ALANUS
DE
INSULIS
LIBER DE PLANCTU NATURAE
|
THE BOOK OF
ALAIN ON THE COMPLAINT OF NATURE. |
In lacrymas risus, in fletum gaudia verto:
In planctum plausus, in lacrymosa jocos,
Cum sua naturam video secreta silere,
Cum Veneris monstro naufraga turba perit.
Cum Venus in Venerem pugnans, illos facit illas:
Cumque suos magica devirat arte viros.
Non fraus tristitiam, non fraudes fletus adulter
Non dolus, imo dolor parturit, imo parit.
Musa rogat, dolor ipse jubet, natura precatur,
Ut donem flendo, flebile carmen eis.
Heu! quo naturae secessit gratia? morum
Forma, pudicitiae norma, pudoris amor!
Flet natura, silent mores, proscribitur omnis
Orphanus a veteri nobilitate pudor.
Activi generis sexus, se turpiter horret
Sic in passivum degenerare genus.
Femina vir factus, sexus denigrat honorem,
Ars magicae Veneris hermaphroditat eum.
Praedicat et subjicit, fit duplex terminus idem,
Grammaticae leges ampliat ille nimis.
Se negat esse virum, naturae factus in arte
Barbarus. Ars illi non placet, imo, tropus.
Non tamen ista tropus poterit translatio dici;
In vitium melius ista figura cadit.
Hic modo est logicus, per quem conversio simplex
Artis, naturae jura perire facit.
Cudit in incude, quae semina nulla monetat
Horret et incudem malleus ipse suam.
Nullam materiam matricis signat idaea,
Sed magis in sterili littore vomer arat.
Sic pede dactilico Veneris male iambitur usus,
In quo non patitur syllaba longa brevem.
Quamvis femineae speciei supplicet omnis
Forma viri, semper hujus honore minor;
Quamvis Tyndaridi vultus formetur, Adonis
Narcissique decor victus adoret eam:
Spernitur ipsa tamen, quamvis decor ille peroret
Et formae deitas disputet esse deam.
Qua Jovis in dextra fulmen langueret, et omnis
Phoebi cessaret otia nervus agens:
Qua liber fieret servus, propriumque pudorem
Venderet Hippolytus, hujus amore fruens.
Queis impressa semel, mellirent oscula succo,
Queis mellita darent, mellis in ore favum.
Spiritus exiret ad basia deditus ori,
Totus et in labiis luderet ipse sibi.
Ut dum sic moriar, in me defunctus, in illa
Felici vita perfruar alter ego.
Non modo Tyndaridem Phrygius venatur adulter,
Sed Paris in Paridem monstra nefanda parit.
Non modo per rimas rimatur basia Thysbes
Pyramus, huic Veneris rimula nulla placet.
Non modo Pelides mentitur virginis actus,
Ut sic virgineum se probet esse virum;
Sed male naturae munus pro munere donat,
Cum sexum lucri vendit amore suum.
A Genii templo tales anathema merentur,
Qui Genio decimas, et sua jura negant.
Cum hanc elegiam lamentabili modulatione crebrius recenserem, mulier ab
impassibilis mundi penitiori dilapsa palatio, ad me maturare videbatur
accessum; cujus crinis non mendicata luce, sed propria scintillans, non
similitudinarie radiorum repraesentans effigiem, sed eorum claritate nativa
naturam praeveniens, in stellare corpus caput effigiabat puellae; quod
duplex tricatura diffibulans, superna non deserens, terrae non dedignabatur
osculo arridere. Quoddam vero lilioli tramitis spatium, sub obliquitate
decussata, crinis dividebat litigium, nec illa unquam obliquitas vultui erat
detrimento, sed praeerat decori. Crinale vero aureum in legitimi ordinis
choream crinis aurum concilians, vultum mirabatur invenisse conformem.
Phantasia enim coloris aurum consequentis, paralogismum visui concludebat.
Frons vero in amplam evagata planitiem, lacteo liliata colore, lilio
videbatur contendere. Supercilia aureo stellata fulgore, non in silvam
evagantia, nec in nimiam demissa pauperiem, inter utrumque medium obtinebant.
Oculorum serena placiditas amica blandiens claritate, gemelli
praeferebat sideris novitatem. Naris utraque odore imbalsamata mellito, nec
citra modum humilis, nec injuste prominens; quoddam repraesentabat insigne.
Oris nardus naribus delicatas odoris epulas offerebat. Labia modico tumore
surgentia Veneris tyrones invitabant ad oscula. Dentes quadam sui coloris
consonantia eboris faciem exemplabant. Genarum ignis purpureus, rosarum
succensus murice, dulci flamma faciem amicabat: candore namque grato amicam
sentiebat temperiem, purpura vultus sindoni maritata. Menti expolita
planities crystallina luce circumspectior, argenteum induebat fulgorem. Colli
non injusta proceritas sub gracilitate moderata, cervicem maritari
humeris non sinebat. Mamillarum pomula gratiose juventutis maturitatem
spondebant. Brachia ad gratiam inspectoris prospicua, postulare videbantur
amplexus. Laterum aequata convallatio, justae moderationis impressa sigillo,
totius corporis speciem ad cumulum perfectionis eduxit. Caetera vero
quae thalamus secretior absentabat, meliora fides esse loquebatur. In corpore
etenim latebat vultus gratior, cujus facies ostentabat praeludium. Et quamvis
tanta esset pulchritudinis laetitia, hujus tamen risum decoris, fletus
inaestimabilis exstinguere conabatur: nam ex oculorum scaturigine derivatus
fluxus, doloris praedicabat mentem. Ipsa etiam facies in terram casto pudore
demissa, ipsi puellae illatam quodammodo loquebatur injuriam; regalis autem
diadematis corona rutilans, gemmarum scintillata choreis, in capite superne
fulgurabat; cujus non adulterina auri materies ab ipsius honore degenerans,
luce sophistica oculos parallogizans, sed ipsius nobilitas ministrabat
essentiam. Miraculoso vero circuitu, aeternaque volatione ipsum diadema
ab oriente peregrinans in occidens, reciprocando crebrius referebatur in
ortum. Idemque perenniter exercendo, ex nimia ejusdem petitione principii,
nugatoria motio videbatur. Praedictarum vero gemmarum aliae ad tempus nova
Dei miracula, novo sui luminis sole, visibus offerebant; ad tempus autem,
suae coruscationis eclipsi, videbantur a diadematis exsulare palatio. Aliae
insertae solio, suae scintillationis vigiliam perennantes, perennes faciebant
excubias. Inter has, circulus elucens ad zodiaceae obliquitatis similitudinem
pretiosorum lapidum stellatus, monilibus sidereae contiguitatis oscula
syncopabat. In quo cohors duodena gemmarum, successivo privilegialique
splendore inter alias praerogativam poscere videbatur. In anteriori quoque
ipsius diadematis parte, tres pretiosi lapides audaci suae radiationis
superbia, reliquis novem antonomastice praefulgebant. Lapis primus, noctis
frigus in luminis incendio pati jubeat exsilium, in quo, ut faceta picturae
loquebantur mendacia, leonis effigiata fulminabat effigies. Lapis secundus,
et priori non secundus in lumine, in praefatae partis audaciori loco
praefulgens, quasi ex quadam indignatione, reliquos lapides deorsum aspicere
videbatur. In quo, prout veritatis simia, pictura docebat, sub mutatoria
conflictione progrediendo retrogradus, incedendo recedens, cancer post
se incedere videbatur. Lapis tertius oppositi lapidis splendorem pauperculum
abundantibus suae claritatis recompensabat divitiis. In quo, sicut picturae
veritas praedicabat, umbratilis Ledea proles sibi mutuo amplexu congratulans
incedebat. Ad hunc modum, tres eodem dignitatis honore pollentes, thronum in
contradictoria parte locaverunt. Quorum primus sudoris guttulis lacrymas
exemplando, quodam imaginario fletu contristabat aspectum. In quo, prout
curialis scripturae phantasia imaginando docebat, adolescentis cujusdam
urceolus, fluentem excipiebat torrentem. Lapis secundus a suo regno caloris
hospitia glaciali torpore repellendo, hiemem sibi hospitem vindicabat: in
quo, ex caprinae lanae adulterino vellere, capricorni tunicam pictura
texuerat. Lapis tertius, vultum lucis induens crystallinae, hiemis
prophetabat adventum. In quo assidua sui arcus inflexione senex Chironius
vulnera minabatur, nunquam tamen
minis
recompensabat effectum. Alteri quoque lateri blandienti lasciviens gemmarum
benigna oculis gratiabatur serenitas. Quarum prima rosei coloris flammata
murice, rosam visibus praesentabat: in qua taurus suae frontis insignia
praeferens, sitire praelium videbatur. Alia, suae lucis privilegiata
temperie, bonitatis gratia sororum trahebat collegia, in qua aries frontis
honore superbiens, gregis postulabat dominium. Tertia vero, viriditatem
praeferens smaragdineam, refocillationis oculorum in se gerebat
antidotum, in qua, sub imaginario flumine, pisces suae naturae nando littoris
exercitium frequentabant. In contradicenti latere throni, siderum pulchritudo
jucundo scintillabat applausu. Horum lapidum primus, suae fulgurationis aureo
sole radians indefesse pulchritudinis gratiam efferebat, in qua, sicut
sculpturae tropica figura demonstrabat, quadam sui praerogativa fulgoris,
astris contendebat Astraea. Secundus, non superfluo splendore luxurians, nec
penuriosi splendoris mendicans scintillas, flamma moderata gaudebat: In quo
quoque sub aequo examine juxta artis pictoriae normam, libra ponderum spondebat
judicia. Tertius, vultus alternando vicarios, nunc serenitatis benevolentiam
spondebat, nunc obscuritatis nubes inducebat: in quo resultans facies
scorpionis, vultu risum, fletum caudae minabatur aculeo. Sub his autem
duodecim lapidum domiciliis, septena gemmarum pluralitas, motum circularem
perennans, miraculoso genere ludendi, choream exercebat plausibilem; nec ipsi
choreae sua deerat suavitas harmoniae, nunc semi tonis lasciviens, nunc
mediocri tonorum sonoritate juvenescens, nunc maturiori tuba melidioma
procedens, sua modulatione nostrarum aurium excitabat libidinem, et oculis
offerebat dormiendi praeludia. Sed cui audiendi parcitas auris promeretur
offensam, prodigalitas educit fastidium; nam ex abundanti copia
audiendi fastidita auris elanguet. Hi septem lapides, quamvis nullis
juncturarum ligaturis ipsi diademati tenerentur obnoxii, nunquam tamen sui
absentatione superiorum lapidum orphana faciebat collegia. Lapis autem
superior, adamas erat, qui caeteris motu avarior, prodigalior in desidia, in
amplioris sui circuli peragragratione, nimiam temporis moram trahebat. Qui
tanti frigoris gelicido segnescebat, ut ipsum ex Saturno sidere genitum
genialis naturae probaret conformitas. Secundus Achates erat, qui dum sui
cursus vicinia caeteris fiebat familiarior, quorumdam inimicitias
transformabat: in quo, dum gratiam etiam quorumdam, et puerilem benevolentiam
imperiali suae virtutis potentia reddebat adultam; quoniam propinqua
naturae cognatione, Joviali fidei esset familiaris, gratialis disputabat
effectus. Tertius astrites erat, in quo, caloris principatu castra metente,
quadam proprietatis continuitate, Martii sideris legebatur effectus: qui
minaci suae figurationis vultui terribilis, caeteris minabatur perniciem.
Quartus erat carbunculus, qui solis gerens imaginem, sub radiationis cereo
proscribens umbraculum, fratrum lampades soporabat eclipticas, nunc caeteros
regali suae majestatis auctoritate deviare praecipiens, nunc quietam
agitationi tribuens potestatem. Cum sapphiro vero hyacinthus ejus insistendo
vestigiis, ipsi velut assecla ancillando, praefati luminis nunquam
fraudabatur aspectu, brevique in superjecta distantia, ejus orbem
currunt pariter aut sequuntur, aut una sequens stella, alteri praeeundi
concedit obsequia. Horum duorum lapidum alter suae naturae congruentia,
Mercurialis stellae; reliquus vero Dionei sideris redolebat effectum. Lapis
ultimus margarita erat, quae rutilantis coronae margini insita, luce lucens
aliena, a carbunculo luminis mendicabat suffragia. Quae aliquando lumini vicina
praefato, proficiens, sive prolongata deficiens, in crescendo radios sui
luminis quasi carbunculum venerata, submittit, ut fraternis ignibus rursus
ornata, renovata sui splendoris ornamenta circumferens, nunc supplementis
solemninibus attriti orbis nutriens damna, nunc propriis orphanata
luminibus, jacturam conquerens propriae majestatis. Quae crystallino
inargentata fulgore, lunaris sideris resplendebat effectu. His omnibus
lapidum splendoribus praefati diadematis serenata nobilitas, in se firmamenti
repraesentabat effigiem. Vestis autem ex serica lana contexta, multifario
protecta colore, puellae pelli serviebat in usum, quam discolorando colorans
alteritas, multiplici colore faciem alterabat; quae primitus candore lilii
dealbata, intuitum offendebat. Secundo, velut penuria ducta, quasi laborans
in melius, ruboris sanguine purpurata splendebat. Tertio, ad cumulum
perfectionis, virore, quasi smaragdo, oculis applaudebat. Haec autem nimis
subtilizata, subterfugiens oculorum indaginem, ad tantam materiae tenuitatem
devenerat, ut ejus, aerisque eamdem crederes esse naturam, in qua, prout
oculis pictura imaginabatur, animalium celebrabatur concilium.
Illic aquila post
juvenem secundo senem induens, iterum in Adonidem revertebatur a Nestore.
Illic accipiter violentia et tyrannide a subditis redditus exposcebat. Illic
venatoris induens personam milvus, veneratione furtiva, larvam gerebat
accipitris. Illic falco in ardeam bellum excitabat civile, non tamen aequali
lance divisum; non enim pugnae debet appellatione censeri, ubi tu pulsas, ego
latito tantum. Illic struthio vita saeculari postposita, vitam solitariam,
quasi eremita factus, desertorum solitudines incolebat. Illic olor sui
funeris praeco, mellitae citharizationis
organo, vitae vaticinabatur apocham. Illic in pavone tantum pulchritudinis
compluit natura thesaurum, ut eam postea crederes mendicasse. Illic phoenix
in se mortuus, redivivus in alio, quodam naturae miraculo, se sua morte a
mortuis suscitabat. Illic ciconia prolem decimando, naturae persolvebat
tributum. Illic, passere in atomum pigmeae humilitatis relegato, grus ex
opposito in giganteae quantitatis evadebat excessum. Illic phasianus natalis
insulae perpessus angustias, principum futurus deliciae, nostros evolabat in
orbes. Illic gallus, tanquam vulgaris astrologus, suae vocis horologio,
horarum loquebatur discrimina. Illic gallus silvestris, domestici galli
deridens desidiam, peregre proficiscens, nemorales
peragrabat
provincias. Illic bubo profanus miseriae
psalmodias funere lamentationis percinebat. Illic noctua tantae deformitatis
sterquilinio sordescebat, ut in ejus formatione naturam fuisse crederes
somnolentam. Illic cornix ventura prognosticans, nugatorio concitabatur
garritu. Illic pica, dubio picturata colore, curam logices perennabat insomnem.
Illic monedula laudabili latrocinio recivas thesaurizans, innatae avaritiae
argumenta monstrabat. Illic columba dulci malo inebriata Diones Cypridis
laborabat in palaestra. Illic corvus zelotypiae abhorrens dedecus, suos fetus
non sua esse fatebatur pignora, usque dum, nigri argumento coloris, hoc quasi
secum disputando probabat. Illic perdix nunc aeriae potestatis insultus, nunc
venatorum sophismata, nunc
canum latratus
propheticos abhorrebat. Illic anas cum ansere sub eorum jure vivendi, hiemabat
in patria fluviali. Illic turtur suo viduata consorte, amorum epilogare
dedignans, bigamiae refutabat solatia. Illic psittacus, cum sui gutturis
incude, vocis monetam fabricabat humanae. Illic coturnicem figurae draconis
ignorantem fallaciam, imaginariae vocis decipiebant sophismata. Illic picus
propriae architectus domunculae, sui rostri dolabro clausulam fabricabat in
ilice. Illic curruca novercam exuens, materno pietatis ubere, alienam cuculi
prolem adoptabat in filium; quae tamen capitali praemiata stipendio,
privignum agnoscens, filium ignorabat. Illic hirundo, a sua
peregrinatione
reversa, sub trabe nidi lutabat hospitium. Illic
philomela suae deflorationis querelam reintegrans, armonica tympanizans
dulcedine, parvitatis dedecus excusabat. Illic alauda quasi nobilis
citharista, non studii artificio, sed naturae magisterio musicae perdocta
scientiam, citharam praesentabat in ore, quae tonos in tenues subtilizans
particulas, semi tonia in gumphos divisibiles dividebat. Illic vespertilio
avis hermaphroditica, cifri
locum inter
aviculas obtinebat. Haec animalia, quamvis illic allegorice viverent, ibi
tamen esse videbantur ad litteram. Sindon, virorem adulterato candore, quam
puella inconsutibiliter postea ipsa discrete texuerat, non plebea vilescens
materia, artificio subtili lasciviens, pallii
gerebat officium; quae multis intricata amplexibus, colorem imaginabatur
aquatilem, in qua, supra animalis aquatilis naturam, multifarias particulatam
in species, fabula commentabatur picturae.
Illic cetus rupibus contendens,
suae scopulo quantitatis, turriti corporis incursu, navium arietabat
oppidula. Illic canis marinus, cum latrabili sui nominis aequivocatione,
nullis indulgendo latratibus, sui generis lepores maris venabatur in
saltibus. Illic sturgio sui corporis nobilitatem individuali sui corporis
benedictione, mensis offerebat regalibus.
Illic halex piscis
generalissimus, ampla sui corporis communitate, pauperum solabatur jejunia.
Illic plays sui corporis dulcoratis saporibus, in quadragesimali austeritate,
carnis redimebat absentiam. Illic mulo dulcibus suae carnis
irritamentis, palata seducebat gustantium. Illic tritula sinus marinos
ingrediens, in aequore baptizata, salmonis nomine censebatur. Illic delphinus
suae apparitionis perennio, maris invectiones futuras praedicebat. Illic in
sirenum renibus piscis, homo legebatur in facie. His marinae regionis incolis
pallii portio concessa fuerat medialis; reliqua vero chlamidis portio, pisces
peregrinos habebat, qui diversis fluctibus evagantes, in dulcioris aquae
patria sedes posuerant. Illic lucius exactione tyrannica, non exigentia
meriti, subditos, corporis proprii incarcerebat ergastulo. Illic barbulus non
minoris sui corporis dignitate famosus, cum plebecula piscium familiarius
habitabat. Illic alosa tempus comitata vernalescum, veris deliciis sui
saporis delicias offerens, sui corporis adventu, gustus salutabat humanos.
Illic muraena multiplici fenestrata foramine, febrium introductiones
lectitabat prandentibus. Illic anguilla colubri naturam imaginans quadam
proprietatis similitudine, neptis credebatur esse ejusdem. Illic perca,
spermatis jaculis loricata, aquatilis lupi minus abhorrebat insultus.
Illic capito quod
inferioris corporis parvitate perdebat, strumoso recuperabat in capite. Hae
sculpturae, tropo picturae, eleganter in pallio figuratae, natare videbantur
pro miraculo. Tunica vero polymita opere picturata plumario, infra se corpus
claudebat virgineum. Quae multis stellata coloribus, in grossiorem materiam
conglobata,
in terrestris elementi speciem aspirabat. In hujus
vestis parte primaria, homo sensualitatis deponens segnitiem, ducta
ratiocinationis aurigatione, coeli penetrabat arcana. In qua parte, tunica
suarum partium passa dissidium, suarum injuriarum contumelias demonstrabat.
In reliquis tamen
locis, partes eleganti continuatione concordes, nullam divisionis in se
sustinebant discordiam. In quibus quaedam picturae incantatio, terrestria
animalia vivere faciebat. Illic elephas monstruosa corporis quantitate
progressus in aera, os sibi a natura conditum multiplici fenore duplicabat.
Illic camelus strumoso corpore deformis, quasi servus emptitius, hominum
usibus ministrabat. Illic cornua vicem cassidis usurpando, bubali frontem
videbantur armare. Illic taurus terram pedibus vexando, mugitibus intonando,
sui duelli fulmina praecinebat. Illic boves, taurorum recusantes militiam,
quasi rustici, servilibus negotiis inhiabant. Illic equus ferventi provectus
audacia, suo assessori commilitans, hastam frangebat cum milite. Illic asinus
clamoribus horridis aures fastidiens, quasi per antiphrasim organizans,
barbarismum faciebat in musica. Illic unicornis virginali soporatus in
gremio, ab hostibus somnum mortis incurrebat. Illic leo, rugitus carmina
auribus natorum immurmurans, in illis vitae suscitabat igniculum. Illic ursa,
per portas narium fetus enixa deformes, ipsos stylo linguae crebrius
delambendo monetans, meliorem ducebat in formam. Illic lupus, latitando,
furis usurpabat officium. Illic pardus, apertiori latrocinio
neronizans, pecudum vulgus non solum in vestibus, verum etiam in propria
praedabatur persona. Illic tigris pecualium civium rempublicam crebra
innocentis sanguinis effusione violabat. Illic onager, asini exuens
servitutem, naturae manumissus imperio, montium incolebat audaciam. Illic aper
dentis armatura fulmineus, mortem propriam canibus multiplici vendebat in
vulnere. Illic canis autem phantasticis vexando vulneribus, aera dentium
importunitate mordebat. Illic cervus et dama, pedum velocitate volatiles,
vitam praeeundo lucrantes, subsequentium canum morsus defraudabant iniquos.
Illic caper lana vestitus sophistica, nares fastidire quadriduano videbatur
odore. Illic aries tunica nobiliore trabeatus, uxorum pluralitate
gavisus, matrimonii defraudabat honorem.
Illic vulpecula idiotam bruti
exuens animalis, ad meliorem hominis anhelabat astutiam. Illic lepus
melancholico arreptus furore, non somno, sed timoris sopore perterritus,
canum somniabat adventum. Illic cuniculus pelle nostri frigoris iram
temperando, carne propria nostrae famis debellabat insultus. Illic castor, ne
ab hostibus totius corporis patiatur dicresim, corporis partes amputabat
extremas. Illic lynx, tanta luminis limpiditate vigebat, ut ejus respectu
lippire caetera animalia viderentur. Illic martes et sabelo, semi-plenam palliorum
pulchritudinem eorum postulantem subsidia, suarum
nobilitate pellium, ad plenum deducebant. Has animalium figuras, historialis
figurae repraesentatio, quasi jucunditatis convivia, oculis donabat
intuentium. Quid vero in caligis camisiaque, in superioribus vestibus
consepultis picturae industria somniabat, nulla certitudinis auctoritate
probavi; sed tantum, ut quaedam fragilis probabilitatis remedia docuerunt,
opinor in herbarum arborumque naturis, ibi picturae lusisse lasciviam. Illic
arbores, nunc tunicis vestiri purpureis, nunc foliis criniri virentibus, nunc
florum parturire redolentem videro infantiam, nunc fetum senescere potiorem.
Sed quoniam solius probabilitatis lubrico, non certitudinis fide hujus seriem
picturationis agnovi, hanc sub silenti pace sepultam praetereo Calcei
autem, ex allutea pelle traducentes materiam, ita familiariter pedum
sequebantur ideas, ut in ipsis pedibus nati, ipsisque mirabiliter viderentur
inscripti. In quibus vix a vera degenerantibus essentia, sub picturae ingenio
flores amoenabantur umbratiles. |
METRE I.
In
lacrimas risus, in luctus gaudia verto.
I change
laughter to tears, joy to sorrow,
applause to
lament, mirth to grief,
when I behold
the decrees of Nature in abeyance;
when society is
ruined and destroyed (shipwrecked) by the monster of sensual love (Venus)
when Venus,
fighting against Venus, makes men women;
when with
her magic art she unmans men.
It is not
pretense that travails with sorrow, o adulterer!
nor the tears
of
pretense, nor dissimulation; rather is it grief, and birth itself is given to
sorrow.
The Muse
requests, this very grief commands,
Nature implores
that, as, I weep, I give them a mournful song.
Alas!
Whither
has the loveliness of Nature, the beauty
of
character, the standard of chastity, the love of virtue departed?
