when
live
irreverent
Aristotle, guards, in
book
of
verence
irreverence, that is, into irre-
true
Against
sequel.
not
privation,which
reverent,
reverence,
does
thing
one
to
have
to
nor
that
presumption
called
and
of
not
presumption,
nor
it would
But
not
am
am
not
living.
not
ought
case
is
of the
subject
not
privation
expresses
in decease
live
to
die
to
thing, for
since
not
called
who
not
except
are
it offends
as
wherefore,
ALIGHIERL
as
even
live is another
to
DANTE
sign
due.
It
to
disavow,
how,
the
in
is
this
Imperial
wherewith
following.
THE
FOURTH
TREATISE.
CHAPTER
195
IX.
is,in approvingor in
the Emperor, I am
not
to him, it is necessary to
not held in subjection
that which has been argued prerecall to mind
viously
in the fourth
concerningthe ImperialOffice,
namely,that to promote the
chapterof this treatise,
of human
Life,ImperialAuthoritywas
perfection
designed; and that it is the director and ruler of all
and justlyso, for however
far our
our
operations,
far the Imperial
extend themselves,so
operations
and beyond those limits it
Majestyhas jurisdiction,
To
see
how
But
is restricted
certain
by
God
so
limits,
as
by
this
each Art
in all her
kind
man-
the
wondered
and Office of
see
to
And
it is not
to be
For
if
196
THE
And
BANQUET
it is to be
OF
DANTE
that
known
ALIGHIERL
is ordained
Reason
our
four
to be considered ; for
operations,
separately
those are operations
which Reason onlyconsiders and
does not produce,neither can
produce,any one of
them, such as are the Natural facts and the Supernatural
to
and
which
act which
the Mathematics.
it considers
and
And
does
those
in its
are
tions
opera-
own
proper
the arts of
such as are
rational,
which it considers
speech. And those are operations
and does in material beyond itself,
such as are the
Mechanical
Arts.
And
all these operations,
although
the considering
them
is subjectto our will,
they in
their essential form are not subject
will ; for
to our
although we might will that heavy thingsshould
mount
they would not be able
upwards naturally,
ascend ; and
to
although we might will that the
syllogismwith false premissesshould conclude with
of the Truth,itcould not so conclude ;
demonstration
and althoughwe
might will that the house should
stand as firmly
when leaningforward as when upright,
it could not be ; since of those operations
are
we
their discoverers ;
not
are
we
properlythe factors,
Another
ordained them
and made
them, the great
God.
Maker, who alone can Will and Do All
which our Reason
There
also are operations
siders
conand which lie in the act of the Will,such as
to offend and
to rejoice
; such as to stand firm in
the battle and to flyfrom it ; such as to be chaste
and to be lewd ; these are
subjectto our
entirely
will,and therefore we are called from them good
and evil,because such acts are
own
our
entirely
;
are
called
"
for
so
far
as
will
our
can
And
extend.
operations
there is some
equityto preserve and some
operations
which equitymay be lost through
to shun
iniquity
"
FOURTH
THE
TREATISE.
197
causes,
either
"
to
us
and
to
command
its observance.
Wherefore
could know
this,that is,
Augustine says : If men
Equity,and knowing it would obey it,the written
fore
Reason, the Law, would not be needful/' And thereit is written in the beginningof the old Digests
"
or
Books
of the
Civil Law
and
"
The
written
Reason
of
Equity." To write
is the business
to show forth and to enforce this,
this,
of that Official Post of which one
speaks,that of the
Emperor, to whom, as has been said,in so far as
and no
own
our
operationsextend,we are subject,
is the Art
farther.
of Goodness
For
this
reason
trade
the artificersand
to be
subjectto
in each
Art
the scholars
are
and
and
to the master
in each
ought
of their
the subjection
beyond their callings
the superiority
So that it is
ceases.
ceases, because
if
to speakof the Emperor in this manner,
possible
will representhis office figuratively,
and say that
we
"he may be the rider of the Human
Will, of which
horse how it goes without its rider throughthe field
in miserable Italy,
is evident enough,and especially
for its right government.
left without
means
any
And
it is to be considered that in proportion
as
a
fit for the Master's art, so much
the
thing is more
plied,
; for the cause
being multigreateris the subjection
is the effect multiplied.Wherefore it is to
so
that there are thingswhich are such
be known
pure
Arts
that
Nature
is
their
or
instrument ;
simple
as rowing with an
even
its
oar, where the Art makes
which
instrument
is a natural moveby impulsion,
ment
of the corn, where the Art
; as in the threshing
makes
its instrument,
which is a natural quality.
trades and
Art
198
THE
And
in
this
thingsin
these
less
the
as
DANTE
a man
especially
chief and
the
OF
BANQUET
ALIGHIERL
to be
ought
of the Art.
master
And
subjectto
there
which
are
Art
in givingthe
as
subjectto their chief,
Earth,where one must await the will of
of the harbour
to sail out
natural
the
await
are
therefore
of
disposition
often
we
port,where
or
to
Nature
must
one
the weather
in these
see
seed
; and
thingscontention
Arts,but
not
them
; and
there
And
of the lesser.
appear
therefore
have
to
thingswhich are
with
relationship
some
men
are
not
are
other
are
its command
be below
most
; to
know
the science of
medicine,or
noble
Those
teaching.
thingswhich have
in like
been
of servants, of armies, of
dignity; and in all these we
be seen
in the
may
rules in those Arts which
are
subject
;
to
there
such
are
many
law
the laws of
in
successors
may
doubt
Emperor without
There are
whatever.
suspicion
the followers of Nature, such as
the
; and
argued concerning
manner
to
may
rather below its
be
marriage,
offices of
subject
entirely
and
without
any
constitute
are
man
this
others which
we
are
appear
entirely
to
have
FOURTH
THE
TREATISE.
with
relationship
some
he
is deceived
and
was
the
199
ImperialArt
who
; and
here
perial
Im-
as
judgment in this part may be authentic,
is laid down
nature
of youth,whose
by no Imperial
fore,
judgment,as itwere, of the Emperor. Render, there-
unto
God
that which
is God's.
Wherefore
it is
to be allowed,because it was
nor
believed,
said by Nero the Emperor that youth is beauty and
strengthof body; but credit would be givento the
philosopherwho should say that youth is the crown
to be
not
or
summit
of the
natural
life.
And
therefore it is
Nobilityis not
the function of
CHAPTER
SINCE
have
been
the
now
shown
X.
I shall
opinions,
man
.itto be.known
to confute
me
those
it
said above
"Whoever
shall
therefore it
livingtree." And
that in the opinionof the Emperor,
a
BANQUET
THE
200
OF
DANTE
ALIGHIERI.
in one
althoughit states it defectively
part, that is,
where he spoke of "generous ways,"he alluded to
of the Nobility
the manners
; and therefore the Song
does
intend
not
part, which
to
reprove
is
in this confutation
firstwe
the
deny
begins:
"
can
They
divisions
two
made
are
then
Nobilityof riches,
cause
Nobility. The
will not
have
in the
confute the
second
part
noble."
that,riches beingreproved,not
only is the opinionof the Emperor reprovedin that
but also entirely
that
part which alludes to the riches,
people,which was founded
opinionof the common
solelyupon riches. The first part is divided into
that the
two : in the first it says in a generalway
in his definition of Nobility
Emperor was erroneous
;
why or how that is ;
secondly,it shows the reason
and this beginsthat second part, For riches make
It is to be
known
"
Nobleman."
no
"
"
"
"
the
Beast.
erroneous
Office.
In
like
manner
I say
"one
he
was
Imperial
raised
to
above, that
the Imperial
said
of
that
he
errs
who
THE
TREATISE.
FOURTH
201
that is,"descent
placesa false subjectunder Nobility,
of wealth,"and then proceedsto a defective form, or
that is, generous ways,"which do
rather difference,
but only a
not contain any essential part of Nobility,
"
And
be
it is not
to be
that
silent,
my
Lord
Emperor
him, he
was
"
and
I do
this when
I say,
"
How
I conclude,by
Finally,
is said above
And
To
hence the
its own
riches
are
uprightmind,
out
that which
disunited
true,
purpose
Sweep onward
proves
from
of view
is said
with it.
Where
make
plete."
incom-
Stands firm
which
vile and
anythingmust
being of the thingout
it is to be known
202
THE
is made.
of the
BANQUET
Wherefore
OF
DANTE
AL1GHIERI.
Metaphysics:
from another,it is generatedof that thingby being
in that Being."
Again, it is to be known that each thingwhich
becomes
change
corrupt is thus corruptedby some
and each thing which is changed or
or
alteration,
altered must
be conjoinedwith the cause
of the
change,even as the Philosopher
expresses it in the
seventh chapterof the book on
Physicsand in the
first chapter on
Generation.
These thingsbeing
propounded,I proceedthus, and I say that riches,
another
as
man
believed,cannot
possiblybestow
and to prove how great is the difference
Nobility,
between
I say that they are unable to take
them
Nobility away from him who possesses it. To
bestow it they have not the power, since by nature
they are vile,and because of their vileness they are
here by vileness one
opposed to Nobility. And
which is directly
means
baseness,throughdegeneracy,
oppositething
oppositeto Nobility: for the one
be the maker
of the other, neither is it
cannot
to be, for the reason
given above,which is
possible
added to the text, saying, No paintergives
briefly
form That
is not of his knowing." Wherefore
a
no
painterwould be able to depictany figureor
form if he could not firstdesignwhat such figure
or
form ought to be.
Again, riches cannot take it away, because they
far from Nobility; and, for the reason
so
are
viously
prethat which
alters or corrupts anynarrated,
thing
be conjoined
with that thing,
fore
and theremust
it is subjoined
No
leans above
tower
a
:
That
which
far away
is flowing,"
stream
means
than to accord with that which has
nothing more
"
"
been
away,
tower
TREATISE.
FOURTH
THE
203
distance.
XL
CHAPTER
remains
now
"
to
known
be
or
baseness
of each
of that thing,
thingis derived from the imperfection
and Nobilityfrom its perfection
in pro: wherefore
portion
it is noble in its nature ;
as a thingis perfect,
in proportionas it is imperfect,
it is vile. And
if riches are
it is evident that
therefore,
imperfect,
they are vile or base. And that they are imperfect,
the text
However
brieflyproves when it says :
be, It brings no peace, but
great the heap may
in which it is evident,
care
not only that they are
;
but most
and therefore they
imperfect,
imperfect,
"
"
vile ;
and
Lucan
bears
witness
this
are
most
when
would
to
"
perish,and
you,
Riches,the
basest
part of
204
THE
BANQUET
OF
DANTE
ALIGHIERL
the cause
of Battles."
or
It is
are
things,
you move
in three
possiblebrieflyto see their imperfection
in the indiscriminate
things quite clearly:firstly,
in which they fallto a person'slot ; secondly,
manner
in their dangerous increase ; thirdly,
in their hurtful
possession.
that which I demonstrate concerning
And, firstly,
this is to clear up a doubt which
to arise,
seems
and lands,may
have in their
for,since gold,pearls,
essential being perfect
form and act, it does not seem
true to say that they are
imperfect. And therefore
that inasmuch as by themselves,
must
one
distinguish
of them it is considered,
and
they are perfectthings,
but gold and pearls; but inasmuch
they are not riches,
of man
as they are
appointedto the possession
perfection
and in this way they are full of imthey are riches,
is not an unbecoming or impossible
; which
from
different points of
thing, considered
view,to be perfectand imperfect. I say that their
cretion,
be observed in the indisimperfectionfirstly
may
in
of their arrival,
or
unwisdom, or folly,
which
distributive Justiceshines forth,
but complete
no
almost always; which iniquity
is the
iniquity
proper effect of imperfection.For if the methods
all may
or ways
are
considered,
by which they come
be gatheredtogetherin three methods, or kinds of
by simple chance, as
ways : for,either they come
when without intention or hope theycome
upon some
discoverynot thought of; or they come
by fortune
which
is aided by law or
right,as by will,or
testament, or succession ; or they come
by fortune,
the helper of the Law, as
ful
by lawful or unlawprovision
by art, or skill,
; lawful,I say, when
or
by trade,or deserved kindness ; unlawful,I say,
when either by theft or rapine. And
in each one of
FOURTH
THE
the
good
sees
more
hidden
the
present themselves
TREATISE.
that
205
character
inequitable
treasures
; and
this is
than
covered
dis-
are
evident,
placein the
so
no
need
than
And
slave of Fortune.
wicked
of
the
to
concerningthis I
do not wish to bringforward any proof,
but let each
his own
immediate
turn his eyes round
one
bourhood,
neighthat concerningwhich
and he will see
I
silent that I may not offend or bringshame
to
am
Would
that might be which was
to God
some
one.
demanded
by the Man of Provence, namely, that
the man
who is not the heir of goodness should lose
and
property by
the
inheritance
times
rich
to
the
succession
of wealth.
wicked
more
; and
And
I say
than to the
never
and
that
good
comes
what
many
comes
to
the
good man
would endeavour
ever
to enrich himself by force or
fraud ?