Nature weeps,
character passes away,
chastity
is
wholly banished from its former high station, and become an orphan.
The sex of
active nature trembles shamefully
at the
way in which it declines into passive nature.
Man is made
woman, he blackens the honor of his sex,
the
craft of magic Venus makes him of double gender.
He is both
predicate and subject, he becomes likewise of two declensions,
he pushes the laws
of grammar too far.
He, though made
by Nature's skill,
barbarously
denies that he is a man. Art does not please him, but rather artifice;
even that
artificiality cannot be called metaphor;
rather it
sinks into viciousness.
He is too fond
of logic, with whom a simple conversion
causes the
rights of Nature to perish.
He strikes on an
anvil which emits no sparks.
The very hammer
deforms its own anvil.
The spirit of
the womb imprints no seal on matter,
but
rather the plowshare plows
along
a sterile beach.
Thus the iambic
measure goes badly with the dactylic foot of earthly love,
in
which always the long syllable does not permit a short.
Though all the
beauty of man humbles itself before the fairness of woman,
being always
inferior to her glory;
though the face
of the daughter of Tyndaris is brought into being
and the
comeliness of Adonis and Narcissus, conquered, adores her;
for all this she
is scorned, although she speaks as beauty itself,
though her
godlike grace affirms her to be a goddess,
though for her
the thunderbolt would fail in the hand of Jove,
and every sinew
of Apollo would pause and lie inactive,
though for her
the free man would become a slave, and Hippolytus,
to
enjoy her love, would sell his very chastity.
Why do so many
kisses lie untouched on maiden lips, and no one wish to gain a profit from
them? These once pressed on me would sweeten my lips with flavor, and,
honeyed, would offer a honeycomb to the mouth; the spirit would go out in
kisses, all given over to the mouth, and play on lips with itself.
So that until I
should in this way die, my course finished,
I, as another
self, would in these kisses enjoy a happy life to the utmost.
Not only does
the adulterous Phrygian pursue the daughter of Tyndaris,
but
Paris with Paris devises unspeakable and monstrous acts.
Not only does
Pyramus seek the kisses of Thisbe through the chink,
but no
small opening of Venus pleases him.
Not only does
the son of Peleus counterfeit the bearing of a
maiden,
that so to maidens
he may prove himself dear,
but he wickedly
gives away the gift of Nature for a gift,
in
selling for the love of money his sex.
Such deserve
anathema in the temple of Genius,
for they
deny the tithes of Genius and their own duties.
PROSE I.
Cum haec
elegiaca lamentabili ejulatione crebrius recenserem.
While I with
sorrowful lament was repeating these elegies over and over again, a woman
glided down from the inner palace of the impassable heavens, and appeared,
hastening her approach to me. Her hair, which shone not with borrowed light
but with its own, and which displayed the likeness of rays, not by semblance,
but by native clearness surpassing nature, showed on a starry body the head
of a virgin. Twin tresses flowing loosely, neither
forsook the parts above nor yet disdained to smile upon the ground with a
kiss. The line of a slender
necklace ,
crossing itself obliquely, divided the strife of her hair; nor was this ever
a blemish in her appearance, but rather commanded its beauty . And a
golden comb smoothed into the dance of due orderliness the gold of her hair
.5 and wondered to have found a countenance agreeing, for the gold of fancy
imposed upon the vision the false conclusion of harmonious color. But in
truth her forehead, wide and full and even, was of the milkwhite lily in
color, and seemed to vie with the lily. Her eyebrows, starry in golden
brightness, had neither grown unduly into a forest of hairs, nor fallen into
unmeet scantiness, but between both held a mean. The clear calm of the eyes,
which attracted with friendly light, offered the freshness of twin stars. Her
nose,
fragrant
with lovely odor, and neither out of measure low nor unduly prominent, had a
certain distinction. The nard of her breath gave the nose banquets of delicate
perfume. Her lips, gently rounded, invited the tyros of Venus to kisses. Her
teeth, by some harmony of color, had the appearance of ivory. The glowing
fire of her cheeks, kindled with the light of roses, with soft flame cheered
her face; and this in turn chastened the pleasing warmth with cool
whiteness-like rose-color on fine linen.Her smooth chin, fairer than
crystalline light, wore a silvery brightness. Her neck, while not unduly
long, was molded gracefully, and did not allow the nape to be close to the
shoulders. The apples of her breasts promised the ripeness of glorious youth.
Her arms, beautifully formed for the delight of the beholder, seemed to ask
for embraces. The finely drawn curve of her waist, which had the mark of due
moderation, brought her whole presence to the height of perfection. And faith
spoke other parts, which a more secret habitation held aside, to be even
better. For in her body lay unapparent a more beautiful form, of whose joys
the countenance offered a foretaste: yet, as this very form made known, the
key of Dione had never opened the lock of its chastity. And although the joy
of her loveliness was so great, yet she tried to blot out the smile of her
beauty with precious tears. For
a stealthy
dew, sprung from the welling of her eyes, proclaimed the flow of inwards
grief, and her very face, cast to earth with chaste modesty, told of some
injury done to the virgin herself. The sparkling crown of a regal diadem,
shining with dances of gems, brightened high on her head. No base alloy of
gold, derogate from high worth, and deceptive to the eye with false light,
supplied its substance but the pure nobility of gold itself. With marvelous
revolution and ceaseless turning, this diadem travelled from east to west,
and then by backward motion was continually restored to its rising. And its
incessant performing of this, and its constant journeying to its
starting-place, seemed almost a useless motion. Some of these gems at one
time offered to the sight miracles of fresh day in the new sun of their
light
; but at another time by eclipse of their brilliancy
seemed banished from the palace of the same diadem. Others, which were fixed,
maintained the vigil of their sparkling, and were constant watchers. Among
these a circle, shining in the likeness of the zodiacal curve, and glittering
with chains of precious stones, cut across the thickly starred space. And on
this a group of twelve gems seemed, from the advance of its numbers and from
its especial splendor, to demand supremacy over the others.
Furthermore, in
the front of the diadem three jewels, by the bold pride of their beams,
supplanted and out-' shone the other nine. The first stone condemned darkness
to exile by its
light, and cold by its fire. On
this, as the skillful deceptions of a picture manifested there blazed the
form of a lion. The second, which was yet not inferior to the first in light,
flashed in a more prominent position in this same part of the diadem, and
seemed to look down on the other stones almost with indignation. On this, in
a perfect picture of the reality, a crab with varying and conflicting motion
went backward as it went forward, retreated gas it progressed, and seemed to
advance behind its own self The third stone redeemed the scant brightness of
a stone set over against it by the abundant wealth of its own clear light. On
this, as a truthful picture asserted, the mythical children of Leda advanced
and welcomed each other with mutual embraces. In like manner, three stones,
whose power was of second degree, had set their thrones in an opposite part.
Of these the first, with little drops of moisture, gave the likeness of
tears, and saddened its look with counterfeit weeping. On this, as the fancy
of skilful engraving had drawn and set forth, the pitcher of the Idean youth
gurgled with flowing stream. The second stone kept all resting-places for --s
warmth ouf of its dominion, and with icy numbness claimed winter for its
guest. On this a picture gave, by an illusive likeness of goat's wool, the
hairy pelt of a goat. The third stone, which had the appearance of
crystalline light.
prophesied
with banner of cold the coming of winter. On this the old Haemonian with
diligent bending of the bow threatened wounds, yet never made good his
threats. Playing upon another beautiful side, three mild and fair gems
delighted the eyes. The first of these, aflame with the glow of rosy color,
gave to view a rose; and in it a bull showed the well-known marks of his
head, and was seen thirsting for battle. Another, of which the lustre was exceptional,
blessed the companies of its fellows with grace and kindliness. On this a ram
gloried in the nobility of its head, and demanded the leadership of the
flock. The third, which had a greenish hue, cherished within it an
emerald-like balm to freshen the sight. On this, within a fancied river, fish
swam according to their kind, and sported in great numbers along the shore.
On the opposite side, the shining beauty of a group of three stars sparkled
with glad delight. Of these stones the first, beaming with the' golden sun of
its own splendor, wore the grace of unwearying beauty. On this, as the
poetical fancy' of the cutting showed, a virgin, by her excelling fairness,
like an Astraca rivaled the stars. The second neither wantoned in excessive
splendor nor begged the sparks of a meagre glory, but rejoiced in a moderate
flame. And on this, below the steady tongue of a balance, in a truthful and
yet artistic representation, a pair of scales foretold the trial of weights.
The third, the faces of which turned and alternated, now promised a kindly
clearness, now gave itself up to the clouds of obscurity. On this the figure
of a scorpion stood out, and presaged with its face laughter, with the sting
of its tail tears.
Moreover, under
the stations of these twelve stones a sevenfold array of gems kept up with a
continual circling, a marvelous sort of play and pleasing dance. Nor did this
dance lack the sweetness of melodious sound. Now it frolicked in little
notes, now it quickened into tones rich and swelling, and now, with stronger
trump, advanced into the full burst of harmony, the depth of which stirred
delight in our ears, and brought the first joys of sleep to our eyes. For
since it is that moderate listening keeps away discontent, so excess brings
on weariness; and the drowsy hearing faded, tired with the full and excessive
melody. These seven stones, though not held subject to the diadem itself by
any bands of connection, yet never deserted their fellowship of the upper
stones. The highest was a diamond. This, more economical of movement than the
others, but more spendthrift of ease, delayed very long in the completion of
its wide orbit. With such frostiness and great cold did it slowly move that
its essential form gave proof that it had been born under the Saturnian star.
The second was an agate, which, from its path being close at hand, was more
easily seen than the others. Its effect was with some to change hate to love,
and with others by its commanding virtue and power to render imperfect
charity perfect; for its kindly operation asserted it to be, by close
relationship of nature, of a family with the star of Jove. The third was an
asterite, in which the dominion of heat had taken its station, and where was
gathered the energy of the star Mars and its peculiar quality preserved.
This, with threatening countenance of terrible splendor, warned destruction
to others. The fourth was a ruby, having the likeness of the sun. With its
streaming candle this banished the shades of night, and put to sleep the
eclipsed lamps of its fellows. Now in the regal authority of majesty it
ordered the others to make way, and now brought to the disturbance a quiet
power. Then with a sapphire came an amethyst, pressing on the former's
tracks, and tending it almost as a servant, yet never prejudiced by the
quality of the other's light. Apart from the sapphire a little space, it
either ran beside it round its orbit, or followed, or the one star lagged and
granted the other the concession of going first. Of these two stones, the first
by its harmonious quality gave the effect of the Mercurial star; the other,
the effect of the Dionean. The last stone was a pearl, which was set in the
rim of the flashing crown, and which shone with another's light, begging the
aid of lustre from the ruby. Within the presence of the latter's radiance it
either increased in the growth of its beam of light, or reached its full and
shrank, as if it worshiped the ruby; and it petitioned that it should be
re-adorned with the fires of its brother.
and
wear the beauties of that light renewed. Now it repaired the losses of its
wasted round by fixed and regular succor; now, shorn of its beams, it
lamented the loss of its proper majesty, for this was silvery with crystal
splendor, answering to the appearance of the lunar star. The bright nobility
of this diadem by all these glories revealed the likeness of the firmament.
A garment, woven
from silky wool and covered with many colors, was as the virgin's robe of
state. Its appearance perpetually changed with many a different color and
manifold hue. At first it startled the sight with the white radiance of the
lily Next, as if its simplicity had been thrown aside and it were striving
for something better, it glowed with rosy life. Then, reaching the height of
perfection, it gladdened the sight with the greenness of the emerald.
Moreover, spun exceedingly fine so as to escape the scrutiny of the eye it
was so deliacate of substance that you would think it and the air of the same
nature. On it, as a picture fancied to sight, was being held a parliament of
of the living creation. There theeagle, first assuming youth, then age, and
finally returning to the first, changed from Nestor to Adonis. There the
hawk, chief of the realm of the air, demanded tribute from its subjects with
i violent tyranny. The kite assumed the character of, hunter, and in its
stealthy preying seemed like the ghost of the hawk. The falcon stirred up
civil war against the heron, though this was not divided with equal balance,
for that should not be thought of by the name of war where you strike, but I
only am struck.. The ostrich, disregarding a worldly life for a lonely, dwelt
like a hermit in solitudes of desert places. The swan, herald of its own
death, foretold with its honey sweet lyre of music the stopping of its life.
There on the peacock Nature had rained so great a treasure store of beauty
that you would think she afterwards would have gone begging. The phoenix died
in its real self, but, by some miracle of nature, revived in another, and in
its death aroused itself from the dead. The bird of
concord
paid tribute to Nature by decimating its brood.
There lived sparrows, shrunk to, low, pygmean atoms; while the crane opposite
went to the excess of gigantic size. The pheasant, after it had endured the
confinement of its natal island, flew into our worlds, destined to become the
delight of princes. The cock, like a popular astrologer, told with its
voice's clock the divisions of the hours. But the wild cock derided its
domestic idleness, and roamed abroad, wandering through the woody regions.
The horned owl, prophet of misery, sang psalms of future deep sorrowing. The
night owl was so gross with the dregs of ugliness that you would think that
nature had dozed at its making. The crow predicted things to come in the
excitement of vain chatter. The dubiously colored magpie kept up a sleepless
attention to argument. The jackdaw treasured trifles of its commendable
thieving,2
showing the signs of inborn avarice. The dove drunk with the sweet Dionean
evil, labored at the sport of Cypris. The raven, hating the shame of rivalry,
did not confess for its brood its own offspring, until the sign of dark color
was disclosed, whereupon, as if disputing with itself it acknowledged the
fact. The partridge shunned now the attacks of the powers of the air, now the
traps of hunters, now the warning barks of dogs. The duck and the goose
wintered, according to the same law of living, in their native land of
streams. The turtle-dove, widowed of its mate, scorned to return to love, and
refused the consolation of marrying again. The parrot on the anvil of its
throat fashioned the coin of human speech. There the trick of a false voice
beguiled the quail, ignorant of the deceit of the serpent's figure. The
woodpecker, architect of its own small house, with its beak's pick made a
little retreat in an oak. The hedge-sparrow, putting aside the role of
stepmother, with the maternal breast of devotion adopted as its child the
alien offspring of the cuckoo; but the offspring, though the subject of so
great a boon, yet knew itself not as own son, but as stepchild. The swallow
returned from its wandering, and made with mud under a beam its nest and
home. The nightingale, renewing the complaint of its ravishment, and making
music of harmonious sweetness, gave excuse for the fall of its chastity. The
lark, like a highsouled musician, offered the lyre of its throat, not with
the artfulness of study but with the mastery of nature, as one most skilled
in the lore of melody; and refining its tones into finer, separated these
little notes into inseparable chains. The bat, bird of double sex, held the
rank of cipher among small birds. These living things, although as it were in
allegory moving there, seemed to exist actually.
Fine linen with
its white shaded into green, which the maiden, as she herself shortly
afterward said, had woven without a seam, and which was not of common
material, but rejoiced in a skilled workmanship, served for her mantle. Its
many intricate folds showed the color of water, and on it a graphic picture
told of the nature of the watery creation, as divided into numerous species.
There the whale- fought with cliffs, and rushed on and rammed the forts of
ships with the rock of its hugely towering body. The sea-dog, (the noisy sound
of the name of which is doubly confusing, since it never barks), hunted the
hares of its world in the glades of the sea. The sturgeon offered the
excellence
of its flesh to royal tables -- as a special
blessing. The herring, that most common fish, relieved the hunger of the poor
with its body which is shared by all. The plaice atoned by its delectable
savor for the absence of meat in the forty days rigor. The mullet, with the
sweet spices of its flesh, enticed the palates of those who tasted. The trout
was baptized on the open sea and entered into the salt gulfs, and was known
by the name of salmon. Dolphins by prophetic appearance foretold to ships the
rage of the sea to come. There was a fish with the lower members of a siren,
and with the face of a man. The luna, bereft of its own light, revenged,
seemingly in spite, its private injury on the shell-fish; but the latter, as
if laboring in corporeal new moon, atoned for the loss. To these dwellers in
the regions of the brine had been assigned the middle portion of the mantle.
Its remaining portion held migratory fish, which wandered in various streams,
and had their haunts in their own land of fresher water. There the pike, with
tyrannical compulsion and not from warranted necessity, imprisoned its
subjects in the dungeon of its belly. The barbel, from its small size not
renowned, lived with the common fish on more friendly terms. The shad
accompanied the vernal season, and offered with the joys of spring the
delights of its savor, greeting the tastes of men with its approach. The
small muraena, slit with many an opening, gathered the germs of fever for
persons dining. The eel, which copied the nature of the serpent, was thought
because of its like trait to be the serpent's descendant. The perch, armored
with javelins of spines, shunned the insults of the sea-wolf the less. The
cat-fish made up in its swollen head that which it lost in the slimness of
its lower body. These pictures, finely drawn on the mantle in the manner of
sculpture, seemed by miracle to swim.
A damask tunic,
also, pictured with embroidered work, concealed the maiden's body. This was
starred with many colors, and massed into a thicker material approaching the
appearance of the terrestrial element. In its principal part man laid aside
the idleness of sensuality, and by the direct guidance of reason penetrated
the secrets of the heavens. Here the tunic had undergone a rending of its
parts, and showed abuses and injuries. But elsewhere its parts were united in
unbroken elegance, and suffered
no discord nor
division. On these the magic of a picture gave life to the animals of the
earth. There the elephant, of prodigious size, came forward in the field, and
doubled the body given by nature by a manifold usury. The camel, misshapen in
the ruggedness of its rough frame, ministered to the wants of men like a
bought slave. There the forehead of the gazelle was seen to be armed with
horns in place of a helmet. The bull, pawing the ground with its feet, and
roaring with horrible bellowings, foretold the thunderbolts of its warfare.
Oxen, which refused the martial exercise of the bulls, stood gaping like
rustics, in servile employment. The horse was carried on by hot courage, and
fought in aid of its rider, breaking spear with soldier. The ass offended the
ears with horrid noises, like a singer of burlesque perpetrating barbarities
on music. The unicorn, lulled to sleep in a virgin's bosom, met in sleep the
dream of death by
enemies . The lion murmured
songs of its roar-
ing in
the ears of its offspring, and by a wonderful natural magic aroused in them
the spark of life. The she-bear gave birth through the openings of its
nostrils to an ill-formed progeny; but by licking and shaping them again and
again with its long, pointed tongue brought them to a better figure. The wolf
lurked in hiding, assuming the employment of the thief, and deserving of
eminence on the airy walk of the gallows. The panther roamed through the
woods in more open robbery, and preyed on a flock of sheep, not only for
their coats, but also for their very bodies. The tiger did violence to the
republic of grazing citizens with frequent shedding of innocent blood. The
wild ass threw aside the captivity of the domestic ass, and, emancipated by
Nature's command, inhabited bold mountains. There the wild boar, by its
murderous weapon of a tusk, sold its death to the dogs for many an injury.
The dog rent the winds with unsubstantial wounds, and bit the air with
impatient tooth. The stag and doe, light in fleetness of foot, gained life by
their running, and cheated the wicked jaws of pursuing dogs. The he-goat,
clothed in false wool, seemed to disgust the nostrils with a four days'
stench. The ram, robed in a nobler tunic, rejoiced in a plurality of wives,
and beguiled the honor of marriage. The little fox cast off the dulness of
the brute creation, and strove for the finer sagacity of man. The hare,
seized with melancholy dread, not in sleep, but in the stupor of fear,
dreamed, terrified, of the approach of dogs. The rabbit, which tempers the
wrath of our cold climate by its pelt, fought off the attacks of our hunger
with its own flesh. The ermine, scorning to be wedded to a more humble
garment, laughed or wept in a splendid marriage with lustrous color. The
beaver, lest it should suffer division of its very body by an enemy, cut off
its end parts. The lynx rejoiced in such clearness of eyesight that, compared
with it, the other animals seemed blear-eyed. The marten and the sable, by
the elegance of their fur, brought the half-completed beauty of the coverings
of the other animals, when it asked for supplements, to the full. This
representation of acting form presented these animal figures, as feasts of
pleasure, to the eyes of beholders.
Now what
imagination slumbered in the many pictures on the shoes and the undergarment,
and in the lower, concealed clothing, I did not establish with any certainty.
But yet, as the assistance of some frail probabilities suggested, I think
that there laughed there the delight of a picture of the natures of herbs and
trees. For there trees were now clothed with purple tunics, now fringed with
verdant foliage; now they gave birth to the sweet-scented infancy of flowers,
now
matured into a goodlier fruit. But inasmuch as I knew of this series of
pictures by hazardous thought and probability alone, and not by the faith of
certainty, I pass it by, buried in the peace of silence. But the shoes, which
had taken their material from soft leather, followed so closely the forms of
her feet that they seemed to have been born on them, or, so to speak,
marvelously inscribed on them. On these, which scarcely ever fell away from
their true quality there flourished, in the imagination of a picture,
delicate flowers.
|
Illic forma rosae, picta fideliter,
A vera facie devia paululum,
Aequabat proprio murice purpuram,
Telluremque suo sanguine tinxerat.
Concludens sociis floribus, adfuit
Flos illic redolens gratus Adonidis,
Argentoque suo nobile lilium,
Praedicabat agros, imaque vallium.
Illic ore thymus disparere disputans
Certabat, reliquis floribus invidens
Narcissi sociis flore, jocantia
Ridebant tacito murmure flumina.
Vultu florigero flos aquileius
Florum praenituit lucifer omnium,
Vernalisque loquens temporis oti
Stellabat violae flosculus arbuta,
Picturae facies plena favoribus:
Hic florum speciem vivere jusserat
Quae regalis erat chartula nominis,
Scribentisque tamen nescia pollicis.
Hae sunt veris opes, et sua pallia,
Telluris species, et sua sidera,
Quae pictura
suis artibus edidit,
Flores effigians arte sophistica.
His florum tunicis prata virentibus
Veris nobilitat gratia prodigi.
Haec byssum tribuunt, illaque purpuram;
Quae texit sapiens dextra favonii.
De curru, auriga et comitatu naturae
Haec vestium ornamenta quamvis plenis suae splendicitatis flammarent
ardoribus, earumdem tamen splendor sub puellaris splendoris sidere patiebatur
eclipsim. In lateritiis vero tabulis arundinei styli ministerio, virgo varias
rerum picturales sociabat imagines; pictura tamen subjacenti materiae
familiariter non cohaerens, velociter evanescendo moriens, nulla imaginum
post se relinquebat vestigia. Quas cum saepe suscitando puella crebro vivere
faciebat, tamen in scripturae proposito, imagines perseverare non
poterant. Virgo igitur ut praetaxavimus a coelestis regionis emergens
confinio, in mundi passibilis tugurium, curru vitreo ferebatur, qui Junonis
alitibus, nullius jugi ministerio disciplinatis, sed sibi spontanea voluntate
conjunctis, trahebatur; homo vero virginis capiti supereminens, cujus vultus
non terrenitatis, sed potius deitatis redolebat arcanum; impotentiam sexus
supplendo feminae, modesto directionis ordine, currus aurigabat incessum. Ad
cujus contemplandam pulchritudinem dignitatis, dum tanquam manipulos,
oculorum radios conlegarem visibiles, ipsi tantae majestatis non
audentes obviare decori, splendoris hebetati verberibus, nimis meticulosi ad
palpebrarum contubernia refugerunt. In praefatae autem virginis adventu,
quasi suas renovando naturas, omnia solemnizare crederes elementa. Firmamentum
quasi suis cereis virgineum iter illuminans, ut solito plenius radiarent,
suis imperavit sideribus. Unde et ipsa lux divina tantam eorum admirari
videbatur audaciam, quod in ejus conspectu quasi nimis insolenter auderent
apparere. Phoebus etiam vultum solito laetiorem in occursum virginis
ostendens, totas sui luminis effundebat divitias. Sororem etiam quam sui
splendoris depauperaverat ornamentis ei veste jucunditatis reddita
reginae venienti jubet occurrere. Aer vultus nubium exuens lacrymosos,
sereni vultus benevolentia, virgineis ardebat incessibus: qui primum
aquilonaris irae vexatus insania, nunc in Favonii favorabili gremio
conquiescebat. Aves, quasi naturae inspiratione, alarum ludo plausibili
joculantes, virgini venerationis faciem exhibebant. Juno, quae jampridem
joviales tactus fuerat dedignata, tanta fuit inebriata laetitia, ut crebro
oculum praeludio, maritum ad venereas incitaret illecebras. Mare, tumultuosis
prius fluctibus debacchatum, nunc puellaris adventus feriando solemnia,
tranquillitatis pacem spondebat perpetuam. Eolus namque tempestatis ventos ne
in conspectu virginis amplius civilia bella moverent in suis vinculavit
ergastulis. Pisces in aquarum superciliis enatantes, in quantum sensualitatis
patiebatur inertia, quadam festivitatis hilaritate, suae dominae ornabant
adventum. Thetis, etiam nuptias agens cum Nereo, Achillem alterum concipere
destinabat. Puellae vero aquarum pulchritudo non solum hominibus suam
furaretur rationem, verum etiam coelestes suae deitatis cogeret oblivisci, locis
fluvialibus emergentes, quasi tributariae reginae venienti, pigmentarii
nectaris praesentabant munuscula; quibus favorabiliter susceptis a virgine,
jugi complexuum innexione, crebraque repetitione osculi, virgo virginibus
suum intimabat amorem. Terra, jampridem hiemis latrocinio suis ornamentis
denudata, a veris prodigalitate, spirantem florum tunicam usurpavit, ne
vestibus pannosis ingloria, adolescentulae aspectui indecenter compareret.
Ver etiam quasi artifex peritus in arte textoria, ut virginis applauderet
incessibus, vestimenta texebat arboribus, quae demissione comarum, sub quadam
adorationis specie, quasi flectendo genua, virgunculae supplicabant. E quibus
egressae virgines, suae pulchritudinis die materialis diei locupletantes
divitias, ex antonomasticis herbarum confecta speciebus, in cedrinis vasculis
ferebant aromata, quae tanquam suos redditus puellulae persolvendo, ejus
favorem suis emebant muneribus. Napae, floribus saturantes regium
currum, quandoque roseis floribus sanguinabant; aliquando florum foliis
liliabant albentibus. Flora, camisiam byssinam quam marito texuerat, ut ejus
mereretur amplexus, prodigaliter virgini praesentavit. Proserpina, toro
mariti fastidito tartarei, ad superna repatrians, suae imperatricis noluit
defraudari praesentia. Terrestria etiam animalia, nescio qua docente natura,
jocis indulgendo lascivius, virginalem didicere praesentiam. Sic rerum
universitas ad virginis fluens obsequium, miro certamine laborabat sibi
virginis gratiam comparare.
|
METRE II.
Illic forma
rosae.
There the form
of the rose, faithfully painted,
and erring very
little from true appearance,
matched the
color of purple with its own blush,
and had
tinged the ground with its blood.
There, playing
with its companion
blossoms,
was the
lovely, fragrant flower of Adonis.
The tall lily's
silver proclaimed
the
fields and the valley-depths.
The thyme,
contentious with unequal lip,
and jealous of
the other blooms, vied with its
companion
flower, narcissus,
and the
merry rivers laughed with quiet murmurs.
The light of all
shone the columbine,
of
luxuriant aspect.
The tiny bloom
of the violet,
speaking of the
ease of the spring-tide, starred the arbute trees,
its face
full of the beauty of art.
Here she had
ordered a variety of flower to live,
Which was a
writing-surface of royal name,
though yet
ignorant of the thumb of the writer.
These are the
riches of the spring and its mantles,
the beauty of
the earth and its stars,
which the art of
the pictures showed,
representing the
blossoms with deceiving skill.
With these
blooming garments of flowers
does the
graciousness of the spendthrift spring ennoble the meadows,
some showing
pure white,
others purple,
being
woven by the skilful right hand of Favonius.
PROSE II.
Haec
vestium ornamenta quamvis plenis suae splendidilatis flammarent ardoribus.
Although these
decorations of the garments flamed with the glow of their own full splendor,
yet their lustre suffered eclipse by the star of the virgin's beauty. The virgin,
furthermore, on tiles, with the aid of a reed pen, called up and pictured
various images of things. Still the pictures would not keep closely but
quickly vanish d to the material beneath them, and died away, leaving no
traces. Although she often quickened them and caused them to live, yet they
could not endure in the plan of her composition. Now the virgin, as before
said, came forth from the bounds of the celestial region, and was borne in
her shining chariot toward the lowly dwelling of the suffering world. She was
drawn by the birds of Juno herself, which were not disciplined in the service
of the yoke, but were united by their own willingness. And a man who towered
above the head of the virgin and the chariot, and whose countenance breathed
not the commonness of earth, but rather the mystery of godship, aided the
weakness of the womanly nature, and guided the approach of the chariot in a
well-regulated course. While I was collecting my rays of sight-the maniples,
as it were, of my eyes-to contemplate the height of this beauty, they, not
daring to meet such grace and majesty, and weakened by the blows of splendor,
fled, very fearful, to the tents of the eyelids. At the virgin's coming you
would have thought that all the elements were keeping solemn festival,
renewing, so to speak, their own natures. The firmament ordered its stars to
shine more brightly than their wont, and lit the virgin's path, as it were,
with its candles. And because of this the light of day itself was seen to
wonder at their great boldness, since it saw them appear almost insolently in
its presence. Phoebus, too, assuming a countenance gladder than usual,
disclosed and poured out on the approach of the virgin all the riches of his
light. To his sister, also, whom he had deprived of the ornaments of his
splendor, he returned the garment of delight, and ordered her to meet the
coming queen. The air put away the tearful visage of clouds, and with the
favor of a clear face smiled upon the maiden's approach. Tossed at first in
the madness of the north wind's anger, now it rested pleasantly in the lap of
Favonius. Birds, through some natural inspiration, sported with delightful
play of wings, and gave the virgin show of veneration. Juno, who but a
little.
while
before had scorned the embraces of Jove, was so carried away with joy that,
with many a laughingly so glance of her eyes, she allured her husband to the,
delights of love. The sea, until then tom in tumultuous floods, now observed
the coming of the virgin with solemn ceremony, and promised the perpetual
peace of rest; for AEolus, that his winds and tempests in her presence should
no
longer
raise civil wars, bound them in his cells. Fish
swam out into the upper waters, in so far as the inactivity of their sensual
existence permitted, and with joy and delight knew in advance the coming of
their mistress. Thetis, celebrating her marriage with Nereus, purposed to
conceive another Achilles. And maidens, whose beauty not only stole away the
reason of man, but also made the celestials forget their godship, came forth
from the places of streams, and, like bearers of tribute, presented little
gifts of aromatic nectar to the coming queen. When the virgin had graciously
received these, she showed her love for the maidens by the encircling yoke of
embraces,
and by many a repeated kiss. The earth, lately stripped of its adornments by
the thieving winter, through the generosity of spring donned a purple tunic
of flowers, that it might ot, inglorious in ragged
vestments,
appear to the young virgin unbecomingly. And the spring, like an artisan
skilled in weaving, in order the more happily to welcome her approach, wove
garments for the trees.
and with a
sort of bowed These lowered their leaves, veneration as if they were bending
their knees, offered her their prayers. Out of them came maidens who enriched
the treasures of the actual day by the day of their beauty, and bore in cedar
vessels spices prepared from the kinds of herbs that they represent; and, as
if paying their tribute to the young virgin, bought her favor with their
gifts. Nymphs of the dell filled their laps with flowers, and now reddened
the royal chariot with blushing blossoms, now made it lily-like with white
flower -leaves. Flora generously presented the virgin with an undergarment of
fine linen, which she had worked for her husband, that she might merit his
embraces. Proserpine, loathing the couch of her Tartarean spouse, and
returning to her native upper world, was unwilling to be denied the presence
of her mistress. And the animals of the earth, taught by some natural
instinct, on learning of the virgin's approach sported with glad gaiety. So
was the sum of all things eager in attention to her, and with wonderful
rivalry strove to gain her favor.
|
Floriger horrentem Zephyrus laxaverat annum,
Exstinguens Boreae praelia pace sui.
Grandine perfusus florum, pluit ille ligustrum,
Et pratis horum jussit inesse nives.
Ver, quasi fullo novus, reparando pallia pratis
Horum succendit muricis igne togas.
Reddidit arboribus crines quos bruma totondit;
Vestitum reparans, quem tulit ipsa prius.
Tempus erat quo larga suas expandit in agris,
Applausu Dryadum, gratia veris opes.
Quo dum major inest virtus infantia florum,
Altius emergens, matre recedit humo.
Quo violae speculum terrae cunabula lingens,
Aeris afflatus postulat ore novo.
Tempus erat quo terra caput stellata rosarum,
Contendit coelo sidere plena suo.
Quo vexilla gerens aetatis amygdalus ortum
Praedicat, et veris gaudia flore vocat.
Quo vitis gemmata sinus, amplexa maritos
Ulmi, de partu cogitat ipsa suo.
Proscribit brumae solaris cereus umbram
Cogens exsilium frigora cuncta pati
Altis cum bruma latuit phantastica silvis,
Quam silvae foliis fecerat umbra recens.
Jam flori parvo Juno dedit ubera roris,
Quo primum partus lactet alumna suos.
Tempus erat Phoebi quo mortua gramina virtus
Suscitat, et tumulis surgere cuncta jubet.
Quo mundum facies vernalis laeta serenat,
Et lacrymas hiemis tergit ab ore suo.
A�ris ut fidei se flos committere possit,
Nec florem primum frigoris urat hiems.
Quo mundum Phoebus hiemis torpore gementem
Visitat, et laeta luce salutat eum.
Proxima quo senium deponit temporis aetas,
Et mundus senior incipit esse puer.
Quo Phoebus noctem propriis depauperat horis,
Pigmaeusque dies incipit esse gigas.
Quo parat hospitium Phoebo, solvitque tributum
Grex ovium, gaudens hospite sole pecus
Quo Philomela sui celebrat solemnia veris,
Odam melliti carminis ore canens:
In cujus festo sua gutturis organa pulsat,
Ut proprio proprium praedicet ore deum.
Quo dulci sonitu citharam mentitur alauda,
Cum volat ad superos, colloquiturque Jovi.
Splendor lascivas argenteus edidit aves,
In fluviisque diem jusserat esse suum.
Discursus varii fontis garrire videres,
Prologus in somnum murmur euntis erat.
Splendorisque sui facie fons ille rogabat,
Ut sua defessus pocula sumat homo.
Natura Alano loquitur.
Hac igitur amoenantis temporis juventute, nullis rerum exhilarata
favoribus, priorem virgo non potuit temperare tristitiam, sed currum in terra
humilians, propriis humum venustando vestigiis, ad me pudico pervenit
incessu. Quam postquam mihi quadam loci proximitate perspexi, in faciem
decidens, mentem, stupore vulneratus, exui, totusque in exstasis alienatione
sepultus, nec vivus, nec mortuus inter utrumque laborabam. Quem virgo amicabiliter
erigens, pedes ebrios sustentando, manuum confortabat solatio, meque suis
innectendo complexibus, meaque ora pudicis osculis dulcorando, mellifluo
sermonis medicamine a stuporis morbo curavit infirmum. Quae postquam mihi me
redditum intellexit, in mentali intellectu materialis vocis mihi depinxit
imaginem, cum quasi archetypa verba idealiter percontexta, vocaliter produxit
in actum. Heu! inquit, quae ignorantiae caecitas, quae alienatio mentis, quae
debilitas sensuum, quae infirmatio rationis, tuo intellectui nubem
apposuit, animum exsulare coegit, sensus hebetavit potentiam, mentem compulit
aegrotare, ut non solum tuae nutricis familiari cognitione tua intelligentia
defraudetur, verum etiam tanquam monstruosae imaginis novitate percussa, in
meae apparitionis ortu, tua discretio patiatur occasum? Cur a tua memoria mei
facis peregrinari notitiam, in quo mea munera me loquuntur, quae te tot
beneficiorum praelargis beavi muneribus? quae a tua ineunte aetate, Dei
auctoris vicaria, rata dispensatione, legitimum tuae vitae ordinavi
curriculum? quae olim tui corporis materiam adulterina primordialis materiae
essentia fluctuantem, in verum esse produxi? cujus vultum miserata deformem,
quasi ad me crebrius
declamantem ,
humanae speciei signaculo sigillavi, eamque honestis figurarum orphanam
ornamentis, melioribus formatis vestibus honestavi? in qua ad corporis
clientelam diversas membrorum ordinans officinas, in eadem, sensus quasi
corporeae civitatis excubias vigilare praecepi, ut quasi exterorum hostium praevisores,
corpus ab exteriori importunitate defenderent, ut sic totius corporis materia
nobilioribus naturae purpuramentis ornata, ad nuptias gradiens, marito
Spiritui gratius jungeretur; ne maritus suae conjugis deformitatem
fastidiens, ejus refutaret conjugium? Tuum etiam spiritum vitalibus
insignivi potentiis, ne corpore pauperior, ejus successibus invideret. Cui
ingenialis virtutis destinavi potentiam, quae rerum venatrix subtilium, in
notitiae indagine easdem intellectas concluderet. Cur etiam rationis impressi
signaculum, quae suae discretionis ventilabro, falsitatis inania a seriis
veritatis discernat.
Per me etiam tibi memorialis ancillatur potentia,
quae in suae recordationis armario, nobilem censum scientiae thesaurizat. His
ergo utrumque beavi muneribus, ut neuter vel suam gemeret pauperiem, vel de
alterius affluentia quereretur. Sicut ergo praefatae nuptiae meo sunt
celebratae consensu, sic pro meo arbitrio, eadem cessabit copula maritalis.
Nec in te solo
particulariter, verum etiam in unoquoque universitatis, meae potentiae
largitas elucescit.
Ego sum illa, quae ad exemplarem mundanae machinae
similitudinem, hominis exemplavi naturam; ut in eo velut in speculo, ipsius
mundi scripta natura appareat.
Sicut enim quatuor elementorum concors discordia, unica
pluralitas, consonantia dissonans, consensus dissentiens, mundialis regiae
structuras conciliat, sic quatuor complexionum compar disparitas, inaequalis
aequalitas, deformis conformitas, divisa identitas, aedificium corporis
humani compaginat. Et quae qualitates inter elementa mediatrices conveniunt,
hae eaedem inter quatuor humores pacis sanciunt firmitatem. Et sicut contra
ratam firmamenti volutionem, motu contradictorio exercitus militat
planetarum, sic in homine sensualitatis rationisque continua reperitur
hostilitas. Rationis enim motus ab ortu coelestium oriens, per occasum
transiens terrenorum, coelestia considerando regyrat. Econtrario vero
sensualitatis motus planetici erratici, contra rationis firmamentum, in
terrestrium occidentem aliquando labuntur.
Haec mentem humanam in
vitiorum occasum deducit, ut occidat, illa in orientem virtutum ut oriatur
invitat. Haec hominem in bestiam degenerando transmutat, ista hominem in deum
potentialiter transfigurat. Haec concupiscentiae nocte mentis lumen eliminat;
illa contemplationis lumine mentis noctem illuminat. Haec hominem debacchari
facit cum brutis; ista eumdem disputare facit
cum
angelis. Haec a patria cogit hominem exsulare;
ista in exsilio docet hominem invenire patriam. Nec in hac re hominis natura
potest meae dispensationis ordinem accusare: de rationis enim consilio, tale
contradictionis duellum inter hos pugiles ordinavi, ut, si in hac
disputatione, ad redargutionem ratio possit sensualitatem inclinare,
antecedens victoria praemio consequente non careat. Praemia etenim victoriis
comparata, caeteris muneribus pulchrius elucescunt; munera etiam empta
laboribus,
jucundius omnibus elucescunt gratuitis. Majoris
enim laudis meretur praeconia, qui laborando munus recipit, quam qui recipit
otiando: labor namque antecedens, quamdam consequenti praemio infundens
dulcedinem, majori favore praemiat laborantem. In his ergo, amplioribusque
naturae muneribus, mundus in homine suas invenit qualitates Dei providentia
cuncta gubernat. Attendite qualiter in hoc mundo velut in nobili civitate,
quaedam reipublicae majestas moderamine rato sancitur. In coelo enim velut in
arce civitatis humanae, imperialiter residet imperator aeternus, a quo
aeternaliter exiit edictum, ut singularum rerum notitiae in suae providentiae
libro scribantur. In aere vero, velut in urbis medio, coelestis angelorum
exercitus ministrans
administratione vicaria,
suam adhibet homini diligentem custodiam; homo vero velut alienigena habitans
in mundi suburbio, angelicae militiae non denegat obedientiam exhibere. In
hac ergo republica Deus est imperans; angelus operans, homo obtemperans. Deus
operando hominem creat, angelus operando procreat; homo obtemperando se
recreat. Deus
rem auctoritate disponit; angelus actione componit; homo se operantis voluntati
supponit. Deus imperat auctoritatis magisterio; angelus operatur actionis
ministerio; homo obtemperat regenerationis mysterio. Jam nimis nostrae
ratiocinationis series evagatur, quae ad ineffabile deitatis arcanum,
tractatum audet attollere, ad cujus rei intelligentiam, nostrae mentis
languescunt suspiria. Hujus ergo ordinatissimae reipublicae in homine
resultat simulacrum. In arce enim capitis, imperatrix sapientia conquiescit,
cui tanquam deae, caeterae potentiae velut semi deae obsequuntur. Ingenialis
namque potentia, potestasque logistica, virtus etiam praeteritorum
recordativa, diversis capitis thalamis habitantes, ejus fervescunt obsequio.
In corde vero, velut in medio civitatis humanae, magnanimitas suam collocavit
mansionem, quae sub prudentiae principatu, suam professa militiam, prout
ejusdem imperium deliberat, operatur. Renes autem tanquam suburbia
cupidinariis voluptatibus partem corporis largiuntur extremam, quae
magnanimitatis imperio obviare non audentes, ejus obtemperant voluntati. In
hac ergo republica, sapientia imperantis suscipit vicem; magnanimitas
operantis sollicitudinem: voluptas obtemperantis usurpat imaginem.
In aliis etiam
corporis humani partibus, mundi figuratur effigies. Sicut enim in mundo,
solaris caloris beneficium rebus medicatur languentibus, sic in homine, calor
a cordis fundamento procedens, humani corporis partes vivificando exhilarat.
Sicut etiam luna in machina mundiali, multorum humorum mater existit,
sic hepar in hominem, membris humorem impertitur conformem. Et sicut luna
solis lumine defraudata languescit; sic virtus hepatis solatio cordis
vivificante viduata, torpescit. Et sicut aer, solis absentatione, obscuritate
vestitur; sic sine cordis beneficio, vitalis potentia spirat inaniter.
Praeter haec vide qualiter mundus variis temporum protheatur successibus.
Nunc veris lascivit infantia; nunc aestatis juventute progreditur; nunc
virilitate maturescit autumni; nunc hiemis senectute canescit. Compar
vicissitudo temporis, eademque varietas hominis immutat aetatem. Cum enim
humanae aetatis aurora consurgit, ver homini oritur matutinum;
cumque
vitae curriculum metas aetatis perficit longiores,
homo juventutis meridiatur aestate. Sed, cum vita prolixior quasi nonam
aetatis horam complevit, homo in autumnum virilitatis evadit; aetateque in
occidens inclinata, jam vitae vesperam senio nuntiante, hiemale gelicidum
senectutis, hominem cogit suis albicare pruinis. In his omnibus,
ineffabiliter meae potentiae resultat effectus, sed tamen plerisque meae
potestatis faciem palliare decrevi figuris, defendens a vilitate secretum, ne
si ejus de me familiarem impertirem scientiam, quae apud eos primitus ignota,
pretiosa vigebant, postmodum jam nota vilescerent.
Ut enim vulgare testatur
proverbium: "Familiaris rei communicatio, contemptus mater
existit." Aristotelicaeque auctoritatis tuba proclamat, quod: "Ille
majestatem minuit secretorum, qui indignis secreta divulgat". Sed ne in
hac meae potestatis praerogativa, Deo videar quasi arrogans derogare, certissime
summi magistri me humilem profiteor esse discipulam. Ego enim operans,
operantis Dei non valeo expresse inhaerere vestigiis, sed a longe, quasi
suspirans, operantem respicio. Ejus operatio simplex, mea multiplex; ejus
opus sufficiens, meum deficiens; ejus opus mirabile, meum opus mutabile. Ille
innascibilis, ego nata;
ille faciens,
ego facta; ille mei opifex operis, ego opus opificis; ille operatur ex
nihilo, ego mendico opus ex aliquo; ille suo operatur nomine, ego operor
illius sub nomine; ille, rem solo nutu jubet existere, mea vero
operatio nota est operationis divinae. Et ut, respectu potentiae divinae,
meam potentiam impotentem esse cognoscas, meum effectum scias esse defectum,
meum vigorem, vilitatem esse perpendas. Auctoritatem consule theologicae
facultatis, cujus fidelitati potius quam mearum rationum firmitati, dare
debes assensum. Juxta enim ipsius fidele testimonium, homo mea actione
nascitur, Dei auctoritate renascitur.
Per me, a non esse vocatur
ad esse; per ipsum, ad melius esse perducitur. Per me enim homo procreatur ad
mortem, per ipsum
recreatur ad vitam. Sed ab
hoc secundae nativitatis mysterio, meae professionis ministerium ablegatur;
nec talis nativitas tali indiget obstetrice; sed potius, ego natura hujus
nativitatis ignoro naturam, et ad haec intelligenda mei intellectus habet
acumen, meae rationis confunditur lumen: intelligentia vero intellecta
mutatur, insensibilibus sensus confunditur. Et cum in his omnibus naturalis
ratio langueat, sola fidei firmitate, tantae rei veneramur arcanum. Nec
mirum, si in his theologia suam mihi familiaritatem non exhibet, quoniam in
plerisque non adversa sed diversa sentimus. Ego ratione fidem, illa fide
comparat rationem; ego scio, ut credam, illa credit ut sciat; ego consentio
sciens, illa sentit consentiens; ego vix visibilia video, illa
incomprehensibilia comprehendit in speculo; ego vix minima metior
intellectu, illa immensa ratione metitur; ego quasi bestialiter in terra
deambulo, illa vero coeli militat in secreto.
Et cum de praedictis tractare
non sit mei officii, tamen ad haec sermonem evagari permisi, ut respectu
superlativae Dei potentiae, meam potentiam diminutam esse non dubites. Sed
quamvis
meus
effectus divinae potentiae comparatus deficiat, tamen humanae potentiae
coaequatus praepollet. Et sic in quodam triclinio comparationis, tres
potestatis gradus possumus invenire, ut, Dei potentia superlativa, naturae
comparativa, hominis, positiva dicatur. Haec omnia sine omni scrutinio
quaestionis, de me tibi familiarem largiuntur notitiam. Et, ut
familiarius loquar, ego sum natura, quae meae dignationis munere, te meae
praesentiae compotem feci, meoque sum dignata beare consortio.
Quomodo Alanus loquatur naturae.
Cum per haec verba, mihi natura suam faciem develaret, suaque admonitione
quasi clave praeambula, cognitionis suae mihi januam reseraret, a meae mentis
confinio stuporis evaporat nubecula, et per hanc admonitionem velut quodam
potionis remedio, omnes phantasiae reliquias quasi nauseans, stomachus mentis
evomuit. A meae mentis igitur peregrinatione ad me reversus, ex integro, ad
naturae devolutus vestigia, salutationis vice, pedes osculorum multiplici
impressione signavi. Tum� me explicans
erigendo, cum reverenti capitis humiliatione velut majestati divinae, ei voce
viva salutis obtuli libamentum. Consequenter vero ad excusationis auxilium
confugiens, precibus humilitatis melle conditis, ejus benevolentiam exorabam
(ne vel meae tenuitatis assignaretur errori, vel indignationis supercilio
deputaret, vel ingratitudinis venenis adscriberet, quod ejus adventui nullam
hilaritatis festivitatem persolveram, sed potius ejus apparentia velut
monstruosi phantasmatis anomala apparitione percussus, adulterina exstasis
morte fueram soporatus),� dicens non
esse mirandum, si in tantae dignitatis praesentia, meae umbra mortalitatis
expalluit, si in tantae majestatis meridie, meae discretionis radiolus in
vesperem exorbitationis evanuit; si in tantae felicitatis apparentia, mea
parvitas erubuit, cum humanae fragilitatis ignorantiae tenebrosa caligo,
admirationis impotens hebetudo, frequensque stuporis concussio, quodam
germanitatis foedere socientur, ut ex horum sociabili contubernio, humanae
naturae fragilitas sit quasi discipulus a disciplinante convictus suorum
mores informante, qui in novorum primitiis, in magnorum stipendiis, etiam
ignorantia tenebrari, et stupore percuti, et admiratione saepe solet
vulnerari. Dum haec excusatione via reginae aditum mihi pararet
favorabilem,� ejusque gratiam
favorabilius mereretur, insuper majora audiendi mihi compararet fiduciam,
cujusdam meae dubitationis ambiguum, quod nimiae inquietationis impulsu meae
mentis conturbabat hospitium, ejus exponens examini, in haec verba
quaestionis exivi:
|
METRE III.