That would
be impossible,
for by the mere
choice of the enterprise
he would no more
be good.
the lawful gains of wealth but rarely
And
fall to the
lot of the good, because,since much
anxiety or
anxious care is requiredtherein,
and the solicitude of
the good is directed to greaterthings,
the good man
is rarely
solicitous enough to seek them.
Wherefore
206
THE
BANQUET
it is evident
that
OF
in
DANTE
each
ALIGHIERI.
these
way
riches
fall
unjustlyor
therefore our
Lord
inequitably
; and
called them
wicked
He
when
or
said,
unrighteous
Make
of
to yourselvesfriends of the Mammon
and encouragingmen
to be
unrighteousness,"
inviting
liberal with good gifts,
which
the begettersof
are
friends. And
what a beautiful exchange he makes
who givesfreelyof these most
imperfectthingsin
order to have and to acquireperfectthings,
such as
the hearts of good and
are
worthy men ! This
tainly
exchange it is possibleto make every day. Cer"
this is
new
different from
commerce,
the
others,
which,thinkingto win one man by generosity,
has won
therebythousands and thousands. Who lives
because of his
not again in the heart of Alexander
royalbeneficence ? Who lives not again in the good
or
Saladin,or the good Marquis of
King of Castile,
Monferrat,or the good Count of Toulouse, or Beldal Bornio,or Galasso da Montefeltro,
when
tramo
is made
mention
of their noble acts of courtesy and
?
would
do
not only those who
liberality
Certainly
the same
had theythe power, but those even
willingly,
who would die before they would do it,bear love to
the memory
of these good men.
CHAPTER
As
has been
XII.
said,it is possibleto
of riches not
see
the
tion
imperfec-
THE
FOURTH
TREATISE.
207
"
thirst and
peace, but care ; they create more
defective and insufficient. And
increase more
render
here it
thingsmay fail in
such a way that on the surface theyappear complete,
the shortcomingis
but, under pretext of perfection,
those defects so
have
concealed.
But they may
is seen
revealed that the imperfection
openly
entirely
do not
those thingswhich
And
the surface.
on
reveal their defects in the first place are the most
dangerous,since very often it is not possibleto be
in the
as
we
see
on
guard againstthem ; even
traitor who, before our
face,shows himself friendly,
faith in him, and
that he causes
to have
us
so
hides the defect of
under
pretext of friendship,
crease,
in their inAnd
in this way riches,
his hostility.
are
for,submittingto
dangerouslyimperfect,
our
they bringjustthe
eyes this that they promise,
contrary. The treacherous gains always promise
that,if collected up to a certain amount, they will
is requisite
to know
make
with
that defective
And,
satisfaction ; and
Will into
Human
Boethius
"
"
208
THE
create
OF
BANQUET
desire to
DANTE
amass
ALIGHIERI.
more,
and
of the
anxiety far in excess
Then, truly,
they bringno peace,
than a man
had in the
more
trouble,
he
in that book
"
them.
without
was
I at
And
more
care,
firstplacewhen
therefore Tullius
Paradoxes, when
on
but
says,
riches
execrating
time
since I
certain
saw
especiallydesire
because
at
in the abundance
men
wherein
those
no
of them
they abounded ;
quenched ;
cupidity
not
If the Goddess
of Riches
countless
the
by
up
the
as
sea
as
when
stars
to
were
expand
numerous
and
the
as
tiply
mulsands
the tempest, or
would
shine,still Man
tost
that
by
weep."
And
reduce
because
this to
stillfurther
againstthem
Lucilius,how
much
how
much
every
and
Scripture.All
againstthese
false enticers to
mind
Solomon
exclaim
Divine
Call to
much
needful to
how
briefly,
proof,note
testimonyis
Truthful
cries aloud
TREATISE.
FOURTH
THE
209
those men
who
eyes have seen, what is the life of
when
far they live securely
how
follow after riches,
is,
they have piledthem up, what their contentment
how peacefully
they rest.
else daily endangers and
What
destroyscities,
the fresh
as
countries,individual persons, so much
of some
?
man
heapingup of wealth in the possession
ment
wakens
to the fulfilHis accumulation
new
desires,
it is not possibleto attain without
of which
one.
injuryto some
And
what else does the Law, both Canonical and
Civil,intend to rectify
except cupidityor avarice,
with its heaps of riches,and which
which
grows
seeks to resist or
the Law
prevent. Truly,the
make
it sufficiently
Canonical and the Civil Law
if the first sections of their written word
are
clear,
evident it is,nay, I say it is most
read.
How
evident, that these riches are, in their increase,
imperfect
entirely
; when, beingamassed, naught else
but imperfection
can
possibly
springforth from them.
And
this is what
the text
which is not to
question,
without
be passed over
being put and answered.
Some
calumniator
of the Truth
might be able to
desire in their acquisition,
by increasing
say that if,
riches are
imperfectand therefore vile,for this
science or knowledge is imperfectand vile,
reason
in the acquisition
creases,
inof which
the desire steadily
But
here arises
says.
wherefore
one
doubtful
"
Seneca
says,
If I should
have
imperfection.By
distinction of the
vileness.
That
in
Philosopher,
it is
the
consequences,
sixth
book
of the
of
the
Ethics,says
THE
210
OF
BANQUET
that science
DANTE
ALIGHIERL
of
knowledge is the perfectreason
certain things. To
this questionone
has to reply
whether
briefly
; but in the firstplaceit is to be seen
in the acquisition
of Knowledge the desire for it is
and
enlargedin the way suggestedby the question,
whether
that
or
not
the
only in
Wherefore
I say
of knowledge and
acquisition
human
riches,but in each and every acquisition,
desire expands,althoughin different ways ; and the
is this
reason
bestowed
by
its firstsource.
And
since God
our
"
as
it enters
which
so
travel
inn, even
so
the untrodden
our
house
its supreme
good ; and therefore
to have
of its
whatever
in itself some
thing
goodness,
to
Soul,as
this life,
path of
good,the sum
to
seems
from
on
its
perience
ex-
instruction,
good things that
but little appear great to it ; and therefore in
are
the firstplaceit begins to desire those.
So we
see
littlechildren desire above all thingsan
apple; and
then, growing older,they desire a little bird ; and
then, being older,desire a beautiful garment ; and
then a horse,and then a wife,and then moderate
wealth, and then greater wealth, and then still
want
of
this
And
more.
as
live
we
happens because
for which
is found
thingsthat
to
possible
that
one
none
search
is
desirable
it were
the
God, at the
proceedsfrom
point of
greater do
and
this is the
But, thus
Wherefore
in
it is
under
almost
way
whole, and
good, which
that
so
and
the
the desirable
all ;
made,
the
farther
is
is
it
the
the
desires become
of
basis
of these
thingstands
Soul
the other in the eyes of our
pyramidal,for the least firstcovers
as
211
in
further.
seek
we
on
see
TREATISE.
FOURTH
THE
broader
this
the
one
is lost
pathway
is the
some
truest,and
are
another
less right,
and
some
the
less
And
that the str.aightest
road to
see
as we
wrong.
the citysatisfiesdesire and gives rest after toil,
and
that
which
in
the
before him.
one
way
alone.
But
because
this
not
tirely
en-
least it
to
its
see
pansion
ex-
chapter
212
THE
OF
BANQUET
DANTE
ALIGH1ERI.
is somewhat
CHAPTER
IN
XIII.
the
is satisfied and
there
is
an
end
of
it.
If I then
another,so
the
is the
desire for
for
hundred
thousand
marks
marks
is
hundred
one
another,
is part
of the thousand
to
and
of the
the whole
TREATISE.
FOURTH
THE
213
is related to
line
the
same
the
one
is not
as
to know
what
each
one
of them
is ;
related
to
each
other
last desire is
as
is
never
proved
ledge
tendingto a certain end ; and the desire for knowis natural,so that this desire compasses
a
certain end, although but few, since they walk in
the" wrong path,accomplishthe day'sjourney. And
as
he who
understands
On
chapter,
the
the Commentator
Soul,learns
this of him
in the
; and
third
fore
there-
214
THE
near
to Divine
he shows
And
OF
BANQUET
that
thingsas
our
power
DANTE
much
ALIGHIERI.
is possible
; wherein
as
tends towards
certain end.
in the firstbook
Mind
disciplined
of things in proportionas
their nature
received
in which
he proves that not only on the
certainty,
side of the man
desiringknowledge,but on the side
of the desired objectof knowledge,attention ought
be given; and therefore St. Paul says :
Not
to
much
tion."
knowledge,but rightknowledge in modera"
So
that
in
whatever
way
the
desire
for
either generally
or particuknowledge is considered,
larly,
it comes
to perfection.
And
and
since knowledge is a noble perfection,
is not lost,
throughthe desire for it its perfection
is the case
with the accursed riches,
must
as
we
how injurious
note
briefly
they are when possessed,
and this is the third notice of their imperfection.
It is possible
is
that the possession
of them
to see
for two
that it is the cause
reasons
: one,
injurious
of evil ; the other,that it is the privation
of good.
the timid posIt is the cause
of evil,
which makes
sessor
or hateful.
wakeful,watchful,and suspicious
How
carries wealth
when
man
who
knows
he
about
dwellingat
watching,but when
know, who
leaves which
travel
the wind
throughthe World,
stirs
on
the
trees
that
cause
to tremble
when
says
empty, he
215
enters
his road
on
of thieves."
presence
desires to express in the fifth book,
sing
can
this Lucan
And
traveller
If the
"
Man
TREATISE.
FOURTH
THE
the
in
O, the
praisesthe safetyof poverty :
of the poor Life !
safe and secure
O, narrow
liberty
thrift ! O, not again deem
and
dwelling-places
riches to be of the Gods ! In what
temples and
within what
palace walls could this be, that is to
the
of striking
have no fear,
tumult or other,
in some
when
"
he
of Caesar ? "
hand
And
how Caesar
he depicts
says this when
night to the little house of the fisher
Lucan
by
Amyclas
came
to
great is the
the
cross
that
hatred
each
bears
man
how
And
Sea.
Adriatic
the
to
from
possessor of riches,either through envy, or
the desire to take possessionof his wealth ! So
it is,that often and
true
piety,the
great and
and
most
the
Italians
Po
and
on
Boethius
meditates
son
can
have,
in the second
the
both
filial
father ;
experienceof this
of the
death
evident
most
the banks
due
often,contrary to
the
on
of the Tiber.
chapter of
banks
of the
therefore
And
his Consolations
hateful."
Avarice makes men
Certainly
Nay, their possessionis privationof good, for,
those riches,
does not give freely
a man
possessing
with generosity,
which is a virtue,
which is a perfect
good, and which makes men
magnificentand
beloved ; which
does not lie in possession
of those
Wherefore
riches,but in ceasingto possess them.
says
"
Boethius
in the
same
book
says
"
Then
money
the use
is
of
good when, bartered for other things,
by
generosityone no longerpossesses it." Wherefore
the baseness of riches is sufficiently
proved by all
these remarks
man
with
loves them
an
216
THE
BANQUET
OF
DANTE
ALIGHIERI.
they
appointed to some
since
necessary service ; and it is a reasonable thing,
be united with the imperfect.So
the perfect
cannot
that the curved line never
we
see
joinsthe straight
it is not of line
line,and if there be any conjunction,
but of point to point. And
thus it follows
to line,
which is uprightin desire,
that the Mind
and truthful
in knowledge,is not disheartened
at the loss of
wealth : as the text asserts at the end of that part.
And
by this the text intends to prove that riches
in the distance past the upright
as
a river flowing
are
of Reason, or rather of Nobility
that
tower
; and
these riches cannot
take Nobilityaway
from
him
who
has it. And
in this manner
in the present
Song it is argued againstriches.
as
are
CHAPTER
confuted
in that part
advanced
it was
in support of riches,it
Time
to confute it in that part where
now
HAVING
wherein
remains
is said to be
the
XIV.
of other
error
men
"
Nobility,
saying, Descent of
wealth ;
and this reproofor confutation is made
in
that part which
begins: They will not have the
in the firstplaceone
confutes
vile Turn noble." And
of an argument taken from those men
this by means
themselves who err in this way ; then,to their greater
confusion,this their argument is also destroyed; and
a cause
of
"
"
being therefore
time
it says,
to
"
attend
to the Truth
Sound
intellct reproves."
and
it
FOURTH
THE
TREATISE.
217
erroneous
peasant in the
called
a
Nobleman
peasant in like
persons is,that a
first place can
never
; and
the
manner
can
is the
be Noble
never
is
possiblybe
who
man
who
man
son
of
; and
destroystheir own
argument when
to Nobility,
adding
they say that Time is requisite
"descent."
For it is impossible
that word
by process
of Time
to the generationof Nobility
to come
which declares it to be imposin this way of theirs,
sible
Noble
for the humble
by
peasant to become
any work that he may do, or through any accident ;
this breaks
and
or
Noble
son
to
be
of
impossible.For
peasant,and his
if the
son
of the
again is also a
be possible
to
always,it will never
discover the place where
can
begin to be
Nobility
established by process of Time.
And
if the adversary,
wishing to defend himself,
will begin at that periodof
should say that Nobility
peasant is also
peasant,and so
Time
when
the low
estate
son
of the ancestors
will be
*2i8
THE
BANQUET
OF
DANTE
ALIGHIERL
call
falcon noble
vile.
one
horse
one
and
one
the
ancestors
of
baseness
for
possible
not be
cause
make
ancestors
oblivion of them
one
one
proved ;
is the
the
and
vile ; and
that it would
And
noble
or
Nobility,
never
to
was,
be, since
rather
it is not
oblivion is
destruction
of
THE
FOURTH
TREATISE.
'
i
neither
the
vileness
can
and
one
to
possible
are
in them
in the
occur
it would
to exist between
And
nor
be
not
the
fore
subject
; and therefor a distinction
possible
same
and
one
the other.
if the
is
remembrance
no
of
his humble
or
base
wish to
would
this thus
Let
have
might
us
been
peasant who
that Gherardo
suppose
the
grandson
drank
ever
of
Gherardo
not
with
agree
Certainlyno
wish
to
was
in
me
one,
was
treasured.
of
or
not
bold
enough
? and
man
and
the
to say that
he
who
his
memory
If oblivion had
not
will
Noble
was
presumptuous he
so,
vile
yet overtaken
had
vile
most
Sile
saying that
however
be, for he
always be
the
of
the
da Cammino
yet
may
will
taken
over-
so
proposed in opposition,
the
and
that he might be great through Nobility,
as
so
even
clearly,
Nobilityin him might be seen
his ancestor,
one
does
see
as
is
it,then it would
have
been
could
Nobility
firstin him
have existed ;
this is
The
in the extreme.
impossible
fourth difficulty
is,that such
would have been
grandfather,
the posed
supheld Noble after
a
man,
THE
220
he
who
dead
was
it thus
there
and
Let
might
let
DANTE
ALIGHIERL
Noble
was
inconvenient
more
OF
BANQUET
this
suppose that in the age of Laomedon
might have passedaway, and that oblivion
us
memory
had overtaken
Laomedon
it.
Noble
was
his lifetime.
Accordingto
We,
and Dardanus
was
opinion,
each in
vile,
of the
the remembrance
whom
to
has
of Dardanus
ancestors
the adverse
not
shall
come,
we
say
Noble ?
vile,and dead a
And
is not this contrary to the legend which
says
the son of Jupiter(forsuch is the
that Dardanus
was
fable,which one ought not to regardwhilst disputing
might wish
philosophically)
; and yet if the adversary
that which the
to find support in the fable,
certainly
thus it is
fable veils destroyshis arguments.
And
proved that the argument, which asserted that oblivion
is the cause
is false.
of Nobility,
that
Dardanus
livingwas
XV.
CHAPTER
is not requisite
to
them, and proved that Time
it proceedsimmediatelyto confound their
Nobility,
premisses,since of their false arguments no rust
which
is disposed towards
remains
in the mind
Truth
; and
from
then
it is not
for
this."
son
to be
in their
follow.
when
Where
for
possible
Noble
advanced
must
this it does
peasant
born
of
to become
a
opinion,of
humble
two
Noble, or
as is
father,
a
difficulties
one
FOURTH
THE
The
is,that
other
TREATISE.
the World
be
can
221
Nobility
; the
been always full
no
have
may
alone the Human
Nobilityis
been
their
peasant
beget it in himself,or
on
the
to his son,
born ; and
such
born ; and
son
the
the
as
such
is the
being able
not
man
basis of
to
father to pass it
he was
as
always is the same
man
humble
father
was
born,
so
is the
so
is reached
onwards
that
times
many
opinion,the
not
can-
to prove.
possible
generatedafresh,and it has
not
stated
Race
the
was
other
first
than to
remove
the
the
and thus it is to remove
conditions,
the Song states this,which
And
all
what
is advanced, saying,"That
base."
be
And
if this is not
descended
from
Nobles
and
follows
some
from
high
are
or
any nation is to
of neis to be called vile,
cessity.
vileness into
Race
away, the Human
different ancestors, that
taken
from
conditions.
so, then
being thus
these
distinction between
from
Nobility
must
be
is, some
so
the
was
Song says, "Or that in
Beginning to our race,"that is to say, one beginning;
false
this is most
it does not say beginnings. And
accordingto our Faith,
accordingto the Philosopher,
which cannot
lie,
accordingto the Law and ancient
For althoughthe Philosopher
belief of the Gentiles.
does
not
assert
the
succession from
one
first man,
THE
222
OF
BANQUET
yet he would
men,
which
And
Plato
have
ALIGHIERI.
essential
one
being
possiblyhave
cannot
would
DANTE
have
that all
to
be
in all
different
men
origius.
depend upon
idea
or
alone,and not on more
many, which is
to give them
only one beginning. And undoubtedly
Aristotle would
laugh very loudly if he heard of
two speciesto be made
out of the Human
Race, as
of horses and asses ; and (may Aristotle forgive
me)
who
think in this
one
asses
might call those men
For accordingto our
Faith (whichis to be
way.
it is most
Solomon
as
preservedin its entirety)
false,
one
makes
and
men
the
evident where
of
sons
"'Who
mount
the
brute
Adam,"
knows
he draws
distinction between
animals,for
and
if the
he
calls
of
spirits
the
sons
men
"all
he
says
of Adam
upwards,and
?
"
And
"
"
"
"
"
"
"
"
THE
FOURTH
greater force,and
223
is the
to the supreme
thanks
TREATISE.
it.
when
Then
I say,
"
Sound
and turns
words As false,
away,"I conclude
this
error
confuted,and
is
evident
now
those
men
sound
to
minds
that
the words
are
crumb
of
or
I say sound
without
not
be said to be sound
Our intellect may
or
cause.
I say intellect for the noble part of
And
unsound.
our
Soul, which it is possibleto designateby the
particleof
Truth
word
common
when
healthy,
of
sickness
"
and
Mind."
it is not
mind
or
body, which
is to
know
of
the
have
or
by
what
third
seen
men.
One
by
natural
"
to them
to
be
true, and
count
as
it arises that
Hence
to them."
appear
selves
themtheynever attain to any knowledge ; believing
inquire,
to be sufficiently
learned,they never
they never listen ; they desire to be inquiredof,and
does
not
224
when
THE
BANQUET
OF
DANTE
ALIGHIERI.
"
THE
who
born
are
FOURTH
TREATISE.
fools,or
225
through alteration
in the
And
of this mental
brain,as with the madmen.
the Law
In him
infirmity
speaks when it says :
who
makes
a Will
or Testament,at the time
when
he makes the Will or Testament,
health of mind, not
health of body,is required."
"
But
mind
and
those
to
body
or
whole
intellects which
not
are
from
infirm,but
are
sickness of
free,
diligent,
in the
to be false and
"
says,
and
Sound
away."
turns
time to demonstrate
that it is
now
in whom
afterwards
I say that it is
the Truth ; and I say
or
prove
rightto state what
Nobilityis,and
man
And
how
it is
it exists ; and
kind
of
thingtrue
say:
And
As
What
now
I seek to tell
it appears to me,
is,whence comes,
A true
signsattest
Nobility.
CHAPTER
"
what
XVI.
THE
Wherefore
it is written
in the
Book
of Wisdom,
H
THE
226
"
same
that
OF
DANTE
ALIGHIERI.
Love
the
BANQUET
the
of
the
to
this
wicked
and
deceitful
men
who
of
spoken iniquitously
time
have
up
Nobility is
confuted.
to proceed to the discussion
requisite
of the Truth
according to the division made
above, in the third chapter of the present treatise.
This
second
begins, I say
part, then, which
Each
Virtue
that from
root
one
firstly
springs,"
intends to describe this Nobilityaccordingto the
Truth, and this part is divided into two : for
It is
now
"
in
the
first the
intention
is to
prove
what
this
to
Nobilityis ; and in the second how it is possible
it dwells,and this second
recognizehim in whom
part begins, Such virtue shows its good." The first
part, again,has two parts ; for in the first certain
thingsare sought for which are needful in order to
perceivethe definition of Nobility
; in the second,
looks for its definition,
and this second
one
part
begins, Where virtue is,there is A Nobleman."
That
into the treatise,
enter
we
perfectly
may
two
things are to be considered in the first place.
The
one
is,what is meant
by this word Nobility,
taken alone,in its simplemeaning ; the other is,in
what path it is needful to walk in order to search
definition. I say, then,that,if
out the before-named
of speech,
will pay attention to the common
use
we
of
by this word Nobilityis understood the perfection
in each thing; wherefore
nature
it is preits own
dicated
but also of all things;
not only of the man,
calls a stone
for the man
noble, a plant or tree
noble,a horse noble,a falcon noble,whatever is seen
"
"
THE
FOURTH
TREATISE.
227
to be
in its nature.