Floriger
horrentem Zephyrus laxaverat annum.
Flower-bearing Zephyrus
had softened the rugged year, and quelled the wars of Boreas with its peace,
and bathed in a hail of flowers, rained privet-bloom, and ordered the
blossoming snows to be in the meadows. The spring, like a lively fuller,
refreshed the garments of the
fields , and
with the fire of its purple kindled the dresses of the flowers. It gave back
foliage to the trees which the winter had shorn, thus restoring that vesture
which the other had formerly taken away. It was the season in which, to the
applause of Dryads, the abundant favor of the spring spreads out its
treasures in its fields; in which, while the hardier strength is present, the
infancy of flowers rises higher, and draws away from its mother earth; in
which the mirror of the
violet clings
to its earthy cradle, and, with fresh countenance, asks for the breath of the
air. It was the season in which the earth, her head starred with roses, with
full constellation rivals the sky ; in which the almond-tree flies its
banners and proclaims the beginning of summer, and with its bloom calls out
the joys of spring; in which the budded vine embraces its elm's wedded bosom,
and thinks on its giving birth. The candle of the sun
banished
winter's shade, forcing all cold to suffer exile.
Still there lurked withdrawn in many woods an illusory winter, which the
newborn shadiness of the forest had made with leaves. Now to her flower-child
Juno gave the breasts of dew with which this nourisher first suckles her
offspring. It was the season in which the strength of Phoebus awakens the
dead grasses, commanding all to rise from their burial-mounds; in which the
joyful aspect of spring makes calm the world, and wipes away the tears of
winter from its face, so that a flower may commit itself to the good faith of
the air, and wintry cold blast not the first blossom ; in which Phoebus
visits the earth, groaning with the sluggishness of winter, and greets it
with joyful light; in which the latest period of time puts away age, and the
old world begins to be a boy; in which Phoebus spoils night of its proper
hours, and the pygmy day commences to become a giant; in which the Phrixean
herd rejoices in its friend the sun, pays its tribute, and makes ready a
welcome for Phoebus ; in which the nightingale, singing a song with a tongue
of honeyed music, celebrates the festival of its own spring-time, in jubilee
for which it so strikes the lyre of its throat that with its own mouth it
proclaims a very god; in which the lark with sweet sound counterfeits the
cithara flies to the gods above, and talks with Jove. A silver splendor
clothed the wanton streams, and had ordered its daylight to be on the rivers.
One could see the garrulous flow of a changing fountain, the murmur of the
running of which was a prologue to sleep. By the glory of its appearance the
fountain itself asked that tired man take draughts of it.
PROSE III.
Hac
igitur amoenantis temporis juventute.
But the virgin
was not gladdened by the acclamations of any of these things in the freshness
of this pleasant season, and could not moderate her former grief. Lowering
the chariot to the ground, she came toward me with modest approach,
beautifying the earth with her footsteps. After I had looked on her a time,
not far distant from me, I fell on my face, prostrated by stupor of mind and
all buried in the delirium of ecstasy, and the powers of my senses
imprisoned; and, neither in life nor in death, I struggled between the two.
She, kindly raising me, strengthened my dizzy steps with the comfort of her
supporting hands, and, encircling me in her embrace and sweetening my lips
with modest kisses, made me well, who was weak and sick with stupor, by the
honey-flowing balm of her speech. When she saw that I had returned to myself,
she depicted for my mental perception the image of a real voice, and by this
brought into actual being words which had been, so-to speak, archetypes
ideally preconceived.
'Alas!' said
she, 'what blindness of ignorance, what delirium of mind, what failing of the
senses, what infirmity of the reason has placed a cloud on thine
understanding, has forced thy spirit into exile, has dulled the power of thy
feeling, has made thy mind to sicken, so that not only thine intellect is
cheated out of its quick recognition of thy Nourisher, but that also thy
power of discerning as it were smitten by a strange and monstrous sight,
suffers a collapse at my very appearance? Why has recognition of my face
strayed from thy memory? Thou, in whom my gifts bespeak me, who have blessed
thee with such abundant favor and kindness; who, from thine early age, as
viceregent of God the Creator, have ordered by sure management thy life's
proper course; who in time past brought the fluctuating material of thy body
out from the impure essence of primordial matter into true being; who pitied
thy misshapen countenance, which, so to speak, cried often to me, and marked
it with the stamp of human appearance, and ennobled it, destitute before of
beauty and grace of lineament, with the more excellent vesture of features.
And here, arranging the different offices of the members for the protection
of the body, I ordered the senses, as guards of the corporeal realm, to keep
watch, that like spies on foreign enemies they might defend the body from
external assault. So would the material part of the whole body, being adorned
with the higher glories of nature, be united the more agreeably when it came
to marriage with its spouse the spirit; and so would not the spouse, in
disgust at the baseness of its mate, oppose the marriage. Thy spirit, also, I
have stamped with vital, powers, that it might not, poorer than the body,
envy its successes. And in it I have established a power of native strength,
which is a hunter of subtle matters in the pursuit of knowledge, and
establishes them, rendered intelligible, in the understanding. On it, also,
.1
have
impressed the seal of reason, to set aside by the winnowing fan of its
discrimination the emptiness of falsehood from the serious matters of truth.
Through me, also, the power of memory serves thee, hoarding in the treasure-chest
of its recollection the glorious wealth of knowledge. With these gifts, then,
I have blessed both, that
neither might groan over its own
poverty, or complain at the other's affluence.
And just as this
marriage is brought to pass by my consent, so is the same marital bon d
dissolved according to my decision. Not in thee particularly, but also in all
things universally, shines out the abundance of my power. I am she who have
fashioned the form and eminence 'of man into the likeness of the original mundane
mechanism, that in him, as in a mirror of the world itself, combined nature
may appear. For just as, of the four elements, the concordant discord, the
single plurality, the dissonant consonance, the dissenting agreement, produce
the structures of the palace of earth, so, of four ingredients, the similar
unsimilarity, the unequal equality, the unformed conformity, the separate
identity, firmly erect the building of the human body. And those qualities
which come together as mediators among the elements -these establish a firm
peace among the four humors.
And just as the
army of the planets opposes with contrary motion the fixed rolling of the
firmament, so in man is found a continual hostility between lust and reason.
For the activity of reason, taking its rise from a celestial source, passes
through the low levels of earth, and, watchful of heavenly things, turns
again to heaven. The activities of lust, on the other band, wandering
waywardly and contrary to the firmament of reason, turn and slip down into
the decline of things of earth. Now the latter, lust, leads the human mind
into the ruin of vices, so that it
perishes ;
the former, reason, bids it, as it rises, to ascend to the serenity of
virtue. The one dishonors man, and changes him to a beast; the other mightily
transfigures him into a god. Reason illuminates the darkness of the brain by
the light of contemplation; lust extinguishes the radiance of the mind by the
night of desire. Reason makes man to talk with angels; lust forces him to
wanton with brutes. Reason teaches man to find in exile a home; lust forces
him in his home to be an exile. And, in this, man's nature cannot reproach me
for my ordering and management. For, out of the council of wisdom, I have set
such a war of opposition between these-antagonists that if, in this strife,
reason bend down lust to defeat, the victory will not be without its
following reward. For prizes won by victories shine more fairly than other
presents. Gifts acquired by labor are brighter and more delightful than all
those that are free. And he deserves the commendation of greater praise
who
toils and receives little, than he who receives much at ease. The earlier
labor, pouring
a certain sweetness into the
following recompense, rewards the worker with greater favor.
In these then,
and in the greater gifts of nature, the universe finds its qualities in man.
Hear how in this universe, as in a great city, order is established by the
control of a majestic government. In the heavens, as in the citadel of a
human city, resides imperially the everlasting Ruler. From Him eternally has
gone forth the command that every individual thing should be known and
written in the book of His providence In the air, as in the middle of the
city, the heavenly army of angels does service, and with delegated control
diligently extends its guard over man. Man, like one foreign-born, dwelling
in a suburb of the universe, does not refuse obedience to the angelic host.
In this state, then, God is commanding, the angel administering, man
serving.
God by command creates man; the angel by work procreates him; man by
obedience recreates himself. God by decree determines a thing; the angel by
action fashions it; man submits himself to the will of the controlling
spirit. God commands with the mastery of authority; the angel administers
with the service of action; man obeys with the mystery of regeneration. But
the present line of our thought has gone too far astray,
which
would venture to raise the theme to the ineffable
mystery of Godship, in the effort to grasp which the breath of our mind
faints. Now a likeness to this most excellently ordered state arises in man.
In the citadel of the head rests wisdom, who commands; to whom, as to a
goddess, the other powers, as demi-goddesses, do obeisance. For her, inborn
understanding and ability in logic, as well I as the faculty to recall the
past, which dwell in different -rooms of the head, are eager to do service.
In the heart, as in the midst of the human city, magnanimity has established
her dwelling-place, and, acknowledging her service under the dominion of
wisdom, works as that authority determines. The loins, like outlying
districts, give over the extreme parts of the body to passionate pleasures.
These, not daring to oppose the direction of magnanimity, serve her will. In
this realm.
then, wisdom assumes the place
of commander, magnanimity the likeness of the administrator, passion acquires
the appearance of the servant. In other parts, also, of the human body is
shown the likeness of the universe. For just as in the universe the boon of
the sun's heat heals things which are sick, so in man a heat which proceeds
from the depths of the heart enlivens and
freshens
the members of the human body. And just as the moon in the workings of the
universe is the mother of many humors, so in man the liver imparts a humor to
his members. And just as the moon, when deprived of the light of the sun,
pales, so the strength of the liver becomes inactive when widowed from the
enlivening comfort of the heart. And just as in the absence of the sun the
air is clothed in darkness, so without the aid of the heart the vital power
pants in vain. In addition to these, see how the universe changes its
appearance with the various successions of seasons-how now it rejoices in the
boyhood of spring, now advances in the youth of summer, now matures in the
manhood of autumn, now whitens in the old age of winter. Like change of
season, and the same variety, alter the age of man. For when the dawn of age
arises in human nature, there begins man's early spring. When the chariot of
life has gained the farther turning-posts, man basks in the summer of youth.
But when longer existence shall have completed the ninth hour of age, so to
speak, he passes beyond into the autumn of manhood. And when the day of his
age sinks towards the west, as decay now announces the evening of life, the
wintry frost of old age makes him grow white with its rime. In all these
things resounds unspeakably the working of my power. Yet I have determined to
cover the face of my might in very many ways, preserving its mystery from
commonness, for fear lest, if I should impart to man a close knowledge of
myself, those matters, which at first are prized among men because unknown,
would afterward, when known , be held of little worth. For, as the common
proverb witnesses, communication of a thing is the mother of contempt. The
trump of Aristotelian authority declares that he lessens the majesty of
mysteries who divulges secrets to the unworthy. But lest I should seem, in
this my prerogative and power, to be detracting arrogantly from God, I
profess most emphatically that I am the lowly disciple, of the Supreme Ruler.
For I, as I work, am not able to press my step in the footprints of God as He
works, but I contemplate Him in His activity from a long way off, as it were
with longing. His operation is simple, mine is multiform; His work is
faultless, mine is defective; His is marvelous, mine is transient; He is
incapable of being born, I was born; He is the maker, I am the made; He is
the Creator of my work, I am the work of the Creator; He works from nothing,
I beg work from another; He works by His own divine will, I work under His
name. By His nod alone He orders a thing to exist; but my activity is the
mark of the divine activity, and, compared with the divine power, thou canst
see that my power is impotent. So mayest thou perceive that my achievement is
defective, and consider that my strength is of trifling degree. Take counsel
from the author of theological riches, to whose trustworthiness, rather than
to my strong opinion, thou oughtest to give assent. For, according to his
sure testimony, man by my working is born, by the might of God is born again.
Through me he is called from not being into being; through Him he is led from
being on into a better being. For through me man is begotten unto death,
through Him he is created unto life again. But the mystery of my profession
is disregarded by the mystery of this second birth, for such a birth does not
need such a midwife; but rather am I, Nature, ignorant of the nature of this
birth.
and
in the effort to comprehend these matters the keenness of my intellect grows
dull, the light of my reason is blurred. For the understanding is amazed at
the things not understood, the perception is confused by the things to be
perceived; and since here all theory of natural objects fails, let us revere
the mystery of so great a thing by the strength of faith alone. And it is not
strange if here theology does not extend me her friendship, since in many
matters we are conscious, not of enmities, but of diversities. I attain faith
by reason, she attains reason by faith. I know in order that I may believe,
she believes in order at she may know. I assent by perceiving and knowing,
she perceives by assenting. I barely see the things that are
visible,
she comprehends in their reflection things incomprehensible. I by my
intellect hardly compass trifles, she in her comprehension compasses
immensities. I, almost like a beast, walk the earth, she serves in secret
heaven. Now, although it is not part of my office to treat of what has been
said, yet I have allowed my discourse to stray thither, that thou mightest
not doubt that, compared with the superlative might of God, my power is
exceedingly small.
But although my
activity is deficient when compared with the divine power, nevertheless it
exceeds human power, when balanced with it, greatly. And therefore in a
comparison of three steps, we can find three grades of power; so that the
power of God may be called the superlative, that of Nature the comparative,
that of man the positive. All this discourse gives thee, and without any
questioning doubt, a close knowledge of me. And-to speak more intimately-I am
Nature, who have sought after thee for my presence with the gift of my
esteem, and thought thee worthy to bless with my conversation.
When Nature
unveiled to me through these words the face of her being, and by her
reminder, as by a key, unlocked ahead for me the door to her acquaintance,
the little cloud of stupor, which had lain close on my mind, lifted . And by
this reminder, as by some medicinal potion, the sick stomach, so to speak, of
my mind cast out all the remnants of its illusion. Then, restored anew to
myself from my mind's wandering, I fell headlong at the feet of Nature, and,
in the place of a salutation, marked them with pressure of many a kiss. Then,
rising and composing myself, presented her in speech, with a reverent bowing
of the head as to divine majesty.
the offering
of a salutation. Fittingly I fled to the retreat of excuse, and with prayers
made from the honey of humility I entreated her kindness not to assign the
fact that I had paid her coming no joyous greeting to the fault of
heedlessness, nor to impute it to arrogant displeasure, nor to ascribe it to
the venoms of ingratitude. But rather at her appearance I had been stupefied
in the false death of ecstasy, as it were struck dumb at the strange presence
of a marvelous apparition; and I said that it was not to be wondered at if
before such divinity the countenance of mortality in me paled, if in the noon
of such majesty the small beam of my perception went out into the twilight of
error, if at the appearing of such bliss my poor wretchedness was ashamed.
For the dark obscurity of the ignorance of weak humanity, and its impotent
dumbness of amazement, and its frequent fits of stupor, are allied by a
certain bond of brotherhood, inasmuch as, from the close association, frail
human nature is always wont, like a pupil disciplined by a teacher instructing
him and informing him of the laws of his race, both to be darkened by
ignorance at the first sight of new subjects and in the attention to great
principles, and to be smitten with stupor and to be overcome with amazement.
While this manner of excuse was gaining for me the kindly hearing of the
queen, and was earning her favor the more agreeably, and besides was giving
me the confidence that I should hear greater things, I laid before her
consideration a certain unsettled doubt of mine, which was disturbing the
welcome in my mind with extreme and pressing restlessness, and I' proceeded
in these words of inquiry:
|
Verba Alani ad naturam.
O Dei proles, genitrixque rerum,
Vinculum mundi, stabilisque nexus,
Gemma terrenis, speculum caducis,
Lucifer orbis.
Pax, amor, virtus, regimen, potestas,
Ordo, lex, finis, via, dux, origo,
Vita, lux, splendor, species, figura
Regula mundi.
Quae tuis mundum moderas habenis,
Cuncta concordi stabilita nodo
Nectis et pacis glutino maritas
Coelica terris.
Quae noys plures recolens ideas
Singulas rerum species monetans,
Res togas formis, chlamidemque formae
Pollice formas.
Cui favet coelum, famulatur aer,
Quam colit Tellus, veneratur unda,
Cui velut mundi dominae, tributum
Singula solvunt.
Quae diem nocti vicibus catenans
Cereum solis tribuis diei,
Lucido lunae speculo soporans
Nubila noctis.
Quae polum stellis variis inauras,
Aetheris nostri solium serenans
Siderum gemmis, varioque coelum
Milite complens.
Quae novis coeli faciem figuris
Protheans mutas aridumque vulgus
Aeris nostri regione donans,
Legeque stringis.
Cujus ad nutum juvenescit orbis,
Silva crispatur folii capillo,
Et tua florum tunicata veste,
Terra superbit.
Quae minas ponti sepelis, et auges,
Syncopans cursum pelagi furori
Ne soli tractum tumulare possit
Aequoris aestus.
Alani prima quaestio
Tu viae causam resera petenti,
Cur petis terras, peregrina coelis?
Cur tuae nostris deitatis offers
Munera terris?
Quaestio secunda.
Ora cur fletus pluvia rigantur?
Quid tui vultus lacrymae prophetant?
Fletus interni satis est doloris
Lingua fidelis.
Ratio naturae.
Praefata igitur virgo hujus quaestionis solutionem in vestibulo excubare
demonstrans, ait: An ignoras, quod terreni orbis exorbitatio, quod mundani
ordinis inordinatio, quod mundialis curiae incuria, quod juris injuria, ab
internis penetralibus coelestis arcani, in vulgaria terrenorum lupanaria me
declinare coegit? Si in affectuoso mentis affectu colligere, et in pectoris
armario thesaurizare velles quod dicerem, tuae dubitationis labyrinthum
evolverem. Ad haec, ergo sub castigato vocis moderamine, responsionis reddidi
talionem: Nihil, inquam, o regina coelestis, affectuosiori desiderio, quam
hujus quaestionis enodationem esurio.
Solutio primae quaestionis.
Tunc illa: Cum omnia lege suae originis meis legibus teneantur obnoxia,
mihique debeant jus statuti vectigalis persolvere, fere omnia tributarii juris
exhibitione legitima, meis edictis regulariter obsequuntur; sed ab hujus
universitatis regula, solus homo anomala exceptione excluditur, qui pudoris
trabea denudatus, impudicitiaeque meretricali prostibulo prostitutus, in suae
dominae majestatem, litis audet excitare tumultum, imo etiam in matrem
intestini belli rabiem inflammare. Caetera quibus meae gratiae humiliora
munera commodavi, per suarum professionum conditionem subjectione voluntaria
meorum decretorum sanctionibus alligantur; homo vero qui fere totum
divitiarum mearum exhausit aerarium, naturae naturalia denaturare
pertentans, in me scelestae Veneris armat injuriam. Attende, quomodo fere
quaelibet juxta mei promulgationem edicti, prout ratio nativae conditionis
expostulat, mei juris statuta persolvant. Firmamentum quotidiana circuitione
circumagens universa, juxta meae disciplinae doctrinam, non nugatoria
volutionis identitate, unde procedit, regreditur, et quo vadit progreditur.
Stellae ad ipsius firmamenti fulgurantes honorem, ipsum suis ornatibus
vestiendo, breves sui itineris dietas explentes, varia gyratione ejusdem
spatia metienda, meae militant majestati.
Planetae, prout a me
dispositionis
meae exivit edictum, firmamenti impetum
refrenantes, ad ortum nisu contrario, peregrinant, postque ad suam occasus
regionem repatriant. Aer meis disciplinatus doctrinis, nunc aura benevola
gratulatur, nunc nubium fletibus quasi compatiens lacrymatur; nunc
corrixationibus ventorum irascitur; nunc coruscationibus illuminatur; nunc
tonitruum minaci mugitu concutitur; nunc clibano caloris decoquitur; nunc
austeritate frigoris asperatur. Aves variis sigillata naturis, meae
directionis regimine, sub alarum remigio fluctus aeris transfretantes,
praecordialiter meis inhiant disciplinis; meae meditationis interventu aequor
terrae firmis amicitiae nexibus glutinatum, conjuratae fidei sacramentum
sorori violare non audens, ultra
diffinitae evagationis
terminum, in terrae domicilia evagari formidat. Ad meae tantum voluntatis
arbitrium, nunc tempestatis stomachatur in iram, nunc in tranquillitatis
pacem revertitur, nunc elatum tumoris superbia, in montis evadit imaginem:
nunc in aequatam lineatur planitiem. Pisces meae provisionis voto astricti,
reformidant regularum mearum canonibus derogare. Meae etiam edictionis imperio,
quodam nuptiali complexu, terris pluviae maritantur; quae prolis laborantes
ad fabricam, indefessa parturitione, varias rerum species parentare non
desinunt. Terrestria animalia sub meae districtionis
examine,
diversas suorum obsequiorum meo imperio profitentur militias. Terra enim nunc
brumali
albescit
canitie, nunc florum crinitur caesaria. Silva,
nunc frondium crinibus capillatur, nunc acuta hiemis novacula decalvatur.
Hiems semina sepulta gremio terrae matris inviscerat, ver inclusa excarcerat,
aestas decoquit messes, autumnus suas exhibet ubertates. Et quid per singula
meae narrationis curriculum evagari permitto?
solus
homo meae moderationis citharam aspernatur; et sub delirantis Orphei lyra
delirat: humanum namque genus a sua generositate degenerans, in conjunctione
generum barbarizans, venereas regulas immutando, nimis irregulari utitur
metaplasmo: sicque homo a venere tiresiatus anomala, directam praedicationem
in contrapositionem inordinate convertit. A Veneris igitur orthographia
homo deviando recedens, sophista falsigraphus invenitur. Consequenter etiam
Dioneae artis analogiam devitans, in anastrophem vitiosam degenerat; dumque
in tali quaestione me destruit, et in sua phraenesi, mihi themesim
machinatur. Poenitet me tot venustatum praerogativis hominum plerumque
privilegiasse naturas, qui decoris decus abusione dedecorant: qui formae
formositatem venerea deformitate deformant, qui pulchritudinis colorem, fusco
adulterini cupidinis colore decolorant: qui Florae florem in vitia
efflorando
deflorant.
Cur decore
deifico vultum decoravi Tyndaridis, quae pulchritudinis usum in
meretricationis abusum abire coegit, dum regalis tori foedus deserens, foede
se Paridi foederavit? Pasiphae etiam hyperbolicae Veneris furiis agitata, sub
facie bovis sophistice cum bruto bestiales nuptias celebrans, paralogismo
sibi turpiori concludens, stupendo bovis conclusit sophismate.
Mirrha etiam cupidinis
aculeis stimulata in patris dulcore, a filiae amore degenerans, cum patre
matris exemplavit officium. Medea vero proprio filio novercata, ut inglorium
Veneris opus quaereret, gloriosum Veneris destruxit opusculum. Narcissus
etiam sui umbra alterum mentita Narcissum, umbratiliter occupatus, seipsum
credens esse alterum se, de se sibi amoris incurrit periculum.
Multi etiam alii
juvenes mei gratia pulchritudinis honore vestiti, debriato amore pecuniae,
suos Veneris malleos in incudum transtulerunt officia.
Talis monstruosorum hominum
multitudo, totius orbis amplitudine degrassatur, quorum fascinante contagio,
castitas venenatur. Eorum siquidem hominum qui Veneris profitentur
grammaticam, alii solummodo masculinum, alii feminum, alii commune, sive
promiscuum genus familiariter amplexantur: quidam vero quasi heterocliti
genere, per hiemem in feminino, per aestatem in masculino genere
irregulariter declinantur. Sunt qui in Veneris logica disputantes, in
conclusionibus suis, subjectionis, praedicationisque legem relatione mutua
sortiuntur. Sunt, qui vicem gerentes supposito, praedicari non norunt.
Sunt, qui solummodo praedicantes, subjecti subjectionem legitimam non
attendunt. Alii autem Diones regiam ingredi dedignantes, sub ejusdem
vestibulo ludum lacrymabilem comitantur. Contra hos omnes conqueruntur jura,
leges armantur, cum ultore gladio suas affectant injurias vindicari. Ne
igitur mireris, si in has verborum profanas exeo novitates, cum profani
homines profanius audeant debacchari. Talia enim indignanter eructo, ut
pudici homines pudoris characterem revereantur; impudici vero ab impudentiae
lupanaribus arceantur. Mali enim cognitio, expediens est cautela, quae
culpabili nota inverecundiae cauteriatos puniat; et ab ejusmodi immunes
praemiet. Jam meae solutionis lima tuae quaestionis scrupulum eliminavit.
Solutio secundae quaestionis Alani.
Ideo enim a supernis coelestis regiae secretariis egrediens, ad hujus
caducae terrenitatis occasum deveni, ut de exsecrabilibus hominum excessibus,
tecum quasi cum familiari et secretario meo, querimoniale lamentum exponerem,
tecumque decernerem, tali criminum oppositioni, qualis poenae debeat dari
responsio: ut praedictorum facinorum morsibus coaequata punitio, poenae
talionem remordeat. Tunc ego: O rerum omnium mediatrix, nisi vererer
mearum quaestionum copia tuae benevolentiae fastidium provocare, alterius
meae dubitationis tenebras luci tuae distinctionis exponerem. Tunc illa: Imo,
omnes tuas quaestiones non solum adolescentes, verum etiam vetustatis
rubigine antiquas, audientiae meae communices, ut nostrarum solutionum
firmitate, tuarum dubitationum tranquilletur impulsus.
Tertia quaestio Alani.
Tunc ego: Miror cur poetarum commenta pertractans, solummodo in humani
generis pestes, praedictarum invectionum armas aculeos, cum et eodem
exorbitationis pede, deos claudicasse legamus? Jupiter enim
adolescentem Ganymedem transferens ad superna, relativam Venerem transtulit
in translatum; et quem in mensa per diem propinandi sibi statuit praepositum,
in toro per noctem sibi fecit suppositum. Bacchus etiam et Apollo, paternae
cohaeredes lasciviae, non divinae virtutis imperio, sed superstitiosae
Veneris praestigio, verterunt in feminas, pueros mentiendo.
Responsio naturae.
Tunc illa authenticae serenitatis vultum tumultuose figurans, ait: An
interrogationem, quae dubitationis facie indigna est, usurpando, quaestionis
vestis imagine? an umbratilibus poetarum figmentis quae artis poeticae
depinxit industria, fidem adhibere conaris? Nonne ea quae in puerilibus
cunis poeticae disciplinae discutiuntur, altiori distinctionis lima,
senior philosophiae tractatus eliminat? An ignoras, quomodo poetae sine omni
palliationis remedio, auditoribus nudam falsitatem prostituunt, ut quadam
mellita dulcedine velut incantatas audientium aures inebrient? Quomodo ipsam
falsitatem quadam probabilitatis hypocrisi palliant, ut per exemplorum
imagines, hominum animos moriginationis incude sigillent? At, in superficiali
litterae cortice falsum resonat lyra poetica, sed interius, auditoribus
secretum intelligentiae altioris eloquitur, ut exteriore falsitatis abjecto
putamine, dulciorem nucleum veritatis secrete intus lector inveniat. Poetae
tamen aliquando historiales eventus joculationibus fabulosis quadam
eleganti fictura confoederant, ut ex diversorum competenti conjunctura,
ipsius narrationis elegantior pictura resultet. Sed tamen, cum a poetis deorum
pluralitas somniatur, vel ipsi dii venereis ferulis manus subduxisse
dicuntur, in his, falsitatis umbra lucescit, nec in hoc, poeta a suae
proprietatis genere degener invenitur. Cum enim Epicuri jam soporentur
somnia, Manichaei sanetur insania, Aristotelis arguantur argutiae, Arii
fallantur fallaciae, unicam Dei unitatem ratio probat, mundus eloquitur,
fides credit, Scriptura testatur; in quo nullo nulla labes invenitur, quem
nulla vitii pestis aggreditur, cum quo nullus tentationis motus congreditur.
Hic est splendor nunquam deficiens, vita indefessa, non moriens, fons
semper scaturiens, seminale vitae seminarium sapiens, principale principium,
initiale bonitatis initium. Quamvis ergo, ut poetae testati sunt plerique
homines talibus Veneris terminis sint abusi ad litteram, narratio tamen illa
vel deos esse, vel ipsos in Veneris gymnasiis latuisse, mentitur, et in
nimiae falsitatis vesperascit occasum: ideo, ista nube taciturnitatis obduxi,
alia vero in luce verae narrationis explicui. Ad haec ego: Jam meam quaestionem
agnosco redolere nimiae ruditatis favillam, sed si alia quaedam paupercula
quaestio dignitatis tuae audientiam comparare auderet, quidpiam quaerendo
quaererem. Ad haec illa: Nonne jam pridem absque omni refrenationis
obstaculo, liberas quaerendi habenas exposui?
Quaestio quarta.
Tunc ego miror, cur quaedam tuae tunicae portiones, quae texturae
matrimonii deberent esse confines, in ea parte suae conjunctionis patiantur
divortia, in qua hominis imaginem picturae repraesentant insomnia?
Solutio quaestionis.
Tunc illa: Jam ex explicatis potes elicere, quid mysticum figuret
scissurae figurata parenthesis: cum enim ut diximus, plerique homines in suam
matrem vitiorum armentur injuriis, inde inter se et ipsam maximum chaos
dissensionis firmantes, in me violentas manus violenter injiciunt, mea sibi
particulatim vestimenta diripiunt, et quam reverentiae deberent honore
vestire, me vestibus orphanatam (quantum in ipsis est) cogunt
meretricaliter lupari; hoc ergo in tegumento per hanc scissuram depingitur,
quod in solius hominis vitiosis insultibus, mea pudoris ornamenta scissionis
contumelias patiuntur. Tunc ego: Jam mearum dubitationum fluctus tuarum
solutionum serenitate sedati, meae menti interpellandi largiuntur inducias.
Si tuo complaceret affectui, affectuose affectarem cognoscere.
Quinta Alani quaestio.
Quae rationabilis ratio, quae indiscreta indiscretio, quae indirecta
dilectio ita in homine dormire coegit rationis scintillam, ut homo lethaeo
sensualitatis poculo debriatus, in tuis legibus apostata fieret; imo
etiam tuas leges illegitime debellaret?
Quaestionis solutio.
Cui illa: Si turpissimae pestis originem velis agnoscere, altius mentis
accendas igniculum, appetentius intelligendi reperies appetitum: hebetudinem
ingenii depellat subtilitas, cogitationum fluctus, attentionis compescat
stabilitas. Ab altiori enim sumens initium, excellentiori quaesito meae volo
narrationis seriem contexere. Nolo enim ut prius plana verborum planitie
explanare proposita, vel profanis verborum novitatibus profanare profana;
verum, pudenda aureis pudicorum verborum phaleris inaurare, variisque
venustorum verborum coloribus investire. Consequens est enim, praedictorum
vitiorum scoriam deauratis lectionibus purpurare, vitiosumque fetorem verborum
imbalsamare mellifluo, ne si tanti sterquilinii fetor in nimiae
promulgationis aures evaderet, populum ad indignationis stomachum, et
nauseantis vomitum invitaret. Sed tamen aliquando, ut superius libavimus,
quia rebus, de quibus loquimur, cognatos oportet esse sermones, rerum
informitati locutionis debet deformitas conformari. In sequenti vero
tractatu, ne locutionis cathephaton lectorum offendat auditum, vel in ore
virginali locum collocet turpitudo, praedictis vitiorum monstris euphoniae
orationis volo pallium elargiri. Tunc ego: Jam mei intellectus esuries,
ingenii flagrantis acies, mentis inflammatae flagrantia, attentionis
stabilitas et constantia, ea postulant quae promittis. Tunc illa: Cum
Deus ab ideali praeconceptionis thalamo mundialis palatii fabricam voluit
enotare, etiam mentale verbum quod ab aeterno de mundi constitutione
conceperat, reali ejusdem existentia, velut materiali verbo depingere,
tanquam mundi elegans architectus, tanquam aureae fabricae faber aurarius,
velut stupendi artificii artifex artificiosus, velut admirandi operis opifex,
non exterioris instrumenti laborante suffragio, non materiae praejacentis
auxilio, non indigentiae stimulantis flagitio, sed solius arbitrariae
voluntatis imperio, mundialis regiae admirabilem speciem fabricavit Deus, qui
mundiali palatio varias rerum species ascribendo, quas discrepantium generum
litigio disparatas, legitimi ordinis congruentia temperavit, leges
indidit, sanctionibus alligavit: sicque res generum oppositione contrarias,
inter quas, locus ab oppositis locum posuerat, cujusdam reciprocae
habitudinis relativis osculis foederando in amicitiae pacem, litem
repugnantiae commutavit.
Subtilibus igitur invisibilis juncturae catenis
concordantibus universis, ad unitatem pluralitas, ad identitatem diversitas,
ad consonantiam dissonantia, ad concordiam discordia, unione pacifica
remeavit. Sed postquam universalis artifex universa suarum vultibus naturarum
investivit, omniaque sibi invicem legitimis proportionum connubiis maritavit,
volens ut nascendi, occidendique mutuae relationis circuitu per
instabilitatem stabilitas, per finem infinitas, per temporabilitatem
aeternitas rebus occiduis donaretur, rerumque series seriata reciprocatione
nascendi jugiter texeretur, statuit, ut expressae conformationis monetata
sigillo, sub derivandae propagationis calle legitimo, ex similibus similia
educerentur. Me igitur tanquam sui vicariam, rerum generibus sigillandis
monetariam destinavit, ut ego in propriis incudibus rerum effigies
commonetans, ab incudis forma conformatum deviare non sinerem, sed mei
operante solertia, ab exemplaris vultu, nullarum naturarum dotibus defraudata
exemplati facies nullatenus deviaret. Imperantis igitur imperio ego
obtemperans,
operando quasi varia rerum sigillans cognata ad
exemplaris rei imaginem exempli exemplans effigiem, ex conformibus
conformando conformia, singularum rerum reddidi vultus sigillatos. Ita tamen
sub divinae potestatis imperio ministerium hujus operationis exercui, ut meae
attentionis manum dextera supernae majestatis dirigeret, quia meae scripturae
calamus exorbitatione subita deviaret, nisi supremi dispositoris digito
regeretur. Sed quia sine subministratorii artificis artificio suffragante,
tot rerum species expolire non poteram, mihique in aethereae regionis amoenante
palatio placuit commorari, ubi ventorum rixa serenitatis pacem non perimit,
ubi accidentalis nox nubium aetheris indefessum non sepelit, ubi nulla
tempestatis saevit injuria, ubi nulla debacchantis tonitru minatur
insania, Venerem ineffabili scientia peritam, meaeque operationis subvicariam
in mundiali suburbio collocavi, ut meae praeceptionis sub arbitrio, hymenaei
conjugis, filiique Cupidinis industria suffragante, in terrestrium animalium
varia effigiatione desudans, fabriles malleos suis regulariter adaptans
incudibus, humani generis seriem indefessa continuatione contexeret,
Parcarumque manibus intercisorum injurias repararet. Dum in hoc narrationis
contextu sermo de Cupidine nasceretur, praefatae narrationi, meorum verborum
parenthesi syncopatae, tenorem hujus quaestionis inserui.
Sexta quaestio Alani.
Ha, ha, nisi injuria tuae locutionis syncopatae, mearumque
quaestionum venatione timerem tuae benignitatis offensam incurrere, vellem
Cupidinis naturam, de quo aliquantulam mentionem tua praelibavit oratio,
pictura tuae descriptionis agnoscere. Quamvis enim plerique auctores sub
integumentali involucro aenigmatum, ejus naturam depinxerint, tamen nulla
certitudinis nobis reliquerunt vestigia: cujus in humano genere tanta per
experientiam legitur potentialis auctoritas, ut nullus vel nobilitatis
sigillo signatus, vel, sapientiae privilegiantis venustate vestitus, vel
fortitudinis armatura munitus, vel pulchritudinis chlamide trabeatus, vel
aliarum gratiarum praeditus honoribus, se valeat a cupidinariae
dominationis generalitate excipere.
Quaestionis solutio.
Tunc illa, cum temperato capitis motu, verbisque increpationem
spondentibus,
ait: Credo te in Cupidinis
castris stipendiarie militantem, et quadam interfamiliaritatis germanitate
eidem esse connexum: inextricabilem etenim ejusdem labyrinthum affectanter
investigare conaris, cum potius meae narrationi sententiarum locupletatae
divitiis, mentis attentionem attentius adaptare deberes. Sed tamen antequam
ad sequentia meae orationis evadat excursus, quia tuae humanitatis
imbecillitati compatior, ignorantiae tuae tenebras, pro meae
possibilitatis
volo modestia exstirpare. Insuper, tuarum
quaestionum solutionibus ex voto promissionis astringor; idcirco sive certa
descriptione describens, sive legitima diffinitione diffiniens, rem
immonstrabilem demonstrabo, inextricabilem extricabo; quamvis ipsa nullis
naturae obnoxialiter alligata complexionibus, intellectus indaginem non
exspectans, nullius posset descriptionis signaculo designari. Ergo, circumscriptae
rei haec detur descriptio, inexplicabilis naturae haec exeat explicatio; haec
de ignoto habeatur notitia, haec de scibili comparetur scientia, styli tamen
altitudine castigata:
|
METRE IV.
O Dei
proles, genetrixque rerum.
`O offspring of
God, mother of all things, bond and firm chain of the universe, jewel of
earth, mirror to mortality, light-bringer of the world! Peace, love, virtue,
government, power, order, law, end, way, light, source, life, glory,
splendor, beauty, form, pattern of the world! Thou who, guiding the universe
with thy reins, dost join all things in firmness with the knot of concord,
and dost with the bond of peace marry heaven to earth; who, reflecting upon
the simple ideas of mind, dost fashion every species of thing, and, cloaking
matter with form, dost shape the cloak of form with thy finger; whom the
heavens befriend, whom the air serves, whom the earth cherishes, whom the
wave worships, to whom, as to the mistress of the universe, each thing pays
its tribute; who, linking day to night by interchange, dost grant the candle
of the sun to day, and puttest to sleep the clouds of night with the shining
mirror of the moon; who inlayest the heavens with the gold of manifold stars,
making bright the seat of our upper-air, and filling the sky with the gems of
the constellations and with divers soldiery; who changest the face of the
heavens, and variest its appearance, and grantest life and population to our
airy region, binding it together with law; at whose nod the world grows young,
the forest is curled with leafy locks, and clothed in its tunic of blossoms
the earth exults; who dost repress and increase the threatening sea, cutting
short the course of the fury of the deep, lest the seething of the flood
should prevail to bury the region of earth! Disclose the reason to me, who
desire it, why thou, a stranger from the skies, seekest the earth, why thou
offerest to our world the gifts of thv deity, why thy features are bedewed
with a shower of weeping, what the tears on thy countenance
foretell
? Weeping is a sufficient and faithful tongue of inner
grief.'
PROSE IV.
Praefala
igitur virgo hujus quaestionis solutionem in vestibulo excubare demonstrans.
Then the virgin,
showing that the answer to this question lay watchful on its threshold, said:
'Can it be that
thou dost not know that the transgression of the earthly sphere, that the
disorder in s the ordering of the world, that the carelessness of government,
that the unjustness of law, have forced me to descend from the innermost
sanctuaries of heavenly mystery to the common brothels of earth? If thou wert
willing to gather up in the loving sympathy of thy mind and to treasure in
the closet of thy heart that which I would say, I would unfold the labyrinth
of thy perplexity.'
To these words I
returned, with strict restraint of my voice, a fitting reply.
For nothing,'
said I, 'O heavenly queen, do I hunger with a more eager desire than the
explanation of this question.'
Then said she:
'Since all
things are by the law of their being held subject to my laws, and ought to
pay to me a rightful and established tribute, almost all, with just dues and
with seemly presentation, regularly obey my commands; but from this general
rule man alone is excluded by an abnormal exception. He, stripped of the
cloak of decency, and prostituted in the shameless brothel of unchastity,
dares to stir tumult and strife not only against the majesty of his queen,
but also to inflame the madness of intestine war against his mother. Other
creations, on which l have bestowed the lesser gifts of my favor, throughout
the rank of their activities are bound in willing subjection to the
inviolability of my commands. But man, who exhausted the treasury of almost
all my riches, tries to overthrow the natural impulses of nature, and arms
against me the violence of wicked lust. Consider how almost all things,
according to the proclamation of my command, perform.
reasonably
as their native character demands, the fixed duties of my law. The firmament,
according to my principle and teaching, leads all things not in vain in daily
circuit, and with identity of turning advances its course, and retreats from
whither it has advanced. The stars, as they shine for the glory of the
firmament itself, and clothe it with their splendors, and complete the short
day of their journey, and compass the celestial space with their various
orbits, serve my majesty. The planets, according to the going forth of my
command and order, restrain the rapid motion of the firmament, going to their
rising with contrary steps, and afterward repairing to the place of their
setting. Thus, too, the air, disciplined under my instruction, now rejoices
with a kindly breeze, now weeps in the tears of the clouds as if in sympathy,
now is angered by the raging of the winds, now is shaken by the
threatening rumble of thunder, now is parched in the furnace of heat, now is
sharpened with the severity of cold. The birds, which have been fashioned in
various forms under my supervision and ordering, marvel greatly at my
teachings, as they cross the floods of air on the oarage of their wings.
Because of my intervening mediation, the sea is joined closely to the earth
by the firm bonds of friendship, and does not dare to violate its solemn
obligations of
faith sworn with its sister.
and
fears to stray further into the habitations of earth than the limit
established for its wandering. At my
mere I
will and wish it is now vexed into the wrath of the storm, now returns to the
peace of tranquillity, now, borne aloft by its swelling pride, rises to the
likeness of a mountain, now is leveled out into a smooth plain. The fish,
bound to their vow of my acknowledgment, fear greatly to detract from my
rules and canons. By my order and edict, the rains are married to the earth
in a kind of imperial embrace. They, laboring with untiring production at the
creation of progeny, cease not to be parents of the various species of
things. The terrestrial animals beneath my examination and management do not
profess activities at variance with the sovereignty which is over their
obedience. The earth now whitens with the hoariness of frosts, now is fringed
with flowery vegetation. The forest now has grown its leafy hair, now is
shorn by the sharp razor of winter. Winter holds the buried seeds deep in the
lap of mother earth, spring sets the captives free, summer ripens the
harvests,
autumn
displays her riches. But why should I permit the course of my narration to
stray to instances? Man alone rejects the music of my harp, and raves under
the lyre of frenzied Orpheus. For the human race, derogate from its high
birth, commits monstrous acts in its union of genders, and perverts the rules
of love by a practice of extreme and abnormal irregularity. Thus, too, man,
become the tyro of a distorted passion, turns the predicate into direct
contraposition, against all rules. Drawing away from power to spell of love
aright, he is proved an unlettered sophist. He avoids the fitting relation of
the Dionean art and falls to vicious perversion. And while he subverts me
with such pursuit, he also in his frenzy plots execution against me. I grieve
that I have widely adorned men's natures with so many privileges and
beauties, for they abuse and bring the honor of honor to disgrace, deform the
fairness of the body with the ugliness of lust, mar the color of beauty with
lurid paint - the hue of adulterous desire-and even, as they blossom into
vices, deflower the bloom of Flora. Why did I deify the countenance of Helen
with divine grace, who forced the use of her beauty awry into the abuse of
harlotry, breaking her faith with her royal couch, and binding herself in
marriage with Paris? Pasiphae, also, driven by the madness of inordinate
lust, in the form of a cow corruptly celebrated her bestial nuptials with a
brute animal, and, concluding with a viler error, ended by the miscreated
enormity of the bullock. Myrrha, roused by the stings of myrrh-breathing
Venus, and fallen from the affection of a daughter to a lust for her father,
filled and renewed with her father the office of her mother. Medea, cruelly
treating her own son in order that she might erect the inglorious work of
love, destroyed love's small and glorious work. Narcissus, when his shadow
falsely told of another Narcissus, was filled with dreamy thoughts, and,
believing his very self to be another, ran to the danger of passion for
himself. And many other youths, clothed by my favor with noble beauty, who
have been crazed with love of coin, have turned their hammers of love to the
office of anvils.
Such a great body of foul men roam
and riot along the breadth of the whole earth by whose seducing contact
chastity herself is poisoned. Of such of these men as profess the grammar of
love, some embrace only the masculine gender, some the feminine, others the
common or indiscriminate. Some, as of heteroclite gender, are declined
irregularly, through the winter in the feminine, through the summer in the
masculine. Some, in the pursuit of the logic of love, establish in their
conclusions the law of subject and the law of predicate in proper relation.
Some, who have the place of the subject, have not learned how to form a
predicate. Some only predicate, and will not await the proper addition of the
subject's end. Others scorning to enter into the court of Dione devise a
miserable sport below its vestibule. Against all these justice makes her
complaint, the law is armed and together they strive to avenge their wrongs
with the sword of retribution. Thou wilt not marvel, then, if I depart into
these strange, unholy words, since unholy men dare to practice
licentiousness. For I throw them forth indignantly, to the end that virtuous
men so may respect the character of chastity, and that the shameless may be
restrained from the lewd practices of lust. Indeed,
a knowledge
of evil is expedient for security, for it punishes the guilty, branding them
with the mark of shamelessness, and fortifies those who are without the armor
of caution. Now my explanation has filed away and erased the worry of thy
doubt. For these reasons, then, did I pass from the secret places of the
heaven's court above, and descend to the lowlands of this mortal earth, that
I might, With thee as with my friend and confidant, lay down my sad burden of
the accursed vices of men, and with thee determine what answering punishment
should be given to such rebellion in crime, in order that the sting of the
punishment might be made as great as the scourge of those crimes, and might
equal them in retribution.'
Then said 1:
`O thou who
directest all things, did I not fear to provoke loathing in thy kindness by
the number of my questions, I would expose to the light of thine
understanding the shadows of another doubt of mine.'
'Nay, rather,'
she answered, 'do thou impart to our hearing all thy questions, not only
those of recent birth but also those aged in the rust of years, that the
agitatiton of thy doubts may be quieted by the sure strength of our
explanations.'
Then said I:
`I marvel as I
think of the compositions of the poets, why thou armest the points of these
invectives solely against the faults of human kind, while we also read that
the Gods limped with the same steps of transgression. For Jupiter, who
carried away the Phrygian boy to the upper world, bore for him there a
proportionate desire; and while he appointed him -as the charge of bearing
him the cup at his table during the day, he made him his bedfellow on the
couch at night. And Bacchus and Apollo, co-heirs of the paternal lewdness,
turned to women, not in the power of godlike strength, but by the trick of
superstitious glove, feigning to be boys.'
Then she, her
first calm look much disquieted, said:
What!
in
thine asking dost thou clothe in the likeness of a doubt a question which is
not worthy to take the form of a doubt? Dost thou attempt to give faith to
the dreamy fancies of the poets, which the activity of poetical art has
portrayed? Does not philosophy's saner treatment file away and erase with
higher understanding that which is learned in the child's cradle of poetic
teaching? Can it be that thou dost not know how poets expose naked falsehood
to their hearers with no protecting cloak, that they may intoxicate their
ears, and, so to speak, bewitch them with a melody of honeyed delight; or how
they cloak that same falsehood with a pretense of credibility, that, by means
of images of objective things, they may mold the souls of men on the anvil of
dishonorable assent ; or that in the shallow exterior of literature the
poetic lyre sounds a false note, but within speaks to its hearers of the
mystery of loftier understanding, so that, the waste of outer falsity cast
aside, the reader finds, in secret within, the sweeter kernel of truth?
Sometimes poets combine historical events and imaginative fancies, as it were
in a splendid structure, to the end that from the harmonious joining of
diversities a finer picture of the story may result. But yet, when the great
body of the gods is spoken of by the poets idly and vainly, or the very
deities are said to have stealthily withdrawn their hands from the chastening
rods of Venus, there dawns the
shadow of
untruth, nor in such matter is the poet found varying from his peculiar
quality. For surely, when the dreams of Epicurus are put to sleep, the
madness of Manichaeus cured, the intricacies of Aristotle argued out, the
fallacies of Arius refuted.
reason then
proves the sole unity of God, the universe declares it, faith believes it,
Scripture attests it. In Him is no spot found, Him no evil fault attacks,
with Him no tempting passion
abides. Here
is splendor never failing, life untiring and immortal, a fountain always
springing, a fruitful conservatory of being, the great source of wisdom, the
primal origin of goodness Then what of it if many, as in the case of the
poets, have distorted the ultimate categories of love for purposes of
literature
? The view either that there are gods, or that they
wanton at the sports of love is
false reme
and darkens to depths of extreme falsehood.' Over that I have drawn the cloud
of silence, but the other I have unfolded in the light of a true
explanation.'