And
therefore Solomon
perfect
is the land whose
says in Ecclesiastes,Blessed
King is Noble;" which is.no other than saying,
whose King is perfect
of
accordingto the perfection
the mind and body ; and he thus makes this evident
when
he writes,
by that which he says previously,
Woe
unto the land whose
King is a child." For
that is not a perfect
is a child,
if not
man, and a man
and by the
by age, yet by his disordered manners
the Philosopher
evil or defect of his life,
teaches
as
"
"
of the Ethics.
in the firstbook
There
this word
believe that
that which
is to be named
this is most
false,
for,if
those
known
noble.
most
most
by
men
they say that it
; and
many
verb which stands for to knozv,
that is,
But
nosco.
is meant
peoplewho
by
from
comes
the
Noble
known
and
foolish
some
are
Thus
noble
the shoemaker
this could
named
most
in their
be,
best
and
be
species
the
be
della
of his fellow-citizens ; and Albuino
Noble than Guido da Castello
Scala would be. more
any
di
one
Reggio.
and
therefore
can
come
non
vile
were
non
This
seventh
thing is
its
Each
own
from
one
of those
it is most
cognosce",
thingsis most
to
know.
It
false,
(noble)
from
comes
is as it
(notvile)
; wherefore nobile (noble)
vile (notvile).
in the
perfectionthe Philosophermeans
Each
he says :
when
chapterof Physics,
it touches and joins
when
especially
perfect
"
proper
or
then
it is
It is,
especially
perfectaccording to its nature.
it is
when
then, possibleto call the circle perfect
that is,when it is joinedwith its own
trulya circle,
H
THE
228
or
nature,
and
there
the
distant
from
has
figure of
the
nor
almost
full moon,
And
that
ALIGHIERL
is
be
egg
loses
circle
which
an
because
thus
commonly,
in
has
in
Nobility, expresses
this is that
for which
in order
enter
clearlyinto
order
in
proceed
Nobility
which
to
be
to
find
to
the
species,as
first
Therefore
when
know
to
necessary
Christ
fruits ye
way
the
And
before
this
are
"
Nobility
to
see
word
their
primarily
of
discussion
how
must
one
of
Human
leads.
argument
things
which
of
are
I
one
possible by essential
highest perfection,it is
the
that
Gospel
Beware
we
the
the
definition
define
to
know
definition
fruits,which
will be
shall
seeks
an
is not
this
sense,
seen
the
their
in
speaks,
their
which
and
reads
one
of
it is not
define
principlesto
form
explain.
present
all men,
are
it is not
possible
one
to
say,
the
it is intended
it remains
Secondly,
which
things perfection of
all
more
equally
its nature
it is
nature, and
to
the
that
general
is
and
its
circle."
circle
its virtue
in
noble
That
evidently
or
it which
in
point
in
complete
called
circumference.
that
Noble,
perfect.
then
it may
is when
DANTE
virtue, it is then
relative
proper
This
OF
BANQUET
them."
seek
of
false
of
their
by
St. Matthew,
prophets
And
is to
moral
and
is the
seed,
in
be
seen
intellectual
as
in
effects.
by
direct
by
virtues
the
of
its definition
fullyevident.
these
one
can
are
those
proceed
two
to
the
things
we
others, as
must
is said
see
in
THE
FOURTH
TREATISE.
CHAPTER
those
SINCE
understand
have
XVII.
thingswhich
two
been
and
seen
proceed with
then begins:
the text
229
it seemed
could be
needful to
proceeded with
remains
understood,it now
to
and to explainit,and the text
one
root
firstly
springs,
Virtue,I mean, that Happiness
To man, by action,
brings.
And
subjoin:
This,as the Ethics teach,
Is habit of rightchoice ;
placingthe
whole
it is defined
by
the
of Ethics,in which
Virtues
as
book
stood.
under-
from one
first
is,that each Virtue comes
or
originalcause
principle
; the other is,that by
the Moral Virtues,
Each Virtue
I mean
and this is
evident from the words, "This, as the Ethics teach."
that our
it is to be known
Hence
most
rightand
since on every side
proper fruits are the Moral Virtues,
tinguished
disthey are in our power ; and these are differently
and enumerated
by different philosophers.
to me
But it seems
rightto omit the opinionof other
in that part where the divine opinionof Aristotle
men
of mouth
is stated by word
therefore,
wishing
; and
One
"
"
to
describe
pass
his
what
those
Moral
discoursingof
briefly
opinion.
on,
There
are
Virtues
them
by
are,
will
according to
the said Philo-
230
The
sopher.
and
OF
BANQUET
THE
DANTE
firstis called
bridle to moderate
our
ALIGHIERL
Courage,which is sword
boldness and timidity
in
each
of
these
Virtues
enemies,that
in defect.
middle
has
stations between
two
excess
are
collateral
and
one
the centres
THE
moderation
happy
; and
FOURTH
these
in their active
TREATISE.
231
those which
are
as
operation,
the
make
man
Philosopher
he
defines
numbers
that
Virtues,although it is
pointsout the way by
without
it they could
amongst
the
Intellectual
the
book
own
of the Saviour.
if
we
will
BANQUET
THE
232
DANTE
OF
ALIGHIERL
be
It would
possible,
however,for any one to say,
in argument againstme : Since the happinessof
the
excellent than
Contemplative Life is more
that of the Active Life,and both may be, and are,
the fruit and end of Nobility,
why not rather have
proceededin the argument along the line of the
Intellectual Virtues
than
of the
Moral
To
this it
is
him.
Wherefore,since the
be,and are, more
generaland
seen
others,and are more
easiest to
appear to
than the
appearances,
it was
convenient
more
to
for thus
indeed
Moral
in
and
outward
more
ful
use-
by the other ;
knowledge of
we
required
more
than
Virtues
the bees
as
one
CHAPTER
IN
the
Virtue
how
each
first
that is, a
principle,
and
the
present
text
the
XVIII.
well
been
from
comes
good
bears
upon
determined
root, or
one
habit
of
choice ;
that, until the
"
teach
that
otherwise
or
singly,
Nobility as an
taken
founded
says
upon
that,when
each
Virtue
above,
proceeds from
generally,
effect from
a
mentioned
its cause,
and
it is
which
philosophical
proposition,
two
things are found to meet
THE
in one,
both
third,or
one
because
one
could
two
233
not
both
one
TREATISE.
these
exist
cannot
FOURTH
; and
one
the effect of
if those
third,or
else
then,that
Such
virtue shows
its good
others' intellect,
To
For when
thingsagree in
two
Producingone
one,
effect,
One
must
If each be
it is to
proceed by
be
to
say
be
that the
of water, when
beautiful and
laudable
many
first cause
or
known
evident
an
one
From
Where
as
we
is the
the clouds
us, and
as
not
it would
generative
principle
by a
; but certainly
suitable induction.
thingsin
does
one
demonstration
cold
see
that here
For
if there
are
is the
principle
of them
all,reason
requireseach to
be reduced
to that first cause, which comprehends
more
reasonablyto be
things; and this ought more
of those thingsthan that which
called the principle
comprehends in itself less of their principle.For
the
trunk
of
all the
other
branches,ought
as
beginning and
those
branches
cause
the
tree, which
of
cause
one
contains
to
be
or
encloses
OF
BANQUET
THE
234
DANTE
ALIGHIERL
(namely,
says that the positiontaken
Moral
Virtue comes
from one
root, and
Finallyit
each
that
and
Nobilityunite
above,and
that therefore
the
reduce
to
the other,or
in
one
it is
both
thing,as
requisite
third ;
contains the value of the other and
to
one
one
to
more,
And
this passage
CHAPTER
and
established and
this presentpart.
XIX.
SINCE
"
two
; in
the
is
found
sought
Comes
comes
has
before
which
"
And
Nobleman."
virtue
more
upon
and
second, concluding,the
; and
from
this
what's
second
noble, as
left
proved
un-
definition
part begins:
From
black
violet."
In evidence
mind
touched
been
that it says
and extends
is worth
that,if Nobility
previously
farther than Virtue,Virtue
rather
will
THE
FOURTH
Virtue
there is
known
that
TREATISE.
Nobility. And
(as it
is written
235
here
in the
it is to
Books
be
of the
star
then
wherever
beautiful
Heaven
So
is
there is
Virtue
"
and
there
suitable
Wherein
be starless." So
may
there is Virtue,and not
with
Nobility. And
example ; for trulyit is
is
a
a
in which
there shine
in it the
good dispositions
bestowed
by nature, piety,and religion
worthy
; the praiseas
passions,
Modesty and Mercy and many
others ; there shine in it the good gifts
of the body,
that is to say, beauty,strength,
and almost perpetual
health ; and
Heaven
that
so
many
are
the
stars
which
stud
its
at if
it is not to be wondered
certainly
and
divers effects in Human
they produce many
Nobility;such are the natures and the powers of
those
stars, assembled
and
contained
within
one
of which
simple substance,through the medium
stars, as through different branches,it bears fruit in
all earnestness, I
with
various ways.
Certainly,
far as
so
make
bold to say that Human
Nobility,
many
of its fruits
are
Divine in
Angel,althoughthe Angelicmay be more
its unity.
into such
Of this Nobility
of ours, which fructifies
the Psalmist had perception
fruits and so numerous,
O
he composed that Psalm which begins:
when
"
236
THE
Lord
our
how
God,
"
at the Divine
saying: "What
him
Thou
DANTE
OF
BANQUET
ALIGHIERI.
admirable
where
he
is
Thy
praisesman,
Name
as
through
if wondering
is man,
hast made
Thou, God,
him
littlelower
Creature,
dost
visit
than the
"
"
and
persons
their shame
shame
Nobility.
THE
FOURTH
TREATISE.
CHAPTER
XX.
WHEN
it proceedsto say,
noble,as From black comes
"
Comes
237
from
it.
And
thus
the Virtue is
mixed
and
by
Then
is called Goodness.
that which
has been
afterwards
said,that
no
it argues,
ought
man
to
say
"
are
almost
Gods
has
and
no
God
alone,with
one
Divine
as
even
as
the
whom
it were,
power
spot of vice,
bestow this except
respectof persons,
without
to
there is no
Scripturemakes
manifest.
And
it
does not
are
men
Noble
most
vile and
and Divine.
And
bestial
so
are
men
most
chapterof
seventh
poet
OF
BANQUET
THE
238
Ethics
therefore,let
of
Uberti
those
not
Because
:m, say,
the text
by
of the
of such
am
of Homer
who
men
those
Florence,nor
"
ALIGHIERI.
DANTE
the
of the
are
Visconti
familyor
of
race,
am
does
family
make
not
individual persons
Noble, but
make
the familyNoble.
"
God
Grace
to
of that
whom
man
fit to
and
He
receive
sees
to
sees
in his
own
pure, within
be
the Soul
perfectly
prepared
proper
person
this
Divine
says
must
to
blessed
Divine
and
stone, if it is
badly cut
Guido
which
as
precious
prepared,wherever
or
it is
cannot
imperfect,
that noble
infusion,even
will
begins: To gentle hearts Love ever
for the Soul to be unqualified
repair."It is possible
defect of temper, or perhaps through
through some
some
"
sinister circumstances
person
lives,and
Divine
radiance
of such
men
as
into
never
Soul
shines.
these,whose
so
unhappy
And
Souls
as
it may
are
the
this the
be
said
deprivedof
THE
this
FOURTH
TREATISE.
towards
the
wherein
North, or
lightof the
reflected from
another
are
deep valleysturned
as
rather
Sun
239
subterranean
enters
never
part which
has
caves
unless it be
has been
Finally,it deduces, from that which
previouslysaid, that the Virtues are the fruit of
and that God
Nobility,
placesthat Nobilityin the
Soul which
has a good foundation.
For to some,
that is,to those who have intellect,
who are but few,
it is evident that human
Nobilityis no other than
the seed of Happiness.
That
seed of
Happiness
by
God
Spread to
that
within
the Souls
say, whose
is to
the
and
efficient,
final :
much
material,inasspread to receive,"
as
which
formal,inasmuch
inasmuch
"
Soul ;
Heaven's
as
it says,
it says,
final,inasmuch
as
blessing.And
"
"
Planted
Nobility;
"
That
seed ; efficient,
within the
God
by
of Happiness,"
it says,
thus is defined this our good
"
as
from
gift,which descends into us in like manner
the Supreme and
SpiritualPower, as virtue into a
preciousstone from a most noble celestial body.
THE
240
OF
BANQUET
CHAPTER
THAT
have
ALIGHIERI.
DANTE
XXI.
perfectknowledge of
in us
Human
Goodness, as it is the originalcause
it is requisite
be called Nobility,
of all good that can
in this especial
to explainclearly
chapterhow this
may
we
Goodness
descends
more
into
us.
the first
place,it comes
by the Natural way,
and then by the Theological
way, that is to say, the
Divine and Spiritual.In the firstplace,
it is to be
known
that man
is composed of Soul and body ;
but that Goodness
or
Nobilityis of the Soul,as has
In
been
of seed from
manner
the
were
Virtue.
Noble
or
Base.
Plato
and
others
some
were
human
of minerals ; and
all the difference in the bodies is form.
trees
were
would
they
and
to
be
seem
the forms
defend
seen
his
it might
opinion,
to be in all.
somewhat
But since
distant from
and
of the
he said that
If each
be that Truth
on
the surface
the
Truth, one
but
opinions,
proceedaccordingto those
accordingto the opinion of Aristotle and of
And
therefore I say that when
Peripatetics.
human
seed falls into its receptacle,
that is,into
must
not
Soul,and
generative
the virtue
or
one
the
the
the
of the
power
of Heaven,
power
or
THE
the virtue
and
bound
FOURTH
or
nature
the
of the
power
together,that
of
TREATISE.
seed.
is the
generatingSoul
or
or
bestows
virtue prepares
which
power,
seed, the
Soul
involution
and
prepares
virtue which
the
power
soon
of the Mover
or
the
the
power
produces,from
in life; which, as
the power
passiveintellect
or
complex
or
power or
; and the formative
the organs
receives from
the
aliments united
It matures
241
as
produced,
of the Heaven
which
mind,
of the
potentially
"
human
seed
and
from
these virtues
or
powers
the
is
happen
OF
BANQUET
THE
242
ALIGHIERI,
DANTE
the
Soul
receptive
separateand absolute,
that
Goodness
And
in such
Soul
as
individual
"Each
Causes:
is to
the
and
power,
the
say,
Divine."
animal,
there
And
are
the
some
that
operations,
and
the
intellectual,
men
who
hold such
be
it
as
this is almost
the Natural
the
were
another
God
Incarnate
; and
concerning
way.
to say that,
Theological
way it is possible
when
the Supreme Deity, that is,God, sees
His
creature
so
prepared to receive His good gift,
freely
He imparts it to His creature
in proportionas it
is prepared or qualified
because
to receive it. And
these gifts
proceedfrom ineffable Love,and the Divine
is appropriate
Love
therefore it
to the Holy Spirit,
is that they are called the giftsof the Holy Spirit,
By
THE
FOURTH
TREATISE.
243
the seed !
O,
seed, who
admirable
and
benign
dost
prepare
the
blessed
are
only wait
ground for Thee
those
who
for
Sower
human
wherein
till the
to
land
to
of
the
nature
to
sow
O,
fit it to
such seed !
receive
Here
it is to be known
shoot
which
not
And
been
therefore
accustom
passions,in
order
sown.
St.
that
this shoot
which
has
been
mentioned
and
be
and
fructify,
of Human
from
Happiness.
CHAPTER
IT
is the commandment
XXII.
Philosophers
they have spoken,
of the Moral
ought
to
make
receiver. Wherefore
them
as
his anxious
useful
I,wishingto
as
care
possible
be obedient
to such
mandate, intend
[Convito]as
useful
parts. And
because
to
be
able
to
of
sweetness
each
BANQUET
of
one
its
Happiness, I
Human
be
to render this my
possiblein
as
reason
ALIGHIERL
DANTE
OF
BANQUET
THE
244
consider
that
useful discourse,
especially
more
to
at the mark
but
not
who
sees
ill advance
it not.
towards
begin with
it is
we
know
who
those
this sweet
of
perception
our
can, most
this mark
useful and
in order to
work.
And
Divine
Goodness
Even
it is most
we
it.
thus
man
can
live and
most
aim
necessary
at it the bow
labour
as
it is to
see
of this
our
essential to make
it
inviting
the mark
when
do not see
those who
to
simply
pointedout.
Leaving alone,then,the opinionwhich
Epicurus the philosopherhad concerningit,and
likewise had, I intend to come
that which
Zeno
summarily to the true opinion of Aristotle and of
the other Peripatetics.
As it is said above,of the
cause
original
shoot,which
of
sown
our
the Greeks
and
term
infused
"hormen,"
of the soul.
say, the natural appetite
And
it is with the blades of corn
as
that is to
which, when
they first shoot forth,have in the beginning one
similar appearance,
being in the grass-like
stage,
and
like,
unthen, by process of time, they become
this Natural
which
so
appetite,
springsfrom
the Divine
Grace, in the beginning appears as it
unlike that which
not
were
comes
nakedly from
Nature ; but with it,even
the herbage born of
as
various grainsof corn, it has the same
appearance,
THE
as
but
it
were
in
and
and
men
FOURTH
not
TREATISE.
only
in the
in beasts there
245
blades
is the
of
corn,
litude.
simi-
same
And
as
and
itself,
fears and
flies from
those
thingswhich
adverse to it,and hates them, then proceeding
are
has been
said.
And
there begins a difference
as
between them in the progress of this Natural appetite,
for the one
road, and the other to
keeps to one
another ; even
the Apostle says :
as
Many run to
the goal, but there is but one
who
reaches it."
Even
thus these Human
appetitesfrom the beginning
run
through different paths,"nd there is one
fore,
path alone which leads us to our peace ; and thereleavingall the others alone,it is for the treatise
of that one
who beginswell.
to follow the course
I say, then, that from the beginninga man
loves
the distinguishi
himself,although indistinctly
; then comes
of those thingswhich to him are more
or
"
less ; to
follows
be
more
after and
or
less loved
flies from
hated ; and
or
either
more
or
he
less
not only
righthabit distinguishes,
he loves in a secondary
in the other thingswhich
for he even
in himself which
distinguishes
manner,
in himself
thing he loves principally
perceiving
; and
accordingas
he
the
is the
Mind, he
loves
that
more
than
the
Body ;
through
and
thus, loving himself principally,
himself other things,
and of himself lovingthe better
part most, it is evident that he loves the Mind more
it
than the Body or any other thing; and the Mind
other thing he
than any
is that, naturally,
more
ought to love.
of
in the use
Then, if the Mind always delights
and
DAN7"E
OF
BANQUET
THE
246
ALIGHIERI.
the beloved
no
doubts
it have any abiding; for no one
Rational appetiteis more
noble than the
place,nor
can
the
that
to
Sensual,and
therefore
this of which
we
to
more
be
loved ; and
so
is
speaking.
of our
The
Mind
is double, that is to say,
use
Practical and Speculative(itis Practical insomuch
of acting)
the one
and
it has the power
as
; both
in their use, but that of
the other are
delightful
has been said
as
Contemplationis the most pleasing,
The
above.
are
now
of the Practical
use
is to
act
in
or
works
of God
Beatitude
other
form
which
is the sweetness
our
and
of
Nature.
and
of the
This
and
the
Supreme Happiness,
before-mentioned
seed,
now
and
cultivation of him
into whom
THE
FOURTH
TREATISE.
fall
another
No
upon
different stock.
can
therefore,
man,
if from
man
does
not
; for
produce
it is possible
for him to have it by the profruit,
cess
of grafting
; and in fact there would be as many
who should be graftedas those are who, sprung from
a good root, allow themselves
to grow degenerate.
Of the two ways
of goodness,one
is more
full of
bliss than the other,as
is the Speculative,
which
of our
noblest part without
is the use
any alloy,
and which, for the root, Love, as has been said,
is
to be loved as the intellect. And
in this
especially
of this part
life it is not possibleto have the use
which is to see
God, who is the Supreme
perfectly,
much
Being to be comprehended by the Mind, except inassweet
the
as
intellect considers
Him
His
through His effects,
may
the
seek
this Beatitude
Him
Works.
and
beholds
And
that
we
the
and not
supreme,
other,that is,that of the Active Life,the Gospel
as
teaches us, if we
will look at it well.
says that Mary Magdalene,and Mary the
of St. Mark
Mark
of
"
OF
BANQUET
THE
248
ALIGHIERL
DANTE
each
of these
one
is,to whoever
sects, that
the
perfectHappiness in
Life,that it is not
and Peter,that is,
disciples
Active
seeks
who
are
gone
Whiteness
Whiteness.
more
light,
than
so
full of
thingwhich
is below.
denied
full of material
colour
other ; and
thus,Contemplation
Spiritual
lightthan any other
any
more
is
had
those
And
"
not
that in
before.
Him
"
Nor
here,to
There
is to
shall
our
say, there
you
wrill receive
that
And
thus
it appears
of His
it is
you
that
promised to
may
our
Sweetness,
you
receive it
Beatitude, this
THE
FOURTH
TREATISE.
249
has been
said.
CHAPTER
SINCE
the
definition
XXIII.
of
Nobility is sufficiently
"
THE
250
OF
BANQUET
in Heaven
part which
"
In
DANTE
ALIGHIERL
Soul which
the most
; and
has been
dies,it returns
never
Sower
glorious
it expresses
mentioned.
of the
when
it says,
Childhood
it is made
to
"
"
"
"
were,
"
similar in appearance
to the form
of the arch.
of lifewhich at present
then,to our course
Returning,
are
we
seekingto understand,I say that it proceeds
of this arch, ascendingand descending.
after the manner
And
this arch
should
it is to be known
be
equal to
from
which
of
descent,if the
so
plex
comspring,
impede the
law of Human
THE
But
Nature.
qualitymore
effect
FOURTH
251
is of
root
stronger to endure
better
in
one
in
of the
nutriment
humid
less,and
than
more
the
since
or
TREATISE.
of the life of
than that
of greater extent
shortened by a violent death
is of less
man
one
or
of
another,life being
accidental
or
by some
injury; but that which is called natural by the people
it is said by the Psalmist,
is that span of which
Thou
settest up a boundary which it is not possible
since the Master among
those here
to pass." And
had perception
of this arch of which
Aristotle,
living,
to be of opinionthat our life
now
we
speak,and seems
and one
should be no other than one
ascent
descent,
therefore he says, in that chapterwhere he treats of
is no other than
Youth
and of Old Age, that Youth
the top of this arch may
increase of life. Where
an
be,it is difficultto know, on account of the inequality
which has been spoken of above, but for the most
"
and
year,
believe
it is at the
in the
the fortieth
natural
perfectly
this
And
thirty-fifth
year.
reason
has
segment
not
wish
summit
even
His
to
dwell
in this life of
of it,since He
from
death
conform
was
childhood.
makes
with
about
His
had
And
been
ours
even
in the
when
Luke
He
the
part
day
of
willed that to
this evident,for He
life; wherefore
to
lower
of the
the hour
would
He
says
that it
died,that
is to
fore
pointof the day ; wheresay, the heightor supreme
to comprehend by that,as it were,
it is possible
THE
252
OF
BANQUET
DANTE
ALIGHIERL
the height
thirty-fifth
year of Christ was
or
Truly this arch is not
pointof His age.
supreme
but if we follow
in the Scriptures,
half distinguished
the four connecting links of the differing
qualities
of which
to each one
which are in our composition,
one
part of our age, it is
appears to be appropriated
divided into four parts,and they are called the four
which is appropriated
ages. The firstis Adolescence,
moist ; the second is Youth, which
to the hot and
is appropriated
to the hot and dry ;- the third is Old
to the cold and dry; the
Age, which is appropriated
Old Age, which is appropriated
fourth is Extreme
to
the cold and moist, as Albertus
Magnus writes in
And
these parts
the fourth chapterof the Metaura.
that at -the
or
divisions
made
are
in
similar
sixth in the
which
reason
from
and
Gentiles
and
to the
to
even
the
vespers
onwards.