At this I said:
I Now I see,
mother,
that my question savors of a most childlike ignorance.
Still, if another very small inquiry, which promises at least a certain
worth, may dare to appear in thy hearing for consideration, my wish would be
to question thee of a certain matter, not merely in query but in lament.'
To these words
she replied:
Have I not
before this extended to thee free reins to ask without any hindrance or
restraint by me?' I marvel
" then I
said, wherefore certain parts of thy tunic, which should be like the
connection of marriage, suffer division in that part of their texture where
the fancies of art give the image of man.'
'Now from what
we have touched on previously,' she answered, I thou canst deduce what the
figured gap and rent mystically show. For since, as we have said before, many
men have taken arms against their mother in evil and violence, they
thereupon, in fixing between them and her a vast gulf of dissension, Lay me
the hands of outrage, and themselves tear apart my garments piece by piece,
and, as in them, force me, stripped of dress, whom they ought to clothe with
reverential honor, to come to shame .like a harlot. This tunic, then, is made
with this rent, since by the unlawful assaults of man alone the garments of
my modesty suffer disgrace and division.'
Then said I:
Now the stream
of my doubts is calmed by the
light of
thine explanations, and grants my mind a rest from disquiet. But should it
commend itself to thy favor, I would eagerly strive to learn what irrational
reason, what indiscreet discretion, what- misguided affection, has so forced
man's little spark of reason to slumber, that, he, drunk, with the Lethean
cup, of sensuality, not only has become an apostate from thy laws, but also
unrighteously rebels against them.'
Then she
answered:
'If thy wish is
to learn the seeding and origin of this evil, thou shouldst rouse the flame
of higher thought, and creep on to seek with a more eager desire for
understanding. Let keenness expel the intellect's stupidity, let constancy of
attention check flooding thoughts. For as I make my beginning in a loftier
and nobler style, and desire to weave the line of my story, I do not wish as
before to explain my principles on a dead level of words, nor yet to pollute
unholy subjects with new profanities of speech, but rather to gild with the
olden ornaments of chaste words matters of shame, and to deck them in the
various colors of beautiful expression. For it is fitting to purple the dross
of the aforesaid vices with glowing phrase, to perfume the foulness of evil
with the odor of sweet words, in order that the stench of such great filth
may not go abroad far upon the winds, and bring many to indignation and
loathing disgust. Sometimes, no doubt, as we have touched on hitherto, since
speech should be related to the matters of which we
speak,
deformity of expression ought to be molded I to ugliness of subject. But in
the coming theme, in order that evil words may not offend the readers'
hearing, nor establish an abode in the mouth of a virgin, wish to give to
these monstrous vices a cloak of well-sounding phrases.'
'Now the hunger
of my intellect,' I said, 'the sharpness of my burning desire, the ardor of
my fervent spirit, the constancy of my heightened and firm attention, request
the things which thou promisest.'
Then said she:
'When God wished
to bring the creation of His worldly palace out from the spiritual abode of
His inner preconception into external mold, and to express, as in a material
word and by its real existence, the mental word which He had conceived from
the everlasting foundation of the universe, like a splendid world's
architect, like a goldsmith working in gold, like the skilful artisan of a
stupendous production, like the industrious workman of a wonderful work, He
fashioned the marvelous form of His earthly palace, not with the laborious
assistance of an exterior agency, nor by the help of material lying there at
hand, nor because of any base need, but by the power of His sole independent
will. Then God added to this worldly palace various kinds of things, and
these, though separated by the strife of different natures, He governed with
harmony of proper order, furnished with laws and bound with ordinances. And
thus He united with mutual and fraternal kisses things antagonistic from the
opposition of their properties, between which the space had made its room
from contraries, and He changed the strife of hatred into the peace of
friendship. All things, then, agreeing through invisible bonds of union,
plurality returned to unity, diversity to identity, dissonance to harmony,
discord to concord in peaceful agreement. But after the universal Maker had
clothed all things with the forms for their natures, and had wedded them in
marriage with portions suitable to them individually, then, wishing that by
the round of mutual relation of birth and death there should to perishable
things be given stability through instability, infinity through impermanence,
eternity through transientness, and that a series of things should be
continually woven together in unbroken reciprocation of birth, He decreed
that similar things, stamped with the seal of clear confirmity, be brought
from their like along the lawful path of sure descent. Me, then, He appointed
a sort of deputy, a coiner for stamping the orders of things, for the purpose
that I should form their figures on the proper anvils, and should not let the
shape vary from the shape of the anvil, and that through my activity and
skill the face of the copy should not be changed by additions of any other
elements from the face of the original. Accordingly, obeying the command of
the Ruler, in my work I stamp, so to speak, the various
coins of
things in the image of the original, exemplifying the figure of the example,
harmoniously forming like from like, and have produced the distinctive
appearances of individual things. Yet beneath the mysterious, divine majesty,
I have so performed this work and service that the right hand of spiritual
power should direct my hand in its application, since the pen of my
composition would stray in sudden error, should it not be guided by the
supreme Supporter. Without the help, however, of an assisting worker, I could
not perfect so many classes of things. Therefore, since it pleased me to
sojourn in the grateful palace of the eternal region, where no blast of wind
destroys the peace of pure serenity, where no dropping night of clouds buries
the untired day of open heaven, where no violence of tempest rages, where no
rioter's madness impends in thunder, in the outskirt world I stationed Venus
who is skilled in the knowledge of making, as under-deputy of my work, in
order that she, under my judgment and guidance, and with the assisting
activity of her husband Hymen and her son Cupid, by laboring at the various
formation of the living things of earth, and regularly applying their
productive hammers to their anvils, might weave together the line of the
human race in unwearied continuation, to the end that it should not suffer
violent sundering at the hands of the Fates.'
While, in the
progress of this narrative, mention was being made of Cupid, I slipped a
question of the following tenor into an interruption, with which I had broken
in, saying:
`Stay!
stay!
Did I not fear to incur disfavor from thy kindness by rude division of thy
speech, and by the burden of my questions, I would desire to know, from thy
discernment and by thy delineation, the' nature of Cupid, on whom thy speech
has touched before with some slight mention. For though various authors have
pictured his nature under the covering wrap of allegory, they have yet left
us no marks of certainty. And his authority over the human race is seen from
experience to be so powerful that no one, whether marked with the seal of
nobility, or clothed in the beauty of exceptional wisdom, or fortified with
the armor of courage, or robed in the garment of loveliness, or honored with
distinctions of other graces, can except himself from the comprehensiveness of
the power of love.'
Then she, slowly
shaking her head, said in words foretelling rebuke:
'I believe that
thou art serving as a paid soldier in the camp of Cupid, and art connected
with him by some relationship and close intimacy. For thou dost eagerly try
to explore his tangled maze, though thou oughtest rather to be applying thy
mind's attention the more closely to my discourser rich in treasures of
thought. But nevertheless, before it advances into the course of my further
speech, since I sympathize with the weakness of thy humanity, I am obliged to
dispel, as far as in my small ability lies, the shadows of thine ignorance.
Besides I am bound to the solving of thy problems by solemn obligation and
promise. So, either through describing with faithful description, or defining
with correct definition, a matter that is non-demonstrable I shall
demonstrate, one that is inextricable I shall untangle, albeit this, which is
not bound in obedience by connections with any substance, and does not desire
the scrutiny of the intellect, cannot be stamped with mark or any
description. Then let there be given this representation of the subject, as I
have determined it, let this issue as the explanation of a nature
inexplicable, let this be the conception of a subject unknown this theory be
given of a matter not ascertainable and yet, withal, in chastened and lofty
style:
|
Pax odio, fraudique fides, spes juncta timori,
Est amor, et mistus cum ratione furor.
Naufragium dulce, pondus leve, grata Charybdis,
Incolumis languor, et satiata fames.
Esuries satiens, sitis ebria, falsa voluptas,
Tristities laeta, gaudia plena malis.
Dulce malum, mala dulcedo, sibi dulcor amarus,
Cujus odor sapidus, insipidusque sapor.
Tempestas grata, nox lucida, lux tenebrosa,
Mors vivens, moriens vita, suave malum.
Peccatum veniae, venialis culpa, jocosa,
Poena, pium facinus, imo, suave scelus.
Instabilis ludus, stabilis delusio, robur
Infirmum, firmum mobile, firma movens.
Insipiens ratio, demens prudentia, tristis
Prosperitas, risus flebilis, aegra quies.
Mulcebris infernus, tristis paradisus, amoenus
Carcer, hiems verna, ver hiemale, malum.
Mentis atrox tinea, quam regis purpura sentit,
Sed nec mendici praeterit illa togam.
Nonne per antiphrasim, miracula multa Cupido
Efficiens, hominum protheat omne genus.
Dum furit iste furor, deponit Scylla furorem,
Et pius Aeneas incipit esse Nero.
Fulminat ense Paris, Tydeus mollescit amore,
Fit Nestor juvenis, fitque Melincta senex.
Thersites Paridem forma mendicat, Adonim
Davus, et in Davum totus Adonis abit.
Dives eget Crassus, Codrus et abundat egendo,
Carmina dat Bavius, musa Maronis hebet.
Ennius eloquitur, Marcusque silet; fit Ulysses
Insipiens, Ajax desipiendo sapit.
Qui prius auctorum solvendo sophismata vicit,
Vincitur hoc monstro, caetera monstra domans.
Quaelibet in facinus mulier decurrit, et ultro,
Ejus si mentem morbidet iste furor,
Nata patrem, fratremque soror, vel sponsa maritum
Fraude necat, fati praeveniendo manum.
Sicque per ascensum male syncopat illa mariti
Corpus, furtivo dum metit ense caput.
Cogitur ipsa parens nomen nescire parentis,
In partuque dolos, dum parit ipsa parens.
Filius in matre stupet invenisse novercam,
Inque fide fraudes, in pietate dolos.
Sic in Medea pariter duo nomina pugnant,
Dum simul esse parens, atque noverca cupit.
Nesciit esse soror, vel se servare sororem,
Dum nimium Cauno Byblis amica fuit.
Sic quoque Myrrha suo nimium subjecta parenti,
In genitore parens, in patre mater erat.
Sed quid plura docebo, Cupidinis ire sub hasta
Cogitur omnis amans, juraque solvit ei.
Militat in cunctis, ullum vix excipit hujus
Regula, cuncta ferit fulmen et ira sui.
In quem non poterit probitas, prudentia, formae
Gratia, fluxus opum, nobilitatis apex.
Furta, doli, metus, ira, furor, fraus, impetus, error,
Tristities, hujus hospita regna tenent.
Hic ratio, rationis egere, modoque carere
Est modus, estque fides non habuisse fidem.
Dulcia proponens assumit amara, venenum
Infert, concludens optima fine malo.
Allicit illiciens, ridens deridet, inungens
Pungit, et afficiens inficit, odit amans.
Ipse tamen poteris ipsum frenare dolorem,
Si fugias, potior potio nulla datur.
Si vitare velis Venerem, loca, tempora vita,
Nam locus et tempus, pabula donat ei.
Si tu persequeris, sequitur; fugiendo fugatur;
Si cedis, cedit; si fugis, illa fugit.
Jam ex hoc meae doctrinae artificio, cupidinariae artis elucescit
theorica, per librum vero experientiae, tibi practicam poteris comparare. Nec
mirandum, si in praefata Cupidinis depictione notulas reprehensionis
intersero, quamvis ipse mihi quadam germanae consanguinitatis fibula
connectatur; non enim vel detractoriae malignitatis caliginosa rubigo,
vel incandentis odii fervor foras egrediens, vel invidiae tyrannus extra
desaeviens, ad has invectivas accusationis me impulit, sed ne veritatis per
se loquentis evidentiam videor silentio strangulare. Non enim originalem
Cupidinis naturam in honestate, redarguo, si circumscribatur frenis
modestiae, si habenis temperantiae castigetur; si non germen excursionis
limites deputatos evadat, vel in nimium tumorem ejus calor ebulliat, sed si
ejus scintilla in flammam evaserit vel ipsius fonticulus in torrentem
excreverit, excrementi luxuries amputationis falcem expostulat, exuberationis
tumor solatium medicamenti desiderat. Quoniam omnis excessus, temperatae
mediocritatis incessum disturbat, et abundantiae morbidae inflatio
quasi in quaedam apostemata vitiorum exuberat. Praevia igitur theatralis
oratio joculatoriis evagata lasciviis, tuae puerilitati pro ferculo
propinatur; nunc stylus paululum maturior ad praefinitae narrationis
propositum revertatur. Ut supra praelibando docui, terrestrium animalium
materiandae propagini Venerem destinavi, ut varias materias in rebus
materiandis excudendo substerneret, ego vero in naturarum purificatione
multiplici, ut operibus manum supremae expolitionis apponerem, et ut
instrumentorum fidelitas pravae operationis fermentum excluderet, ei duos
legitimos malleos efformavi, quibus et Parcarum caveret insidias, resque
multimodas essentiae praesentaret. Incudum etiam nobiles officinas
ejusdem artificio deputavi, praecipiens ut his eosdem malleos adaptando,
rerum effigiationi fideliter indulgeret, ne ab incudibus malleos aliqua
exorbitatione peregrinare permitteret. Ad officium etiam scripturae, calamum
praepotentem eidem fueram elargita, ut in competentibus schedulis ejusdem
calami scripturam poscentibus, quarum meae largitionis beneficio fuerat
compotita, juxta meae orthographiae normulam, rerum genera figuraret, ne a
propriae descriptionis semita in falsigraphiae devio eumdem divagari
sustineret. Sed cum ipse genialis concubitus ordinatis complexionibus res
diversorum sexuum opponi dissimiles ad exsequendam rerum propaginem,
connectere teneretur, ut in suis connexionibus artis grammaticae
constructiones canonicas observaret, suique artificis nobilitas nullius
artis ignorantia suae ferret gloriae detrimentum, curialibus praeceptis sub
magistrali disciplina, eam videlicet disciplinam instruendam docui, quae
artis grammaticae regulas in suarum constructionum unionibus artificiosis
admitteret; alias vero extra ordinarias nullius figurae excusatione redemptas
excluderet. Cum enim attestante grammatica, duo genera specialiter,
masculinum et femininum, ratio naturae cognoverit, quamvis dum quidam homines
depauperati signaculo, juxta meam opinionem, possent neutri generis
designatione censeri, tamen Cypridi sub intimis admonitionibus minarum
tonitru ingessi, ut in suis conjunctionibus ratione exigentiae, naturalem
constructionem solummodo masculini femininique generis celebraret. Cum
enim masculinum genus suum femininum exigentia habitudinis genialis
adsciscat, si eorumdem generum constructio anomale celebretur, ut res ejusdem
sexus sibi invicem construantur, illa quidem constructio nec evocationis
remedio, vel conceptionis suffragio, apud me veniam poterit promereri. Si
enim genus masculinum genus consimile quadam irrationabilis rationis deposcat
injuria, nulla figurae honestate illa constructionis junctura vitium poterit
excusare, sed inexcusabilis soloecismi monstruositate turpabitur. Praeterea,
Cypridi mea indixit praeceptio, ut ipsa in suis constructionibus,
suppositiones appositionesque ordinarias observando, rem feminini sexus
charactere praesignitam, suppositionis destinaret officio; rem vero
specificatam masculini generis, sede collocaret appositi, ut nec appositum in
vicem suppositi valeat declinare, nec suppositum possit in regionem appositi
transmigrare; etiam cum utrumque regatur ab altero, appositum sub adjectiva
proprietate, suppositum subjectivae proprietatis proprium retineret,
exigentiae legibus invitatum. Praeterea, adjunxi, ne Dyonea conjunctio in
transitivae constructionis habitum uniformem, vel reciprocationis curriculum,
vel retransitionis anfractum reciperet, solius transitionis recta directione
contenta, vel alicujus etiam disgressantis naturae nimia intercisione
sufferret, ut genus activum in passivum valeat usurpativa assumptione,
vel idem in activum suae proprietatis dispositione redire, vel sub passivi
litteratura activi retinendo naturam, sibi legem termini deponentis assumere:
Nec mirandum, si pleraeque maximae, titulo grammaticae facultatis adscriptae,
a venereae artis domicilio patiantur repulsam, cum ipsa eas quae suae
praeceptionis regulis obsequuntur, in sinum suae familiaritatis admittat; eas
vero quae eloquentissimae contradictionis insultibus ejus leges expugnare
conantur, aeterni anathematis exclusione suspendat, cum philosophicae
assertionis auctoritas maximarum plerasque diversis facultatibus fateatur
esse communes; quasdam vero ultra suarum disciplinarum domicilia, nullam
habere licentiam excursandi. Sed quia tantas Parcarum argutas
oppositiones Venerem novi agonistae disputationis ingressuram conflictum,
alicujus tergiversatione fallaciae Venus ab Atropos coarctantes conclusionis
subtimeret argutias, ipsam disciplinam docendo juxta quae dissertivae
disciplinae praecepta suarum argutionum formas excederet. Et quomodo in
adversarii argutionibus fraudulentis, fallaciae latibulum inveniret, ut
disputationis agoniam contra adversariae partis insidias posset securius
celebrare, et per instantiam similia oppositionum argumenta refellere.
Injunxi etiam ut syllogistica ejus complexio duorum terminorum contenta
compendio, nullis Aristotelicis figuris obnoxia, trium propositionum
ordinatione congrua texeretur, in tantum, ut in singulis propositionibus,
major extremitas praedicationis fungeretur officio, minor vero
subjiciendi legibus teneretur. In prima vero propositione nullo verae
inhaerentiae modo, sed sola ratione contractus intrinseci, subjecto inhaereat
praedicatum; in assumptione vero relativorum oculorum, reciprocis
impressionibus, expressius minori major annectatur extremitas. Sed in
conclusione expressissimae inhaerentiae, vinculo veriori subjecti
praedicatique carnalis celebretur connexio. Hoc etiam mei fuit consilii, ut
nullius conversionis retrogradatione pestifera, venereae complexionis termini
analogicae praedicationis jura servantes, suarum vices sedium alternarent. Et
ne consequentis fallacia, ex similium conformatione progenita, posset industriam
Veneris impedire, terminos specialibus specificavi signaculis, ut familiari
liberae agnitionis intuitu, audenter agnosceret quos terminos subjectionis
gradus inferior, quos vero praedicationis apex superior ex suae habitudinis
jure deposceret, ne si complexio terminorum inconsequens proportionatam
habitudinem non teneret in commune, nugationis uniformis deformitas
nasceretur. Sicut autem quasdam grammaticae dialecticaeque observantias
inimicantissimae hospitalitatis incursu volui a Veneris anathematizare
gymnasiis; sic metonymicas rhetorum propositiones, quas in suae amplitudinis
gremio rhetorica mater amplectens, multis suas rationes conflat honoribus,
Cypridis artificii interdixi, ne si nimis durae translationis excursu a
suo reclamante subjecto, praemium alienet in aliud, in facinus facetia, in
rusticitatem urbanitas, tropus in vitium, in decolorationem color nimius
convertatur. His apparatuum nobilitatisque praesignibus Veneris, terrestris
incolatus transivit in patriam. Quae cum suffraganeis instrumentis ad humanae
geneseos seriem contexandam, desudando laborans, Parcarumque manibus
interfecta subtili resarciens acu, subtilius haec renodat. Sicque
stipendiariae administrationis jura, officiosissima curiositate persolvit.
Sed quoniam ex maternae satietatis identitate fastiditus animus indignatur,
quotidianique laboris ingruentia exsequendi propositum appetitus
exstinguitur. Unitas operis toties repetita Cytheream infestat
fastidiis, continuataeque laborationis effectus, laborandi excludit affectum.
Illa igitur magis appetens otii effeminari sterilibus, quam fructuosis
exerceri laboribus, ferialis operationis exercitatione, negotiali praeposita,
nimiae otiositatis desideriis coepit infantibiliter juvenisci. Et quoniam
apud quem desidiae torpor castrametatur, ab eo omnis virtutis militia
relegatur, otiique sterilitas, pravae sobolis, solet fecunditatem efficere.
Potus etiam inundans diluvium, in nimias despumat libidines, cibique effrenis
ingurgitatio consimiles nauseas superfluitatis eructat. Venus his furiis
aculeata lethalibus, in suum conjugem hymenaeum, tori castitatem peste
adulterationis incestans, cum Antigamo coepit concubinarie fornicari, suique
adulteri suggestionibus irretita lethiferis, liberale opus in
mechanicum, regulare in anomalum, civile in rusticum inciviliter immutat,
meumque inficiata praeceptum, malleos ab incudis exhaeredans consortio,
adulterinis damnat incudibus. Ipsae etiam incudes nativae, suorum malleorum
deplorantes absentiam, eosdem lacrymabiliter videntur deposcere. Et, quae gladio
Atropos universa demetenti solebat clypeum defensionis opponere, jam eidem
stabilitate conciliationis mutuo foedere ligatur, fatique falcem in messem
humani generis nimium excursare permittens, damnum nulla novi seminis pensat
origine; sed potius se grammaticis constructionibus destruens, dialecticis
conversionibus invertens, rhetoricis coloribus decoloratis suam artem
in figuram, figuramque in vitium transfert: dumque fornicariis excessibus cum
adultero perpetuat concubinatus illecebras, ab eodem suscipiens, pro filio,
spurio compotitur. Qui dum nullius delectationis amoenitate gaudet, nullius
jocosae jucunditatis vult meridiari deliciis, ut quasi per antiphrasim, jocus
a jocasitate dicatur, ei nomen usus impressit. Duo igitur Dionae dati sunt
filii, discrepantia generis disparati, nascendi lege dissimiles, mox titulis
discrepantes, artificio deformes. Hymenaeus namque uterinae fraternitatis in
affinis confinio quem excellentioris dignitatis extollit prosapia, ex Venere
sibi Cupidinem propagat in filium; Antigamus vero scurrilis vel ignobilitatis
genere derivatus, adulterando, adulterinum filium jocum sibi
joculatorie parentat. Illius nativitatem, matrimonii excusat solemnitas;
hujus propaginem divulgati concubinatus accusat vulgaritas. In illo, paternae
civilitatis elucescit urbanitas; in hoc, paternae inurbanitatis tenebrescit
rusticitas. Iste inargentatos nitoribus argenteos fontes inhabitat; hic loca
perenni ariditate damnata indefesse concelebrat. Iste in grata planitie fixit
tentoria; huic vallium complacent nemorosa. Iste in tabernaculis
indeficienter pernoctat, hic sub dio dies noctesque continuat. Iste aureis
venabulis vulnerat quem venatur; hic, quem ferit, ferreis jaculis lanceat.
Iste suos hospites debriat nectare subamaro, hic suos absynthii potu perimit
acetoso. Jam mea oratio chartulae tuae mentis inscripsit, qualiter otii
damnosa pernicies Venerem educavit emphaticam, qualiter diluviosi potus
inundatio venenosum patrat incendium; qualiter ex cibi ingurgitatione ducens
originem, plerosque luxuriae elephantina lepra percussit. Ecce, super
hominibus acuta Veneris febre languentibus, aerumnosae lamentationis carmen
cecini querulosum; nunc similiter aliis quos aliorum vitiorum morbida turba
conturbat, sub cantu elegiaco querimoniosae orationis citharam temperemus.
Multi enim dum Charybdis ingluviosae hiatus voraginosos subterfugiendo
devitant, in Scyllae malignantis abysso inopinata periclitatione
naufragantur. Plerique etiam dum impetuosi torrentis occursus tumidos
evadunt, stagni limositate viscantur. Alii dum dependentis montis
praecipitia, cautela consulente declinant, in coaequata planitie
praecipitatione spontanea colliduntur. Ea igitur quae disseram, tuae menti
clavo memoriae tenacis affigas, animique vigilantia somnum torporis excutias,
ut mecum maternis excitatus visceribus, periclitantium hominum naufragiis
compatiendo condoleas, et praeambulae admonitionis clypeo loricatus,
monstruoso exercitui vitiorum occurras, et si quae prava semina in horto tuae
mentis audeant pullulare, falce maturae sectionis exstirpes. Tunc ego: Jam
pridem mea mens exhilarata tuae disciplinationis compendio, tuis
correctionibus libentissimam aurem inclinat. Tunc illa:
|
METRE V.
Pax odio,
fraudique fides, spes juncla timori.