And
therefore the
Sun
had
in
in
ninth,leavingthe
of this part,or division,
middle
for the
is understood,and then even
to vespers,
then
in the
manner
the
second
concerningthe parts or
it is to
And, briefly,
book
of
the
divisions of
four
Piroi,
Ovid
Metamorphoses
the day.
be known
said above
in
the Church
makes
use
of the hours
temporalin
the
are
virtue,the Offices of the Church
approximatedthereto in each side,that is,from the
it the
most
THE
prime, and
and
FOURTH
thence
TREATISE.
onwards
253
much
as
possible;
is,the tertius,
as
prime,that
part and
before
therefore,
day, it is termed
when
nones,
and
in
or
division
division of the
mid-tertius ;
the clock
or
has
mid-
struck,
thus
mid-vespers.
let each one
know that the right
And, therefore,
and lawful nones
ought always to strike or sound at
the beginningof the seventh hour of the day,and let
this sufficeto the present digression.
CHAPTER
RETURNING
to
the
XXIV.
I say
proposition,
that Human
life; the
up
increase
second
to
and
that
is called
time
our
the embellishment
Soul
waits
of the
for
body.
the
While
there
are
cannot
previousto that age, a man
without a guardianof perfectage.
clo certain
things
OF
BANQUET
THE
254
Of the second,which
DANTE
is the
ALTGHIERL
heightof
the
life,
But leavingthat
write concerning
taken by many.
variously
and medical men
which philosophers
it,and returningto the proper argument, we
may
in
whom
in
and ought
most
men
one
can
say that,
to be guided by natural judgment,that age lasts for
time
is
our
conclusion
the
which
reason
leads
me
to this
the
terminates
But
beginning of
been
Adolescence
because
said
because
at
which
"
life strives to
our
begin
not
life
but
"
does
the
has
birth ; and
curbs itself
ascend, and
in
but
quantity,
of about
this time
ten
years,
in
littlemore
of life is termed
Senility.Wherefore
we
which
caused
littleless ; and
Old
Extreme
know
or
of Plato
a
son
of
because
Socrates
to
Age, or
(of whom
Nature, both
of his
love
him
tenance,
coun-
when
THE
firsthe
FOURTH
TREATISE.
255
we
the ennobled
the
the
in
one
age
and
in
us
of
nature
; and
different
demonstrate.
good
our
progress
see
to
we
Where
write
be
order
held
The
present,
be
makes
known
forward
powers,
we
as
forward
at
it is to
upright nature
the reasoning
the plants make
deportment are
proceeds in
this part of
it is that which
intends
that
Soul ; and
progress
and
manners
reasonable
ennobled
at
Soul
path,employing
along a single
perfectfruit.
in his book
On
And
Tullius
is in
harmony with
putting aside
Age. And
which
Virgilholds
Old
this
the
in the ,/Eneid
sense
figurative
concerningthis different progress of the ages, and
that be which Egidiusthe hermit mentions in
letting
256
OF
BANQUET
THE
ALIGHIERI.
DANTE
about
from
is accustomed
who
one
the streets
without
them,
to
adolescent
who
enters
life would
not
know
how
if it
not
were
Neither
obedient
would
to
to
pointed out
even
of Error
keep to
to
instruction
him
commands,
and
of this
good path
by
his
elders.
not
were
therefore
at
this
might be possible
for some
to speak thus : Then, is that man
one
shall follow evil guidance
to be called obedient who
well as he who shall believe the good ? I reply
as
that this would not be obedience,but transgression.
in one
For if the King should issue a command
way
in another,
and the servant giveforth the command
it would
not be rightto obey the servant, for that
would be to disobeythe King ; and thus it would be
age
obedience
is necessary.
Here
it
the
the
their
so
THE
FO
UR TH
transgression.And
he
intends
to
therefore
his
correct
commandment
"
TREA
57
Solomon
and
son,
Listen,my
TISE.
says, when
this is his first
to the instruction
son,
of
him
thy father." And then he seeks to remove
immediatelyfrom the counsel and teachingof the
wicked man, saying, My son, if sinners entice thee,
"
thou not."
consent
Wherefore,as
the
breast
lightof
soon
of the
the Mind
mother
does
not
so
even
in him, he
appears
he is born,the
as
and
father,
soon
him
an
some
as
ought to
turn
to
clingsto
son
example
in
that he himself
work
action
or
feet
paternal
And
and
commands
to
appear
Thus
his
sons
it appears
father should
always honourable
that obedience
was
and
upright
in this
necessary
therefore Solomon
age ; and
providesfor this,says
life of the
that the
men.
of
sustains
humbly and obediently
shall be
his justreproofsfrom the corrector
to
men
glorious.And he says shall be,"to cause
understand
that he speaks to the adolescent,who
"
cannot
so
not
to
wherefore
obey
men,
oughtto
I say
that
be referred ;
"
the
your
God."
other
if any one
said obedience is
And
the son
if the father be not in this life,
is said by the father in
to refer to that which
And
ought
son
tate,
father ; and if the father die intesought to refer to him to whom the Law
as
258
THE
BANQUET
OF
DANTE
ALIGHIERL
authority
; and then ought the masters
and elders to be obeyed,for this appears to be a
reasonable charge laid upon the son
or
by the father,
by him who stands in the father's place.
But because this present chapterhas been long,on
in
of the useful digressions
which it contains,
account
another chapter
other thingsshall be discussed.
commits
his
CHAPTER
XXV.
good in Adolescence,is
only this Soul,naturally
obedient,but also gentle; which is the other thing
in this age to make
a
good entrance
necessary
throughthe portalof Youth.
have a perfect
It is necessary, since we
cannot
Aristotle expresses it in the
life without friends,
as
eighthbook of Ethics ; and the seed of the greater
in the first
number
of friendships
to be sown
seems
because in it a man
beginsto be gracious
age of life,
is acquiredby
the contrary. Such graciousness
or
gentlerules of conduct,as are sweet and courteous
speech,gentle service courteouslyrendered, and
actions kindly done
or
performed. And therefore
Solomon
SurelyGod
says to the adolescent son :
scorneth the scorners
; but He givethgrace unto the
lowly." And elsewhere he says : Put away from
thee a froward
mouth, and perverse lipsput far
Wherefore
from thee."
it appears that,as has been
is necessary.
said,this suavityor affability
Likewise
to this age the passion of modesty is
which
is good
necessary ; and therefore the nature
it in this age, even
the Song
and noble shows
as
And
since modesty is the clearest sign,
in
says.
NOT
"
"
THE
FOURTH
TREATISE.
259
of Nobility,
because there itis especially
Adolescence,
necessary to the good foundation of our
life,at
which the noble nature
aims,it is rightto speak of
it somewhat.
three passions
By modesty I mean
or strong feelings
necessary to the foundation of our
good life : the one is wonder, the next is modesty,
the third is shame, althoughthe common
peopledo
not
And
; at this age
so
as
self-controlled,
due
bounds
at
it is necessary
not
this
to
to be
requisite
transgressor pass beyond
age
or
it is necessary
be
to
accustomed
not to grow
so
as
penitentfor a fault,
And
all these thingsthe aforesaid
to doing wrong.
passionsor strong feelingsdo, which vulgarlyare
called shame
; for wonder
is
an
of the
amazement
at
beholdinggreat and wonderful things,
them in some
hearingthem, or feeling
way or other ;
as
for,inasmuch
they appear great, they excite
in him who sees them ; inasmuch
as
reverence
they
him
who
wonderful,they make
perceives
appear
And
them.
them desirous of knowledgeconcerning
tions
therefore the ancient Kings in their palaces
or habitaworks in gold and in marble
set up magnificent
mind
and
them
at
works
BANQUET
THE
260
ALIGHIERl.
DANTE
OF
desirous for
ing,
knowledge. Modesty is a shrinka
drawing-back of the mind from unseemly
into them ; even
as
things,with the fear of falling
and
in good women,
in
in virginsand
we
see
more
adolescent
or
young
only when
urged to do
not
flashes
tempted
but
when
the
first book
the
even
mind,
which either
face,
rosy-red. Wherefore
the
are
they are
so,
across
who
men,
some
do wrong, and
fancied joy
the
feelingis depictedin
flushes
or
palewith fear,
grows
the
to
that
modest
so
before-mentioned
poet, in
of the Thebaid
alreadyquoted,says
that when Acesta the nurse
of Argia and Deiphile,
the daughtersof King Adrastus,led them before the
of the
eyes of their holy father into the presence
that is to say, Polynicesand Tydeus,
two
pilgrims,
the virginsgrew
pale and blushed rosy-red,and
their eyes shunned
the glance of any other person,
and theykept them fixed on the paternal
face alone,
if there were
as
safety. This modesty how many
does it bridle in,or repress ?
On how many
errors
immodest
questions and impure things does it
much
dishonest greed does
impose silence ! How
it repress ! In the chaste woman,
againsthow many
evil temptationsdoes it rouse
not only in
mistrust,
her !
How
her,but also in him who watches over
unseemly words does it restrain ! for, as
many
Tullius says in the firstchapterof the Offices :
No
action is unseemly which
is not unseemly in the
and Noble
the Modest
naming." And furthermore,
Man
could speak in such a manner
that to a
never
"
*'
his words
woman
she
could
every
which
woman
man
hear.
who
would
!
be
would
not
be
and
decent
evil in the
is
the
mention
mouth
such
evil
as
in
things
of any
THE
Shame
is
FOURTH
TREATISE.
fear of dishonour
which
fault,
which
grief,
261
has
mitted,
throughfault comsprings
up a penitence
in itself a
is a chastisement and
bitter
sorrow
or
preservative
against
future
in the shame
his
of the
son
; therefore he named
not
noble
father,but
beauty and
as
the
Song
presses
ex-
it may
"
of beneficent Nature
for
our
Soul
must
and
it :
to
262
THE
BANQUET
OF
DANTE
ALIGHIERL
to be
CHAPTER
SINCE
we
can
XXVI.
is reasoned
out, it is
how
signs,
THE
FOURTH
TREATISE.
263
will be said
ful
subsequently.Here,then,it is needthat which was
to recall to mind
argued in the
twenty-secondchapter of this treatise concerning
the appetiteor impulsewhich
is born in us.
This
does aught else but to
appetiteor impulse never
as
and
to
is to
be
pursue
which
that
fliesfrom
as
have
must
impulse
Reason
however
liberty,
without the good rider does not conduct
itself well,
thus this appetite,
however
noble it may
even
be,
must
obey Reason, which guidesit with the bridle
the bridle when
and spur, as the good knight uses
that bridle is termed Temperance,
he hunts.
And
marks
which
limit up to which
it is lawful to
the spur in flight
to turn the horse
the
pursue ; he uses
away from the placefrom
and
is
which
he would
combat.
^Eneas
thus
as
rather
Virgil,our
under
the
even
imity,
Magnanwhich
placeat
resist evil
to
flee away
to
mortal
greatest Poet,
influence of
it
presents
re-
powerful
age
and
the
self control
in
fifth and
the
sixth
books
of the
^Eneid.
ceived
when, having remuch
Dido
from
so
pleasure,as will be
and enjoyingso
spoken of in the seventh treatise,
in order to
much delectation with her,he departed,
follow the uprightand praiseworthy
path fruitfulof
good works, even as it is written in the fourth book
that when
What
of the JEneid !
impetus was
And
what
self-restraint was
that
BANQUET
THE
264
DANTE
ALIGH1ERL
had
/Eneas
OF
Sybillato
enter
shown
it appears
that in
our
of the ^Eneid.
Youth, in order
Temperate and
to
Wherefore
be
in
our
be
must
we
Brave.
The
perfection,
this for us, even
secures
as the Song
good disposition
expresslystates.
Again, at this age it is necessary to its perfection
to be Loving ; because
at this age it is requisite
to
look behind and before,as being midway over
the
The
arch.
youth ought to love his elders,from
he has received his being,and his nutriment,
whom
and
his instruction,
so
that he
not
may
his
appear
grateful.
un-
ought to love
juniors,
since,in
for
loving them, he gives them of his good gifts,
when
in after-years,
the younger
which
friends are
he may
be supported and honoured
prospering,
by
the poet named
And
them.
above,in the fifthbook
He
before-mentioned,makes
it evident
that ^Eneas
sessed
pos-
this
arms
; wherefore
is necessary,
even
it appears
the
Song says.
Courtesy is necessary, for,
it is rightor beautiful to be
as
because, on
to
this age
it is especially
the contrary,Old
its severity,
cannot
possess
Age,
tesy,
cour-
THE
sixth book
FOURTH
TREATISE.
before-mentioned,
proves
265
that yEneas
sessed
pos-
this courtesy,when
he says that ^Eneas, then
in order to pay
honour
to the dead
body of
King,
Misenus, who had been the trumpeter of Hector,and
afterwards
accompanied ^Eneas, made himself ready
and
took the axe
to assist in cuttingthe logs for
the fire which must
burn the dead body,as was
their
Wherefore
custom.
to
be
necessary
Soul reveals it in that age, as has been said.
Again, it is necessary to this age to be Loyal.
Loyalty is to follow and to put in operationthat which
the Laws
and
command,
this
is necessary
especially
in the young
the adolescent,
it has
man
as
; because
been said,on
of his minority,
merits ready
account
of greater expepardon ; the old man, on account
rience,
but not a follower of the Law
ought to be just,
except inasmuch as his uprightjudgment and the Law
are
at
one
he
ought
justmind.
and
take
said
that
each
was
to be
; and
were
almost
The
delightin
young
is not
man
that
obedience
without
any
did
when
he
Law
own
able to do this,
obey
even
the before-
mentioned,
previously
instituted
the
games
in
Sicilyon
what
it
as
the
their Law.
all.
out
; and
therefore
the
noble
Soul
reveals
266
THE
BANQUET
OF
DANTE
CHAPTER
THAT
section
which
ALIGHIERI.
XXVII.
the text
puts forward
having
been reasoned out and made
clear,showsufficiently
of uprightness
which the noble Soul
ing the qualities
puts into Youth, we go on to pay attention to the
third part, which begins,
"Are prudentin their Age,'*
the Song intends to show
in which
those qualities
which the noble Nature reveals and ought to possess
in the third age, that is to say, Old Age. And it says
that the noble Soul in Old Age is prudent,
is
is just,
liberal and cheerful,
willingto speak kindlyand for
the good of others,
and ready to listen for the same
And
truly
reason, that is to say, that it is affable.
these four Virtues are most suitable to this age. And,
in order to perceivethis,
it is to be known
that,as
Tullius says in his book On Old Age, Our life has
and one
a certain course,
simplepath,that of natural
moral goodness; and to each part of our
age there
is given a season
for certain things." Wherefore,as
is given,as has been said above,that
to Adolescence
of which it may attain perfection
and maturity,
by means
and maturity
to youth is given perfection
so
in order that the sweetness
of its perfect
fruit may be
himself and to others ; for,as
to the man
profitable
Aristotle says, man
is a civil or polite
animal,because
it is required
of him to be useful,
not onlyto himself,
Wherefore
but to others as well.
reads of Cato,
one
that he believed himself to be born not only to himself,
but to his country and to all the world.
Then
which is acquiredin Youth,
after our own
perfection,
follow that which may givelight
there must
not only
but to others as well ; and a man
to one's self,
ought
"
to open
and
broaden
like
rose
as
it were,
which
THE
can
TREATISE.
267
longerremain
no
sweet
FOURTH
which
odour
to be the
case
have
we
now
in hand.
Then
be
it must
would
might indeed
know
how
knife in the
pupilof
As
man.
no
call him
wise
with the
to draw
the eye,
knows
who
pointof
he is not
so
even
who
man
to be
bad
thing
well,in the doing of which he must always first
If we
consider well,good
other person.
injuresome
counsel springsfrom Prudence, which leads or guides
other men,
to a good end in human
and
a
man,
this is that giftwhich Solomon, peraffairs. And
ceiving
himself to be placedas ruler over the people,
it is written in the Third Book
asked of God, even
as
wait for counsel
does the prudentman
of Kings ; nor
foreseeingthe
to be asked of him ; but of himself,
he givescounsel or advice ; like
need for it,unasked
the rose, which not only to him who goes to her for
odour freely
her sweet
gives it,but also to any one
called
who
wise
man
passes near.
Here it would
be
to do
how
for
possible
any
doctor
or
lawyer
advice,
counsel or
shall I carry my
say: Then
before it be asked of me,
and shall I give it even
I
art or skill?
fruit from my
and shall I not
to
reap
replyin
the words
of
our
Saviour
"
Freelyye
have
268
THE
OF
BANQUET
DANTE
ALIGHIERL
received,freely
give."
that those
counsels
proceedalone
from
that
time
the tenth
good sense or
which God gave thee (whichis the prudence
wisdom
of which we
speak),thou oughtestnot to sell to the
children of Him
who
has given it to thee.
or
sons
But those counsels which belong to the art which
thou hast purchased,thou mayst sell ; but not in
such
but
way
that at
any
part of
them
Likewise
order
man
judgments and
law to other men.
be a lightand
And
a
may
because this particular
Virtue,that is to say, Justice,
to
seen
was
by the ancient philosophers
appear
of this age, they entrusted the governperfectin men
ment
that
the
rightto be Just,in
the authority
of the
it is
men
who
had
attained
country ! how
whenever
may
have
in the
my
the
But since
cussed,
Justicewill be disslightnotice of it
suffice.
Also
a
at this age
thing
is then
most
man
ought to
be liberal,
because
suitable when
it
gives most
the
due
possibleto
in
if we
his
book
Of
desires
Offices,Liberality
to
be
THE
seasonable
FOURTH
TREATISE.
269
in
way.
Alas ! ye base-born
who
rob the widows
despoilthose
who
who
steal from and
possess least,
the homes
of other men,
or
and with
usurp
occupy
furnish forth feasts,
that spoilyou
horses,
women,
arms,
robes,money;
you
build marvellous
you
do deeds
than
to
therewith
take
the
of
you
wonderful
wear
garments,
the
cloth from
thief and
ought to laugh,O
than at the
liberality
one
the
altar and
his table !
Not
tyrants,at
thief who
your
should
to
cover
otherwise
bounteous
lead
the
feast,and place
with
the altar,
the
ecclesiastical
"
friends
with
what
the Law
allows.
But
this is
so
THE
270
which
OF
BANQUET
it appears
reason
to be listened
likely
period of life. And
after the
ALIGHIERL
that the
to than
aged
in
person
is
man
a
more
younger
of most
that
Truths it seems
DANTE
man
long experienceof
On
says, in that book
Cato the elder : " To me
Age,
in the
is increased
Tullius
person
of
longerthan I
And
that all four of these thingsare
wont."
am
rightand proper to this age, Ovid teaches,in the
seventh
chapter of Metamorphoses, in that fable
where
he writes how Cephalus of Athens
to
came
which Athens
^Eacus the King for help in the war
that ^Eacus,an
had with the Cretans.
He
shows
old man, was
prudentwhen, having,through pestilence
of the air,lost almost all
caused by corruption
his people,he wisely had
to
recourse
God, and
besought of Him the restoration of the dead ; and
for his wisdom, which in patience
possessedhim and
restored
caused him to turn to God, his peoplewere
the
remain
Old
life. Wherefore
delightto
in conversation
in greater number
when
he
that he was
just,
to
him
before.
than
He
that ^Eacus
says
shows
was
the
people.
new
or
He
liberal when
for aid
"
shows
that ^Eacus
was
generous
he said to Cephalus,
after his request
O Athens
! ask
not
me
doubt
but take it yourself;
render
to
not
the
state
nay,
we
them
defence ; it is indeed
and without excuse."
in
excess
happy
ance,
assist-
strengthof
the power
wanting to
for offence
time to
and
giveyou aid,
THE
shows
FO
that ^Eacus
UR
TH
TREA
TISE.
affable when
was
he described,in
have
we
which
the
what
when
to that
as
it issued
life; the
it has
and
Old
God
to
other
text
intends
to
things:
port or
into the
forth to enter
made, because
of this
sea
which
voyage
straight,
upright,
been
and
without
good, and
the
lifeWeds
the noble
is,in Extreme
discussed,
is,to that
that
last,
part of their
"
show
been
the
proceed to
them
says
has
section which
to
now
Ajax
XXVIII.
CHAPTER
FOLLOWING
Peleus
tempest.
And
says
as
here
it is to be known
in that book
it were,
voyage and a
who dies thus
On
port
Old
Age,
haven
or
placeof
rest.
is like the
approachesthe port
or
that,even
us
And
Tullius
natural death
the
to
as
after
long
our
the Virtuous
Man
haven, he
is,
he
gently,with
thus we
ought
and turn
affairs,
feeble
and
ALIGHIERL
enters
steering,
strike
to
to
DANTE
OF
BANQUET
THE
272
God
the
with
sails of
all
our
heart
our
Even
port.
worldly
and mind,
with all
into that haven
come
may
and all peace.
sweetness
have from our
And
in this we
own
proper nature
for in such a death
great instruction in gentleness,
so
that
as
this there is
one
but
bitterness,
pain nor
no
of his
his
worldly affairs
the
in
and
rendered
of old
says
Soul;
works
good
were
detaches
without
griefseparates
it has dwelt.
Youth
Age,
in old age
who
comes
us
him
to
as
Old
and
overtakes
citizens of the
the noble
meet
itself
violence
those
do
so
as
even
and
they do
which
of contemplation,
acts
God
unto
and
and
thoughts.
of
person
Life go forth to
of
thus because
Eternal
Cato
Hear
the
from
withdrawn
Tullius
what
elder
It
"
seems
upliftmyself in the
I loved,
greatest desire to see, your fathers,whom
I knew
and not only those whom
myself,but also
I have heard spoken." In this age,
those of whom
then, the noble Soul renders itself unto God, and
to
that
me
alreadyI
the
awaits
itself it
to
return
it
and
to
have
port.
home
have
crossed
O,
that
seems
the
to
to have
seems
end
to
see, and
reached
reached
the
miserable
the
wide
men
it goes
Father's
the
out
end
City; to
sea
and
and
desire ; and
from
the Inn
much
mansion
of
; to
long journey
itself it
returned
vile,who
itself
run
seems
into
to
the
into this
THE
FOURTH
TREATISE.
broken
rest, are
wrecked
chose
to enter
you
should
itwith
Italian Guido
there where
the
by
in the harbour.
not
noble
; and
273
da
Montefeltro.
These
noble
Jew
"
For he is not
:
says to the Romans
cumcision
is one
outwardly; neither is that cir-
which
which
is
letter ;
And
the
which
the
time
because
when
Soul
which
it
such
flesh.