Love is peace joined
with hatred, faith with fraud, hope with fear, and fury mixed with reason,
pleasant shipwreck, light heaviness, welcome Charybdis, healthy sickness,
satisfied hunger, famished satiety, s drunken thirst, deceptive
delight, glad sorrow, joy full of pains, sweet evil, evil sweetness, pleasure
bitter to itself, whose scent is savory, whose savor is tasteless, grateful
tempest, clear night, shadowy day, living death, dying life, agreeable
misfortune, sinful forgiveness, pardonable sin, laughable punishment, holy
iniquity, nay, even delightful crime, unstable play, fixed delusion,
weak vigor, changeable firmness, mover of things established,
undiscerning reason, mad prudence, sad prosperity, tearful laughter, sick
repose, soothing hell, sorrowful paradise, pleasant prison, vernal winter,
wintry spring, calamity, bold moth of the mind, which the purple of the king
feels, and which does not pass by the toga of a beggar. Does not Cupid,
working many miracles by changing things into their opposites, transform the
whole race of men? When the monk and the adulterer have both been foreign to
a man, he yet compels these ' two to possess and dwell in him at the same
time. While his madness rages, Scylla lays aside her fur , the good Eneas
begins to be a Nero, Paris lightens with his sword, Tydeus -s is gentle in
love, Nestor becomes young and Melicerta old, Thersites begs Paris for his
beauty, Davus begs Adonis and into Davus goes all of Adonis, rich Crassus is
in want and Codrus has abundance in poverty, Bavius produces poetry, the muse
of Maro is dull, Ennius is eloquent, Marcus is silent, Ulysses becomes
foolish, Ajax in his folly is wise.
He who in
time past saw through the stratagem of Antaeus and vanquished him, is
vanquished by this prodigy, which subdues all others. If this madness infect
a woman's mind, she runs into any conceivable crime, and beyond; the daughter
treacherously kills her father, the sister her brother, the wife her husband,
anticipating the hand of fate. And thus in the evil progression she hews her
husband's body, and with stealthy sword
1 Alain plays on
the words - instabilis ludus, stabilis delusio.
severs his
head. Even the mother is forced not to know the name of parent, and, while
she is giving birth, gives birth also to lies. The son is horrorstricken to
find in his mother a stepmother, in faith deceit, in piety guile. Thus in
Medea two names fight equally, for at one time she desires to be both mother
and stepmother. The sister knows not her station or how to keep herself a
sister, when Byblis has become too far a friend of Caunus. So also Myrrha,
too subject to her sire, was a parent with her progenitor, and a mother with
her father. But why should I tell
more ? Under
the spear of Cupid must each lover go, and pay him his dues. He wages war
against all; his rule
excepts
hardly a one; he smites all things with the anger of his lightning, and
against him neither probity nor prudence will be of effect, nor beauty of
form, nor abundance of riches, nor the height of nobility. Thefts, lies, fear,
anger, fury, deceit, violence, error, sadness poetry is strange dominions.
Here
a
on, moderation to be unrestrained, faith to have no faith. Displaying the
sweet, he adds the bitter, instils poison, and finishes best things with an
evil end. Attracting he seduces, laughing he jeers, with smarting ointment he
anoints, laying hold he corrupts, loving he hates. Yet thou canst thyself
bridle that madness, if thou fleest-no stronger medicine is given. If thou
wouldst escape Love, shun his places, his times; both place and time give him
nourishment. If thou followest him, he
attends ; by
fleeing, he is put to flight; if thou retreatest, he retires; if thou fleest,
he flies.
PROSE V.
Jam ex hoc mea
doctrine artificio.
Now the theory of
the art of love has appeared clearly to thee from my skillful presentation,
and through the book of experience thou wilt be able to acquire for thyself
its practice. And it is not strange if in this portrayal of Cupid I
intersperse slight signs of blame, although he is allied to me by the
connection of own blood-relationship. Disparaging malice, 'with its deep
rust, did not drive me to these upbraiding and reproving censures, nor the
intensity of burning hate breaking forth from within, nor the tyrant of
jealousy raging furiously without, but the fear lest I should seem to
strangle, clear and eloquent truth by silence. I do not deny honorableness to
the essential nature of love if it is checked by the bridle of moderation if
it is restrained by the reins of sobriety, if it does not transgress the
determined boundaries of the dual activity, or its heat boil to too great a
degree. But if its spark shoots into a flame, or its little spring rises to a
torrent, the rankness of the growth demands the pruning-knife, and the
swelling and excess requires an assuaging medicine; for all excess disturbs
the progress of well-regulated temperance, and the pride of unhealthy
extravagance fattens, so to speak, into imposthumes of vices'
The former
poetical discourse, then, which strayed into playful jest, is set before thee
as a treat for thy childishness. Now let the style, which had slightly
wandered toward the boyish and light verses of thv youth, return to the
ordered theme of the narration previously planned. As I showed in touching on
the subject before, I appointed Venus to build up a progeny from the living
creatures of earth, that in her work of producing things she might shape in
the rough various materials, and lay them before me. But I, in the manifold
formation of their natures, was to add the execution of the final and
polishing hand. And in order that faithful tools might exclude the confusion
of poor work, I have assigned to her two lawful hammers, by which she may
bring the stratagems of the Fates to naught, and present to view the
multiform subjects of existence. Also I appointed for her work anvils, noble
instruments, with a command that she should apply these same hammers to them,
and faithfully give herself up to the forming of things, not permitting the hammers
to leave their proper work, and become strangers to the anvils.f For the
office of writing I provided her with an especially potent reed-pen, in
order that, on suitable leaves desiring the writing of this pen (in the
benefit of my gift of which leaves she had been made a sharer), she might,
according to the rule of my orthography, trace the natures of things, and
might not suffer the pen to stray in the least measure possible from the path
of proper description into the by-track of false writing. But since for the
production of progeny the rule of marital coition, with its lawful embraces
was to connect things unlike in their opposition of sexes, I, to the end that
in her connections she should observe the orthodox constructions of
grammatical art, and that the nobility of her work should not mar its glory
by ignorance of any branch of knowledge, taught her, as a pupil worthy to be
6s taught, by friendly precepts under my guiding discipline, what rules of
the grammatical art she should admit in her skilful connections and
constructions, and what she should exclude as irregular and not redeemed b
any justifying figure. For although natural reason recognizes, as grammar
corroborates, two genders specially, namely masculine and feminine-albeit
some men, deprived of the sign of sex, can be thought of in my opinion by the
designation of neuter-yet I enjoined Cypris, with the most friendly
admonitions, and under the most powerful thunder of threats, to solemnize in
her connections as reason demands, only the natural union of the masculine
with the feminine gender. For, since according to the demand of nuptial
custom the masculine gender takes to itself its feminine gender, if the
joining of these genders should be celebrated irregularly, so that members of
the same sex should be connected with each other, that construction would not
earn pardon from me, either by the help of evocation or by the aid of
conception. For if the masculine gender by some violent and reasonless
reasoning should demand a like gender, the relation of that connection could
not justify its vice by any beauty of figure, but would be disgraced as an
inexcusable and monstrous solecism.
Furthermore, my
command enjoined Cypris that, in her constructions, she have regard to the
ordinary rules for nouns and adjectives, and that she appoint that organ
which is especially marked with the peculiarity of the feminine sex to the
office of noun, and that she should put that organ characterized y the signs
of the masculine sex in the seat of the adjective. Thus should it be that
neither the adjective should be able to fall into the place of the noun, nor
should the noun remove into the region of the adjective. And since each is
influenced by the other, by the laws of necessity the adjective is attracted
according to its modifying quality, and the noun as is proper in a thing
retentive of substantive nature. Besides this, I added that the Dionean
conjugation should not admit into its uniform use of transitive construction
either a defective use, or the circuity of reflexiveness, or the excess of
double conjugation-it being rather contented with the direct course of single
conjugation-nor should suffer by the irruption of any wandering influence to
such degree that the active voice should become able by a usurping assumption
to cross over into the passive, or the latter by an abandonment of its
peculiar nature to turn into the active, or, retaining under the letters of
the passive the nature of the active, to assume the law of the deponent. Nor
is it strange if many conjugations, characterized by the mark of fullest
grammatical strength, suffer repulse from the dwelling of the art of Venus;
for though she admits into the bosom of her friendship those which follow her
rules and direction, yet those which in the boasting of a most eloquent
contradiction
try to overthrow her laws, she suspends in the
exclusion of an eternal anathema.
The voice of
controversial logic, moreover, will acknowledge that very many powerful
connections draw upon
divers stores
of strength-though there are some which have no freedom to go beyond their
own stations and restraints. And since I knew that Venus was entering into
conflict and sharp argument against the active opposition of the Fates, I
gave
her, according to the maxims of controversial
learning, and to the end that she should not fall into the closing trap Of a
conclusion at the hands of Atropos through any deceiving trick,
instruction that she transcend the formal limits of her own arguments,
and that she find the lurking-place of false deceit in those of her
opponents. So might she the more safely carry on the contest and dispute
against the wiles of the adversary, and by her earnestness refute the false
arguments
of her opponents. Moreover, I added that a
syllogistic conclusion in the due order of three propositions should be
arranged, but that it should be content with an abridgment to two terms,
following none of the Aristotelian figures; being of such sort that in every
proposition the major extreme should perform the office of the predicate, and
the minor should be the subject, and be bound by its laws. In the first
proposition the predicate should cling to the subject, not in the manner of
true inherence, but simply by the way of external connection, as with a term
predicated from a term. In the minor proposition the major term should be
joined to the minor more closely by the reciprocal pressure of the kisses of
relation. But in the conclusion there should be celebrated, in the truer bond
of closest inherence, the fleshly connection of
subject
and predicate. It was also part of my plan that
the terms in the conclusion of love should not, by any pernicious and
retrograding conversion, following the laws of predication by analogy, change
their places and stations. And to the end that no false consequent, born from
terms like and equal, should be able to hinder the work of Venus, I
distinguished the terms with special marks, that she might plainly recognize
with familiar insight and easy perception what term, from the law of their
nature, the more humble step of the subject demands, and what the loftier
summit of the predicate ; for so, if a conclusion should inconsequently have
its terms ont of right relation, there should not still arise complete
deformity and continual folly.
Furthermore,
just as it has been my purpose to attack with bitter hostility certain
practices of grammar and logic, and exclude them from the schools of Venus,
so 'I have forbidden to the arts of Cypris those metonymic uses of
rhetoricians which Mother Rhetoric embraces in her wide bosom, and inspires
as her speech with many graces; for I feared lest if, in the pursuit of too
strained a metaphor, she should change the predicate from its protesting
subject into something wholly foreign, cleverness would be too far
converted into a blemish, refinement into grossness, fancy into a
fault, ornament into a gaudy show.
With these
distinctive marks of splendor and nobility, the earthly presence of Venus
came into thy native sphere. Most energetically she labored with the aid of
her instruments in weaving the series of human birth, mending with a slender
needle those parts that had been sundered by the hands of the Fates, and more
subtly still joining these one to another. And thus did she once, with the
most obedient care, perform to me the dues of her tributary administration.
But
since the soul, when glutted from its birth with a
satiety of the same thing comes to loathe it, and its desire to
accomplish is extinguished by attack on the daily labor, the uniform
character of the work so many times repeated tired and disgusted
Cytherea, and the effect of continued labor took away the wish to
perform. She, then, wishing rather to be pampered in unfruitful love than to
be exercised in fruitful labors, though she had been entrusted, as related,
with the busy work of a festal activity, began to be young and childish over
the joys of extreme idleness. Now with whom sluggish inactivity has gained a
stronghold, by him all service of virtue is rejected, and the unproductiveness
of sloth is wont to form its abundance of misshapen offspring; draining a
flood of drink, he wantons in excessive licentiousness, and his unrestrained
gormandizing of food throws back like vomit from its surfeit. Venus stung by
these fatal passions, began as a
concubine ,
defiling the chastity of her marriage-bed in the polluting sin of
adultery against her husband Hymen, to commit fornication with Antigamus.
Enmeshed in the ruin-bringing suggestions of her adulterer, she has
unreasonably changed a spontaneous work into a mechanical, a normal into an
abnormal, a refined into a gross, and, corrupting my precept taught her, has
denied the hammers the association of their proper anvils, and condemned them
to the adulterous anvils. Moreover, the natural anvils bewail the absence of
their hammers, and are seen sadly to demand them. And she who was wont to
hold out the shield of defense to that sword of Atropos which severs all
things, now has become bound to the latter in a mutual alliance on firm consideration,
and permits the sickle of fate to run out far into the grain of the human
race, and does not repair the
loss with
renewed birth from any fresh seed. But rather, destroying herself in
grammatical constructions, and perverting herself in dialectical conversions,
she changes her art by the gaudy ornaments of rhetoric into artifice, and her
artifice into viciousness.
While in her
wild fornication she was continuing the illicit actions of concubinage with
the adulterer, she conceived offspring from him, and became the parent of a
bastard for a son. Though this latter does not rejoice in any pleasure or
delight, or wish to bask in any of the joys of mirth, yet she, to the end
that he might be called.
as by
antiphrasis, Mirth, in the absence of mirth, placed the name of that
disposition upon him. To Dione, then, were given two sons, divided by
differences in kind unlike by law of their birth, dissimilar in the marks of
their qualities, ill-agreeing in the variance of their occupation. For Hymen,
who is related to me by the bond of brotherhood from the same mother, and
whom a stock of excellent worth produced, begot to himself from Venus a son
Cupid. But Antigamus, scurrilous and descended from a race of ignobility, by
his adultery with Venus has lightly become the father of an illegitimate son,
Mirth. A solemn marriage accounts for the birth of the former; a low and
notorious concubinage denounces the descent of the latter. In the
former
shines glooms his father's culture and courtesy;
in the latter the grossness of his father's brutality. The former
dwells by gleaming springs, silvery in white splendors; the latter
continually frequents places cursed with perennial barrenness. The latter
pitches his tent on the desert plain; the former is pleased with the wooded
valley. The latter without cease spends the night in taverns; the former
continues days and nights under the clear sky. The
former
wounds those whom he pursues with golden
hunting-spears; the latter lances those whom he strikes with iron
javelins. The
former intoxicates his
guests with a nectar not bitter; the latter ruins with the sour drink
of absinthe.
Now my discourse
has traced on the chart of thy mind the manner in which the ruinous evil of
idleness has produced inordinate love; how the excess and deluge of drink has
brought to pass love's raging lust; how, taking its rise in gluttony, the
ivory-white leprosy of licentiousness has destroyed great numbers. Up to this
point I have sung a sorrowful song of suffering and lament over those lying
sick with the acute fever of sensual passion. Now as to the rest, whom the
unhealthy rout of other vices confounds, let us tune the cithara of our
complaint to the manner of elegiac song. For many, while they shun and avoid
the abysmal mouths of greedy Charybdis, yet are miserably shipwrecked by
unthought peril in the depths of black Scylla. And very many, while they
escape the ruinous rush of the vehement flood, become stuck in the greedy
slime of the sluggish fen. Others, while they avoid with care and caution the
precipices of the steep mountain, dash themselves together on the level plain
by their own headlong haste. Such matters, then, as I cast into thy mind,
fasten there by the nail of retentive memory, and by watchfulness of soul
shake off slothful sleep, so that, stirred by my maternal feelings, thou
mayest sympathize and condole over the ruin of desperate men, and, armed with
the shield of early admonition, meet the monstrous force of vices, and, if
any herb of base seed dare to sprout in the garden of thy mind, mayest cut it
and root it out with a timely sickle.'
Then said I :
'Now long since
my mind has rejoiced in the profit of thy teaching, and inclined a most
willing ear to thy censures.'
|
Heu, quam praecipiti passu ruinam
Virtus sub vitio victa laborat?
Virtutis species exsultat omnis,
Laxantur vitio frena furoris,
Languet justitiae Lucifer, hujus
Vix umbrae remanet umbra superstes
Exstinctumque sui sidus honoris
Deflet, lucis egens, noctis abundans
Dum fulgur scelerum fulminat orbem,
Nox fraudis fidei nubilat austrum:
Virtutumque tamen sidera nulla
Istius redimunt noctis abyssum,
Incumbit fidei vespera mundo
Nocturnumque chaos fraudis abundat.
Languet fraude fides, fraus quoque fraudem
Fallit fraude, dolo sic dolus instat,
Mores moris egent moribus orbi,
Leges lege carent, jusque tenoris
Perdunt jura sui; jam sine jure
Fit jus omne, viget lex sine lege.
Mundus degenerat, aurea mundi
Jam jam degenerant saecula, mundum
Ferri pauperies vestit, eumdem
Olim nobilitas vestiit auri,
Jam jam hypocrisis pallia quaerunt
Fraudes, et scelerum fetor odorus
Ut pravo chlamidem donet odori
Virtutum sibimet balsama quaerit.
Sic urtica rosis, alga hyacinthis,
Argento scoria, murice fucus
Formae pauperiem palliat, ut sic
Interdum redimant crimina vultus.
Sed crimen phaleras exuit omnes,
Nec se justitiae luce colorat:
Nam sese vitium glossat aperte,
Fit fraus ipsa sui lingua furoris,
Quid tuti superest, cum dolus armat
Ipsas in propria viscera matres?
Cum fraternus amor fraude laborat,
Mentiturque manus dextra sorori?
Censetur reprobum jus probitatis,
Observare probos, et pietatis
Lex, est improbitas, esse pudicum
Jam cunctis pudor est.
Absque pudor
Humanos hominis exuit usus
Non humanus homo.
Degener ergo
Bruti degeneres induit
actus,
Et sic exhominans exhominandus.
Septima quaestio Alani.
Ad haec ergo: Quoniam in aere generalitatis hujus intellectus oberrat excursor,
intelligere vero specialitas amicatur, vellem, quod vitia quae in quodam
generalitatis implicas glomicello, speciosissimarum specierum interstitiis
discoloribus explicares.
Responsio Naturae.
Quoniam tuae postulationis rationem emeritam indecens est adimpletionis
merito defraudari, tibi singula vitia aequum est sigillatim notulis
singularibus adnotari. Quia ergo jam dictum est, quomodo totus orbis impurae
Veneris fere generali periclitatur incendio, nunc restat dicendum qualiter
idem generalissimo gulositatis naufragatur diluvio. Quoniam gulositas est
quasi quoddam Venereae exsecutionis prooemium, et quasi quoddam antecedens ad
venereum consequens. Nota ergo quasdam filias idololatriae veteris medullitus
exstirpatae, in praesenti instanti suae matris imperium reparare conari, et
eam quibusdam praesagiosis carminibus redivivam a mortuis excitare;
quae meretricali officio, vultu phantasticae dilectionis faciem
dealbantes, amasios alliciendo, fraudulenter illiciunt: quae sub tristi
laetitia, sub amica saevitia, sub hostili amicitia, tanquam Syrenes usque ad
exitium dulces, delectationis melodiam facie tenus praeferentes, suos
amatores ad idololatriae perducunt naufragium: harum una, ut ficto loquar
vocabulo, congruentia proprietatis, bacchilatria poterit nuncupari.
De superfluo potu.
Bacchilatria haec suum amasium rationis privans igniculo, eumdem tenebris
brutae sensualitatis exponit, suum etiam, more meretricio, in tantum debriat
amatorem, ut idem Bacchum nimis emphatice affectare cogatur, in tantum ut
potator Baccho nimiae delectationis vinculo alligatus, eidem divinae
majestatis cultum exhibere credatur: Adeo ut homo bacchilatra, Bacchum
plerumque locali interstitio a se sejungi non ferens, in alienis vasculorum
capsulis suum deum diu perendinare non patiatur, sed ut sibi ejusdem dei
familiarius assistat divinitas, illum dolio sui ventris includat. Sed quia
plerumque stomachi capsula tanti hospitis divinitatem diu sustinere non
potest, idem deus aut per orientalis portae polum arcticum, aut per occiduae
regionis antarcticum turpiter evaporat. Multoties etiam Bacchi cultor in
scyphis materiae honore pollentibus Baccho architectatur hospitium, ut
ejusdem divinitas divinius in aureo vase praefulgeat. Unde idem
aethereis nitoribus claritate concertans, et smaragdinis coloribus viriditate
contendens, ac plerosque sapores sui saporis majestate praecellens,
potationum filios suarum proprietatum dignitatibus irritat sophisticis, ut
ipsa Bacchum tanquam ineffabilis divinitatis arcanum ineffabili amore
concelebrent. Qui etiam his animati, ne divinitatis illius aliquid remaneat
inexhaustum, usque ad faeces Bacchum deglutiunt, sicque suum deum in
tartaream abyssum ventris cogunt inhoneste descendere, et dum sic a speciali
ad generalissimum genus potationis deveniunt, superlativum gradum ebrietatis
ascendunt. Haec pestis non solum plebeae vulgaritatis inimicatur hominibus,
verum etiam praelatorum superciliosas sibi facit inclinare cervices,
quibus Bacchi gratiae non sufficiunt, quas in eum gratia naturae diffudit,
verum etiam arundineam usurpantes attractionem; nunc Bacchum et rosarum
connubio gloriantem, nunc floris alterius fragrantiam respirantem, nunc
hyssopi consortio sibi quoddam privilegium arrogantem; nunc aliarum rerum
dotibus locupletatum extrinsecus, impetuosa gulae Charybdi deglutiunt, in
tantum, ut sine mari naufragium, sine tristitia fletum, sine infirmitate
lethargium, sine sopore somnum ebrietatis incurrant. Qui dum ebrietatis
energia percussi, operam psalmodiis impendunt, versus nimia intercalatione
rumpentes crapulae boream importunum interserunt.
De superfluitate ciborum.
Nec solum praetaxata potus cupiditas, verum etiam, cibi plerosque canina
inescat aviditas, quorum voluptates inordinatae, cogitationes inconcinnae,
novos sibi cibi somniant apparatus. Qui dum exactori quotidianum escae
debitum nimis abundanter exsolvunt, exactor superabundans suo cogitur reddere
debitori. Isti, quidquid possident, in arca stomachi thesaurisant. Et quamvis
illud commissum non rubigo corrosionis dente demordeat, nec vel peculantis
furis sophisma subripiat, ipsum tamen decoquentis caloris latrocinio
turpiori, turpius evanescit.
Isti, bursam ad nummorum vomitum, arcam pecuniarum
invitant ad nauseam, ut exactori stomacho possint accuratius adulari.
Interius ventrem
ciborum locupletant divitiis, exterius in nuda et pura positi paupertate.
Haec pestilentia etiam non vulgari humilitate contenta, profundius
progreditur ad praelatos, qui salmones et lucios, caeterosque pisces
aequipollenti generositate praesignes, variis decoctionum cruciatos
martyriis, baptizandi adulterantes officium, sacri piperis fonte baptizant,
ut ex tali baptismate baptizati, multiformis saporis gratiam consequantur. In
eadem mensa terrestre animal piperis inundatione submergitur, piscis
natat in pipere, avis ejusdem viscositate ligatur: dumque tot animalium
genera uno ventris ergastulantur in carcere, aquatile animal secum terrestre,
aeriumque genus in eodem sepulcro tumulari miratur. Quibus si detur licentia
exeundi, egressuris vix portae sufficit amplitudo. Hae praefatae pestes
pontem faciunt, per quem ad luxuriae lupanaria pervenitur. Hae sunt
introductiones per quas quis furandi artem ingreditur. Hae morbos pariunt,
seminant paupertates. Hae sunt nutrices discordiae, sorores insaniae,
intemperantiae matres, immunditiae venatrices. Per has, humanum genus
modestiae limites excedit, temperantiae frena postponit, castitatis sigilla
confringit, meae largitionis gratiam non attendit. Cum enim mea
largitas tot hominibus fercula procuret, tot fercula copiosa compluat, ipsi
tamen gratiae ingrati, nimis illicite licitis abutentes, frena gulae
laxantes, dum comedendi mensuras excedunt, lineas potationis in infinitum
extendunt; qui palata salsorum seducentes acumine, ut saepe et multum bibant,
saepius sitire coguntur.
De avaritia.