But
he
Soul
not
she
gain.
port, examines
passed along
her
possiblefor her
is hasteningwith
And
possess
the
one
remembers
were
port whither
is
Noble
that
Noble
with
in
Jew
is that
is outward
the
when
to
come
wealth
such
Noble
Soul
does
he
draws
near
this treasure,and
to
says:
as
"If
that,I
I should
not
nor
like the
to
I had
should
have
the
his
not
not
where-
274
THE
with
to
ing ;
"
OF
BANQUET
in
rejoice
my
therefore
and
DANTE
city,to
he
AL1GHIERL
which
blesses the
am
approach*
he
voyage
has
made.
And
of
his
when
he
Pharsalia,
Cato, and entreated
returned
to
take her
back
by
which
thingsare
Marcia
the
Noble
Soul
Old
is meant,
Age,
and
we
thus
Whilst
there was
blood in
say to Cato ?
[thatis to say, Youth],whilst the maternal power
in me
[thatis,Age, which is indeed the Mother
"
Martia
me
was
or
"
THE
"
says
And
have
been
and
took
in
that
give happiness
that
the
longer the
to
Him
who
And
and
weary,
thee, being
to
other
that
"
Now,"
void
am
longer able
no
husband
say, I
to
"
that is to say,
well
to
that
it has
no
have
has
"
Marcia
am
Soul, knowing
power
members
to
to the
Noble
275
husbands," that is
fruitful periods of life.
I return
empty,
TREATISE.
two
two
"
Marcia,
says
FOURTH
Give
says,
the
me
ancient
covenanted
the name
alone of
privilegesof the beds ; give me
the Marriage Tie ;
that is to say, the Noble
Soul
O
to
God,
now
Lord, give me
says
my
repose
"
"
and
"
rest
may
And
the
have
after
heartily." By
me
stirred
and
spouse
of
baseborn
and
Cato's
discourse
signs
them
move
they
the
be
said
from
wishes
men
! you
who
the
name
of
espouse
He
made.
prefer to
Hortensius
Soul
life
that
show
to
that
creature
this
that
me
didst
me,
Cato
the Noble
causes
depart
to
of
of
after
me
urge
say
wife
but
away,
long."
so
or
may
was
two
life
the
as
God
is
was
unhappy
depart from
rather
than
From
the
me
these
and
God,
the
it may
desires
gracious to
is, that
drive
not
in
reasons
that
is, that
didst
thou
Two
one
dead,
am
other
the
says,
least whatsoever
at
me
Thine
called
this ; the
say
Give
"
says,
"
Marcia
to
Soul
name
which
it
grace
was
comes
fit to
make
touching
of
the
in him
Nobility reveals
Nobility ; because
all,through all the ages of his life.
of
THE
BANQUET
CHAPTER
the
SINCE
in each
period of
or
without
XXIX.
those
has demonstrated
Song
age
ALIGHIERL
DANTE
QF
it is
he cannot
life appear
possibleto
be, even
signswhich
in the
know
Noble
him,
the Sun
as
and
cannot
"
"
be, I recall
I may
elders,who
of their
deserved
Nobility,and
investiture
they
the
at
the
mind
they
Romah
and
the
merited
the
one
for
the
Pavia
of
scions
and
of the
the
of
of the
from
honour
Emperor, and
of receivingthe Rose
of
Pontiff : I ought to receive
coronation
the honour
merited
from
Gold
I represent my
the Office of Prefecture because
to
families
of
San
And
be
this is
possible
Nazzaro
Piscitelli of
di
"
Naples to say : If
has
been
described,that
Nobility is that which
is,that it is Divine seed graciouslycast into the
human
or
Soul, and the progeny,
offshoots,
have,
is evident, no
as
Soul, it would not be possible
to
but
of
its progeny
this is opposed to the
term
any
or
offshoots
opinion
of
Noble
those
who
THE
that
assert
FOURTH
our
TREATISE.
is the
race
Noble
most
in these
cities."
the first questionJuvenal replies
in the
To
Satire,when
"
What
he
is the
glory which
serve
mantle
himself
cover
honours
it
and
were
of this
from
or
with
him
for
except
of all these
use
remain
as
beginswith exclaiming,as
eighth '/.
them, badly
who
talks
of
as
his
he
live ;
may
ancestors, and
points out
"
his
own
Then
Giant."
as
this
memory
It is
race
"
"
Who
good
race,
other than
no
is not
worthy
afterwards
thee
Between
of thine
there
ancestor
who
man
And
is alive."
in this
is
other
no
is of
marble
(withreverence
similarity
dis-
and
I say
it)I disagreewith
or
of
wood
or
of some
worthy brave man,
memory
descendant
in effect from
the wicked
always
statue
have
heard
confirms
of the
good
differs much
:
because
good opinionin
renown
or
the
those who
fame
of
him
whose
statue
it is, and
it
"
sees
to
this man's
about
an
receive not
bears fals"
evil witness
or
OF
BANQUET
THE
278
ALIGHIERL
DANTE
therefore
And
Tullius
he who
in my judgment, even
as
excellent man
deserves to be shunned
and
not
from
and
good ancestors
the good man
not
to
see
that
all
by
an
people
descended
man
to
ought to
be
fore,
Where-
defames
deserves
infamous
banned
by
all ;
in order
castinginfamy upon
remains in Memory alone.
And
present to the first questionthat
goodnesswhich
the
the vile
so
ought to
man
moved.
was
To
the second
of itselfhas
race
there is
of its parts,and
simple essence
one
essence
no
is said
same
to
whole
essence
which
with
certain whole
in its parts, as
in all and in each
this which
way
be
has
to
be
in the
not
the parts,as
in
man
individual
in the
whole.
common
a
one
which
heap
has
there
is
part ; and
is another
essential form
of
corn
; but
or
there
which
results from
secondary essence
many
in themselves
and
true
a
grains,which
possess
And
in such a whole as this they
primary essence.
of the parts in a secondary
said to be the qualities
are
way ; wherefore it is called a white heap,because the
Truly
grainswhereof the heap is made are white.
is more
in the grainsin the
this white appearance
first place,and in the second
place it results in the
it is possible
whole heap, and thus secondarily
to call
it is possibleto call a
it white ; and in such a way
Wherefore
it is to be known, that as
Noble.
race
is
THE
FOURTH
in order to make
be most
numerous,
be more
must
Men
TREATISE.
white
so
to
the white
heap
make
numerous
279
Noble
than
the
race
grainsmust
the Noble
others,so
that
their
let this be
sufficient
answer
to
the
second
question.
CHAPTER
XXX.
As
it has been
shown
28o
workman,
and
at the end
embellish
leave
his
it
hands
worthy
more
OF
BANQUET
THE
much
so
much
of fame.
as
of his
as
ALIGHIERL
DANTE
this I endeavour
And
good workman,
but
as
the
lower
fol-
say,
that
thou
"
"
"
Thou
shalt
go,
which
is
as
much
as
to
say
and it is now
time, not to
perfect,
is
stand still,
but to go forward,for thy enterprise
'when
reach Our
Lady, hide not
great. And
you
art
now
lessen
her that your end Is labour that would
"
wrong.' Where it is to be observed that,as our Lord
from
pearlsbefore swine,"
advantage,and it is injury
fiLsopthe poet says in the first
ought not to
says, "We
because it is not to their
to the
cast
pearls; and, as
worth to a
fable,a littlegrainof corn is of far more
cock than a pearl,
and therefore he leaves the pearl
and picksup the grainof corn
: reflecting
on
this,as
to the Song
a
caution,I speak and give command
that it reveal its high office where this Lady, that is,
And
where
that most
Philosophy,will be found.
her dwelling-place
noble Lady will be found when
in which
she finds her
is found, that is,the Soul
this Philosophydwells not in wise men
And
Inn.
alone, but likewise,as is proved above in another
she is
the love for her inhabits,
wherever
treatise,
And
to such as these,"I say to the Song,
there.
because
to them
"thou
mayst reveal thine office,
"
THE
the
thereof
purpose
thoughts
will
And
of
be
bid
talking
is
one
love
and
Philosophy
the
to
O,
what
which
is
by
giving
her
whose
of
the
will
it
be
281
and
useful,
them
by
its
in."
this
to
say
Lady,
"
travel
ever
Friend."
her
Friend.
other,
does
For
that
Nobility
not
much
so
always
the
seeks
her
aside
turn
does
her,
most
sweet
other.
any
a
given
to
own
Divine
TREATISE.
gathered
your
Nobility
glance
FOURTH
to
her
her
in
the
title
abode
Mind.
beautiful
and
great
is
the
last
of
in
is
ornament
part
Friend,
the
most
of
this
the
secret
this
Song,
of
Friend
depths
NOTE
ON
THE
DATE
OF
THE
CONVITO.
have been
fault in art.
the shadow
in
chapter
where (on page 84 in this volume)
Treatise,
the rarity
of its
is ascribed to
the Moon
argument is drawn
of the Second
"
the rays of the Sun can find no end whereto strike back againas in the other parts."In the
body,in
from
second
which
canto
of the
Beatrice
Purgatorio,
opposes
that
it may
be inferred that Dante had learnt
whence
opinion,
(the
and he speaksof this againin a later canto
better,
former opinion.This leads to an
as
a
twenty-second)
Treatise
was
exile and
the
wanderingsof
Dante
began
284
NOTE
ON
He
1300.
THE
DATE
befriended
was
THE
OF
Guido
by
CON
da
VI TO.
Polenta
in
in exile.
In
him
1321
Novello
da
on
an
written much
later than
1300.
there is a
But,again,
an
Frederick
earlierdate.
Emperor
of Suabia is named
as
the
who
held,
As far as he could see,
of wealth,and generous
Descent
To
calls him
Dante
adds,
"
make
Nobility.
"the
last
Emperor
ways,
of the
Romans,"and
withstanding
say last with respect to the present time,notthat Rudolf,and Adolphus,and Albert were
that famous
was
Frederick
This last
II.,who
died
his
scorned what
of the time
was
came
son
Manfredi,followed
mean
out
so
after
of their Court.
eleganceand
compositions
NOTE
THE
ON
DATE
THE
OF
CONV1TO.
285
rule.
died in 1291,
of Nassau
was
He
son
Albert,Adolphus
next
elected Emperor.
But in June 1298 Albert obtained election;
Adolphus was
deposed,and
was
rival. Albert
was
soon
murdered
the 6th of
May, 1308,and,
succeeded by
was
on
after an
of seven
interregnum
months,he
Henry VII. of Luxembourg. Now, Dante's listdoes not go
from Albert to Henry. It is assumed, therefore,
on
that
have
year 1308.
There is another
the
pointsto
passage
Treatise
Fourth
a
at
(on page
chaptervi. of
this volume) that
the close of
in
186
of the
Dante
writes:
"Ye
flanks,
ye who have seized
the sceptresof the kingdoms of Italy. And I say to you,
and to you, Frederick,
Charles,
Kings,and to you, ye other
Princes and Tyrants,see who sits by the side of you in
council."
Charles
to
your
The
II. of
Anjou, King
of
were
Naples,and Frederick
of
King
that
inferred,
therefore,
Aragon, King
of
Sicily;and
year 1310.
It has been
not
written
The
consecutively.
some
Second
in
Beatrice,
which
Introduction,
has in it clear indication of a later date,may have been
was
when the whole design
broughtinto shape.
written last,
Fourth.
The
First Treatise,
or General
NOTE
286
Various
ON
THE
planfor an
and
fifteentreatises,
whole work
The
references
the
to
to
matter
chapterof
OF
THE
CONVITO.
reasons
of the
in
DATE
seems
the Fifteenth
there is a glanceforward
Treatise,
of the Seventh
Treatise in the
the Fourth.
The
may
Here
or
twenty-sixth
two
historicalailusk"nsvin"the book.
PRINTED
BY
BALLANTYNE,
LONDON
AND
HANSON
EDINBURGH
AND
CO.