Est et alia idololatriae filia, quam (si nominis proprietas suam
significationis germanitatem in voce retineat) convenienti vocabulo
conveniens est nummulatriam nuncupari. Haec est malitia, per quam in
animis hominum deificatur pecunia, nummo divinae venerationis exhibetur
auctoritas, per quam, ubi nummus loquitur, Tulliani eloquii tuba raucescit;
ubi nummus commilitat, Hectoreae militiae fulgura conticescunt; ubi pugnat
pecunia, virtus expugnatur Herculea. Si quis enim armatur pecunia, tanquam
loricis argenteis torrentis impetus Tulliani, fulgur incursus Hectorei, robur
virtutis Herculeae, versipellis Ulyssea calliditas floccipenditur, in tantum
enim habendi fames involvit, ut dialecticae muta sit subtilitas, rhetoricae
languescat civilitas. Ubi nummorum perorat plenitas, jam Tullius sui monetam
vendit eloquii, sui pudoris monilia in aurum commutat Lucretia; Penelope
suae vicennariae castitatis pudorem deponit in pretio; Hippolytus etiam
si nummi preces audiat susurrantis, suae novercae non vult precibus
novercari. Nam si in aure judicis susurret pecunia, Orphei lyra, carmen
Amphionis, musa Virgilii voce pecuniae suffocantur. Jam dives, divitiarum
naufragus in profundo, hydropicae sitis incendiis sitit opes, et in medio
ipsarum positus Tantalizat. Pauper etiam, quamvis materialem avaritiam
realiter exercere non valeat, intus tamen archetypam retinet parcitatem.
Proh dolor!
metallorum
onera largiuntur honores, ad metalli pondera ponderatos. Jam non Caesar, sed
nummus est omnia, quia ab individualibus usque ad generalissimam,
honores
singulos tanquam mediator percurrit. Nummus
patriarcha noster est, episcopos et archiepiscopos inthronizat. Alios
archidiaconalibus adaptat officiis; alios denique aliarum dignitatum et
officiorum coaequat negotiis. Quid plura?
nummus
vincit, nummus mundum regit, nummus imperat universis. Quid prodest cum
Ptolomaeo subterfugientis astronomiae fugas consequi subtilitatis curriculo;
stellarum prophetias, spontaneos planetarum investigare errores; cum Euclide,
geometricorum aenigmatum secreta scrutari; intellectu in profundum maris
descendere; coeli altitudinem intelligibilibus mensuris attingere; cum
Milesio, musicarum proportionum consonantes amicitias invenire; cum Pythagora
pugnas numerorum virtute multiplicationis inspicere; cum Tullio,
orationem rhetoricis colorum stellare sideribus; cum Aristotele, ancipiti
dialecticae gladio a veris falsa dividere; cum Zenone falsitatem
probabilitate tunicare sophistica; cum Donato in accidentium congruentia
nectere dictiones, cum sapientia nostris temporibus nullius fructus
praemietur stipendiis, nullius famae eam aura favorabilis extollat, ipsa vero
pecunia honoris titulos et laudis emat praeconia?
Sola tamen sapientia revera
super omnem praeeminet possessionem. Generosa possessio, quae sparsa
colligitur, erogata revertitur, publicata suscipit incrementum! per
quam nobilis scientiae thesaurus secretis penetralibus mentis innascitur,
fructus internae delectationis acquiritur. Haec est sol, per quem mens
diescit in tenebris, cordis oculus, deliciosus animi paradisus. Haec in
coeleste terrenum, in immortale caducum, in deum hominem, deificae mutationis
auctoritate convertit. Haec est verum peregrinationis remedium, solum humanae
calamitatis solatium, humanae noctis lucifer singularis, tuae miseriae
redemptio specialis, cujus aciem nulla aeris caligo confundit, non densitas
terrae operam ejus offendit, non altitudo aquae respectum ejus obtundit. Haec
igitur, quamvis apud multos qui sensuali mobilitate brutescunt, nimia
langueat vilitate, apud illos tamen qui in ignem originalem rationis
redegerunt scintillam praeconii, et famae munere non fraudatur. Quamvis enim
prudentia phantasticae adulationis plausibiles dedignetur applausus, tamen
quia verae famae haec est gloriosa proprietas, ut appetitores sui contemnat,
et appetat contemptores; famam fugiendo consequitur, quam perdet insequendo.
Igitur etsi videas apud quosdam regnare pecuniam, jacere prudentiam, militare
divitias, sapientiam exsulare, ignavia tamen opum pondera animo victori
calcata subjicias, et intestino affectionis amore prudentiam consecteris, ut
penitus sapientiae matris cubiculum inoffenso intuitu valeas intueri. Tunc
ego: Vellem ut laxatis habenis reprehensionis, praecordialius avaritiae
filias impugnares. Tunc illa ad acerrimas invectionis demorsiones
gyrans suae narrationis incessum, ait:
|
METRE VI.
Heu!
quam
praecipitem passa ruinam.
'Alas!' she said
suffering what headlong ruin does virtue labor, lying conquered under vice!
All the beauty of virtue is banished; the bridles of madness are loosed for
evil
; the day of justice fades; hardly the shadow of its
shadow is left surviving; lacking light, abounding in night, it bewails the
extinguished star of its glory. While the lurid lightning of crime blasts the
world, the darkness of guile clouds the
planet of
faith, and no stars of the virtues redeem the abyss of that darkness. The
evening of faith lies upon the world, and the night of the chaos of falsehood
is everywhere. Faith sickens with fraud; fraud, too, deceives itself by
fraud, and thus guile is upon the heels of guile. In the sphere of conduct,
morals lack morality; laws lack law; justice loses the righteousness of its
course. For all justice is executed without justice, and law flourishes
without law. The world grows worse, and now its golden age departs. The
poverty of iron clothes it; of old the glory of gold invested it. Now guile
does not seek the robe of hypocrisy, nor does the foul odor of vice look for
the balsams of the virtues to furnish a mantle for its stench. The nettle,
indeed,
does
cloak its poverty with roses, sea-weed with
hyacinths, dross with silver, rouge-paint with a true glow, that thus, for a
time,as appearance may make amends for evil. But crime puts off all
ornaments, nor colors itself with the light of justice. For vice strips
itself openly; falsehood becomes the tongue of its own madness. What safety
remains when guile arms the very mothers against their own bowels, when
brotherly love labors in untruth, when the right hand lies to its sister? The
law of goodness-to esteem good men-is considered false, and the law of piety
is impiety, and to be pure is to all a cause of disgrace. Without shame
inhuman man repudiates the proper practices of humanity. Then, degenerate, he
takes up the base actions of a brute.
and thus,
worthy to be unmanned, forsakes his manhood.'
PROSE VI.
Ad
hoc ego: Quoniam in area generalitatis.
At this I
pursued:
`Since my
furthest knowledge wanders astray in this general field, and since
particularity has been made a friend of the intellect, I wish that thou
wouldest unfold, with variously colored and brilliant figures interspersed,
the evils which thou impliest in this small round of a general statement.'
`Since it is
unfitting' she replied, `to deprive thy proper and meritorious request of its
reward and satisfaction, it is right that the separate evils be pointed out
to thee distinctively by individual signs. Inasmuch, then, as it has been
told how the whole world is endangered by the almost universal fire of impure
love, there now remains to be shown how it is ship-wrecked on the most
universal flood of intemperance. Seeing that intemperance is a sort of
preface to the performance and excitement of love, and antecedent to the
amorous consequent, note that certain daughters of the old Idololatria, who
was in time past completely crushed, make the attempt to renew the power of
their mother in the immediate present, and, by certain magic songs, to revive
her from the dead. In their meretricious employment they brighten their
appearance with the countenance of deceiving delight, and fraudulently lure
on their lovers. Also with sad joy, with friendly cruelty, with hostile
friendship, like sirens they sweetly bear on their lips the melody of
pleasure, even into destruction itself, leading on their lovers through to
the shipwreck of idolatry. One of them, to speak by a fictitious name, can be
called by the fit appellation Bacchilatria. This Bacchilatria, who steals the
spark of reason from her lover, and exposes him to the darkness of brutish
sensuality, after the manner of a harlot so intoxicates him that he is forced
to desire wine beyond measure; so much indeed, that the drinker, in being
bound to Bacchus by the chain of intemperate enjoyment, is thought to exhibit
the majesty of his cult. Therefore the man Bacchilatra very frequently
prefers that Bacchus-like relics of his own shrine-should not be separated from
him by interval in space, and does not allow his god to delay too long in the
walls of alien vessels; but that the divinity of the god may assist him the
more intimately, he shuts him up in the jar of his own belly. But because
most often the vessel of the stomach can not bear the divinity of so great a
guest, the same god disgracefully goes off in liquid either through the
arctic pole of the eastern door, or through the antarctic pole of the western
region. Many times, also, the worshiper of Bacchus designs a guest-chamber
for him in the cups of goblets of very precious material, in order that his
clear deity may shine out the more divinely in a vessel of gold. Thence this
same goblet, which rivals the glories of the ether in its brightness, and
strives with the green light of the emerald in its freshness, and far
surpasses most savors in the excellence of its savor, incites the sons of
drinking by its falsely divine qualities, so that they honor wine with
ineffable love, as if it were the mystery of an - unutterable godship. And,
then, that nothing of the god
remain
undrained, they pierce through Bacchus to the very dregs, and so force their
god ignobly to descend to the Tartarean depth of the belly. Thus, while they
drop to the most general class of drinking, they rise to the superlative
degree of drunkenness.
This evil not
only is made an enemy to men of plebeian stock, but even causes the haughty
necks of prelates to bend. And they to whom those delights of Bacchus, which
the favor of nature has showered upon him, are not sufficient, though they
usurp the attractions of learning, swallow also, in the voracious Charybdis
of their gullet, Bacchus now rejoicing in a marriage with roses, now exhaling
fragrance from various flowers, now claiming distinction from association
with hyssop, now enriched externally with other gifts. And to such a degree,
indeed, is this true that with no sea they suffer the shipwreck of
drunkenness, without sorrow its sadness, without infirmity its sickness,
without an opiate its sleep. Those who, fired with drunken energy, employ
their time in hymns, break in on the verses with unnecessary interjection,
and rudely let in the tempest of inebriation.
Not only the aforementioned
passion for drink, but also a canine greediness for eating, entices very
many. The abnormal desires of such, and their gross thoughts, dream of
preparations of food. While they pay too fully their due of food to the daily
tax-collector, he, more than loaded, has to pay back his debtor. They prize
whatever they hold in the coffer of the stomach, and although neither rust
can consume that trust with
the tooth of corrosion, nor
the guile of the stealthy thief snatch it away, nevertheless it vanishes more
ignobly in the baser robbery of digestive heat. That they may more carefully
fawn upon this tax collecting stomach, they urge the purse to disgorge its
treasure, the coffer to vomit its coins. Though within they enrich the belly
with wealth of foods, without they are situated in sheer, naked, and lonely
poverty. Now this pestilence, not contented with plebeian humility, extends
itself quite deeply among prelates. These, degrading the office of baptism,
baptize in the base font of spice salmon, pike, and other fish which are
exceptional in equal excellence, and have been crucified in various
martyrdoms of cookery, to the end that, by coming from such a baptism, they
may acquire a varied and agreeable savor. Furthermore, on the same table the
beast of the earth is drowned in the flood of spice, the fish swims in it,
the bird
is
.
limed in its
paste. And while so many species of animals are confined in the single
prison-house of a belly, the creature of the sea wonders that the tribes that
go on foot and the tribes of the air are buried With it in the same
sepulchre. If freedom to go out is given them, the width of the door hardly
suffices for their egress.
These evils form
the bridge over which the brothels of licentiousness are reached. They are
the preliminaries through which one enters into the art of stealing. They are
the source of diseases. They beget poverty. They are the nurses of discord,
the sisters of madness, the mothers of excess, the
seekers after impurity. Because of them humanity transgresses the limits of
modesty, disregards the restraints of temperance, breaks to pieces the seals
of chastity, pays no heed to the graciousness of my bounty. For though my
liberality distributes to men so many dishes of food, and rains upon them
such flowing cups, yet they, ungrateful for my favors, misusing lawful things
in ways beyond all measure of law, and loosening the bridles of the throat,
at the same time overstep the limits of eating and extend the lines of
drinking indefinitely. They who seduce their palates with the tang of salts,
that they may drink much and often, are still more often made to thirst.
There is also
another daughter of Idololatria, whom, if characteristic name is to have
similarity in its sound to her real nature, it is fitting to call with apt
word Nummulatria. She is Avarice, through whose influence money is deified in
men's minds, and the dignity of divine worship is extended to a coin. Through
her influence, also, when a coin speaks, the trump of Ciceronian eloquence is
hoarse; when a coin goes to war, the lightnings of Hector's warfare cease;
when money battles, the strength of Hercules is subdued. For if one is armed
with money as with a silver breastplate, the rush of the Ciceronian torrent,
the splendor of the onset of Hector, the might and bravery of Hercules, the
cunning craft of Ulysses, count only for light trifles. For to such a degree
has the hunger for possession burned that subtle dialectics are silent, the
culture of rhetoric languishes. When abundance of wealth makes the final
plea, Cicero sells the riches of his eloquence, Lucretia changes the necklace
of her chastity into the price of gold,
Penelope
resigns the purity and virtue of twenty years to a price.
and
Hippolytus, if he hear the petitions of the whispering coin, is not willing
to treat sternly the entreaties of his stepmother. If money murmurs at the
ear of an umpire, the lyre of Orpheus, the song of Amphion, the muse of
Virgil, are smothered by its voice. Now the rich man, shipwrecked in the deep
of wealth, thinks after money with the fires of dropsical thirst, and is set
like a Tantalus in its midst. And the poor man, though he is not able really
to practice actual avarice, yet within preserves a spiritual parsimony. O
shame! Mass of metal secures honor, which is considered in proportion to the
metal's weight. Not Caesar now, but money, is all;
for like
a mediator it runs through the honors one by one, from the smallest to those
of the widest scope. Our patriarch now is money; for it sets some on the
supreme throne of an archbishopric, raises others to the honor of a bishop's
eminence, fits others for archidiaconal offices,
makes
others equal to employments in other positions of dignity. What further?
Money conquers, money reigns, money commands all. What profits it in the
chariot of Ptolomean subtlety to follow elusive astronomy in its swift
flight, the prophecies of the stars, to track the free wanderings of the
planets; with Euclid to search the inner secrets of the puzzles of geometry,
with the intellect to descend into the depths of the sea, to touch the height
of heaven by measurements that can be comprehended; with the Milesian to find
the harmonious combinations of musical chords; with Pythagoras to examine the
rivalry of numbers in the strength of their multiplication ; with Cicero to
star oratory with the brilliant constellations of rhetoric; with Aristotle to
separate with the two-handed sword of logic the untrue from the true; with
Zeno to clothe falsehood in deceptive probability; with Donatus to join the
parts of speech in the tones of agreement-since wisdom in our times is
rewarded with no pay or profit, no favorable breeze of fame lifts it aloft,
and money itself buys the commendations of praise, the titles of honor ?
But wisdom alone
surpasses every possession. Though this noble property be scattered abroad,
it reunites; though spent, it returns; though confiscated, it gains an
increase. Through it the splendid treasure of science is produced in the
mysterious secret places of the mind, and the enjoyment of internal delight
is acquired. It is the sun from which the mind becomes like day in the midst
of
shadows
; it is the eye of the heart, the rapturous paradise of
the spirit. It turns the earthly into the heavenly by the power of godlike
change, the perishable into the immortal, man into God. It is the true cure
for error, the only solace for human misfortune, alone the morning-star of
the night of humanity, the special redemption from thy misery. No fog of the
air blurs its keenness, the thickness of earth does not bar its working, nor
depth
of water dim its vision. Although among those who are
like brutes in bestial sensuality it sickens by reason of their gross vice,
yet among those who have raised the spark of reason into its original fire it
does not lack the favor of sounding fame. For though wisdom despises
flattering applause and unsubstantial.
adulation,
yet since it is the glorious property of true fame to scorn those who seek
after it, and seek after those who Scorn it, it attains fame by fleeing from
it, which it would lose by following. Therefore, if among certain men thou
seest -money reigning, knowledge lying prostrate, wealth militant, wisdom in
exile, yet do thou with victorious spirit throw down and trample under foot
the ignoble hoards of riches, and with the love of inner affection follow
after knowledge; for so thou wilt be able with unimpeded gaze to look further
into the resting-place of Mother Wisdom.'
Then said I:
'I could wish
that, giving free rein to reproof, thou wouldest attack the daughters of
Avarice more fiercely.'
Then she,
turning the course of her speech to severest censure and invective, said:
|
Postquam sacra fames auri mortalia pungit
Pectora, mens hominis nescit jejuna manere.
Laxat amicitias, odium parit, erigit iras,
Bella serit, lites nutrit, bellumque renodat,
Rumpit nodata, disrumpit foedera, natos
Excitat in patres, matres in viscera, fratres
Dat fratrum nescire togas, et sanguinis omnes
Unio quos unit, furor hos male dividit unus.
Dum stomachum mentis hydropicat ardor habendi,
Mens potando sitit, et Tantalus alter in istis
Ardet aquis, viresque siti dat copia census.
Esurit ergo satur, sitit ebrius, optat abundans
Unus cuncta cupit, ipsoque cupidine pauper
Efficitur, divesque foris, manet intus egenus.
Nil habet ergo miser, cum nil se credit habere,
Divitiis, cum pauperiem sua vota repensant,
Hospitium cordis, et moenia mentis avarae
Invadunt hostes multi, multoque tumultu
Totam sollicitant humani pectoris arcem.
Nam timor aggreditur mentem, pariterque cupido
Concutit, et totam mentis depauperat urbem.
Curarum geminus turbo sic turbat avarum;
Cumque timenda timet, mens somniat ipsa timores,
Saepe novos fingitque metus, damnique timore
Damna luit, damnique malum formidine pensat:
Sic casus varios terroris somnia monstrant.
Uxoris fraudes, furisque sophismata, terror
Nuntiat, insultus hostis, juguloque minaces
Mentitur gladios, et flumina dira potentum.
Nunc pestes, ignes recolit, nunc concipit iras
Oceani, soloque metu jam naufragus exstat.
Divitis in nummo mens philosophatur in arca
Dum nummum sepelit, nummusque sepultus avari
Usibus emoritur, illum non ille, sed arca
Possidet, et totum nummi sibi vindicat usum.
Ut loculis varia nummorum fercula donet,
Injungit proprio dives jejunia ventri.
Horret avaritiam
venter,
propriosque negari
Miratur reditus, loculi suffragia quaerit,
Sed ventri loculus surdas accommodat aures.
Pabula visus habet, et convivatur ocellus,
Solus in argento, sed venter philosophari
Cogitur, et longo patitur jejunia voto.
Non lacrymae, non mella precum, non ipsa perorat
Pauperies hominum, quin foenore dives egenum
Devoret, et tenuem miseri facit esse crumenam.
Pauperis in lacrymis ridet, miserique labore
Pascitur, et poenam sibimet facit esse quietem.
Hunc dolor, hunc risus, jocus hunc, moeror tenet illum,
Hic gemit, hic ridet, dolet hic, dum dedolet ille.
Omnis in affectum nummi laxatur avari
Divitis affectus, nec enim datur ulla voluptas
Menti, qua possit alias deflectere vultum.
Divitias non dives habet, sed habetur ab ipsis,
Non est possessor nummi, sed possidet ipsum
Nummus, et in nummis animus sepelitur avari.
Hos colit ipse deos, haec idola ditat honore
Divini cultus, et nummis numina donat.
Sic hominum ratio calcata cupidine, carni
Servit, et ancilla famulari cogitur illi.
Sic oculus cordis, carnis caligine caecus
Languet, et eclipsim patiens, agit otia solus.
Sic jubar humani sensus male palliat umbra
Carnis, fitque nummis ingloria gloria mentis.
Divitiis vel divitibus non derogat iste
Sermo, sed vitium potius mordere laborat.
Non census, non divitias, non divitis usum
Damno, si victor animus ratione magistra
Subjectas sibi calcat opes, si denique census
Nobilis auriga ratio direxerit usum.
Nam cunctas si spargat opes, si munera fundat
Dives, et in laudem spiret, tentetque favorem
Munere lucrari, tamen hujus muneris auctor,
Ductor et auriga nisi sit discretio, nullus
Fructus erit, quoniam laudem non dona merentur,
Sed potius mercantur eam, nisi facta decenter
Discrete fuerint, pro munere namque frequenter
Laus datur hypocrita, famae simulatio falsa,
Simia laudis, horum umbratilis umbra favoris.
Ecce habes quomodo tenacis avaritiae viscus humanae mentis alis auferat
libertatem.
De arrogantia.
Nunc intuendum est qualiter insolentis arrogantiae ampullositas humanas
mentes erigat in tumorem, cujus infirmitatis contagione funesta vitiata
hominum multitudo, dum se supra se insolenter extollit, infra se
ruinosa descendit, sibi derogans arrogando, se deprimens erigendo, se sibi
auferens efferendo. Horum autem hominum aut verborum solemnis pompositas, aut
suspicionis
mater taciturnitas, aut quaedam
actus specificatio, aut insolens gestus exceptio, aut nimia corporis
corruptio exterius interiorem arguit superbiam. Alii namque quos servilis
conditionis demittit humilitas, augustam jactitant libertatem; alii, dum
scurrilis generis vilitate plebescunt, verbo tenus se sanguinis generositate
exaltant. Alii, dum in artis grammaticae vagientes cunabulis, ejusdem
lactantur uberibus, Aristotelicae subtilitatis apicem profitentur.
Alii, dum leporinae timiditatis gelicidiis torpescunt, solo
verbositatis remedio, animositatem efferunt leoninam. Sunt alii, qui ea quae
internae indignationis supercilium claudit interius, exteriori evidenter
eloquuntur silentio: Nam aliis inferiori morum gradu jacentibus, vel eis
parilitate probitatis comparibus, vel etiam elatiori fastigio dignitatis
pollentibus, mutuae collocutionis communicare participium dedignantur: a
quibus, si quis interrogationis suffragio verbum expostulet, tanta
taciturnitatis intercapedine a quaestione omittetur responsio, ut eidem haec
nulla cognatione videatur affinis. Alii, suos actus specificare gaudentes, in
multitudine singulares, in generalitate speciales, in universalitate adversi,
in unitate diversi omnifariam esse laborant. Dum alii namque exercentur
colloquiis, isti indulgent silentiis, dum alii lasciviis solvuntur, isti
seriis implicari videntur; dum alii seriis implicantur negotiis, isti
otiantur lasciviis. Dum alii quadam serenitatis festivitate hilarantur in
facie, isti in vultu quamdam malevolae severitatis praeferunt tempestatem.
Alii interioris superbiae gestus, exterioris gestus exceptione figurant: qui
tanquam terrena omnia despiciant, supini coelestia suspiciunt, oculos
indignanter obliquant; supercilia exaltant, mentum superciliose
supinant, brachia in arcus exemplant. Horum etiam pedes terram sola
articulorum contractione delibant. Alii vero sua corpora femineis compositionibus
nimis effeminant, qui suorum capillorum conciliorum pectinis subsidio in
tanta pace conciliant, ut ne lenis aura in eis possit suscitare tumultum:
luxuriantis etiam supercilii fimbrias forficis patrocinio demetunt, aut ab
ejusdem silva superflua exstirpando decerpunt; pullulanti etiam barbae
crebras novaculae apponunt insidias, ut nec eadem paululum audeat pullulare:
brachia manicarum angustias conqueruntur; pedes in angustis calceorum
ergastulis carcerantur. Heu! homini unde isti fastus, ista superbia? cujus
aerumnosa est nativitas, cujus vitam laboriosa demolitur poenalitas,
cujus poenalitatem poenalior mortis concludit necessitas; cujus omne
esse, momentum, vita est naufragium, mundus exsilium: cujus vita aut abest,
aut spondet absentiam, mors autem instat, aut minatur instantiam.
De invidia.
De superbia vero, filia nascitur, quae maternae malignitatis haereditate
potitur. Haec est invidia, quae continuae detractionis rubiginosa demorsione,
hominum animos demolitur. Haec est vermis, cujus morsu morbi data mentis
sanitas contabescit in saniem; mentis sinceritas computrescit in cariem;
mentis requies liquatur in laborem. Haec est hospes, qui apud suum
hospitem hospitio exceptus, ejus labefactat hospitium. Haec est possessio,
pessime possidens suum possessorem, quae dum alios detractionis latratibus
vexat, sui possessoris animum intestino morsu perfodiens, inquietat. Haec est
invidia, quae in illos quos vitiorum absorbet infernus, a quibus corporis
dotes ratio naturae proscribit, quos in paupertatem insanae fortunae evomit,
indignantis suae detractionis aculeos facit otiari. Sed, si quis in torrente
divitiarum natat cum Croeso, opes spargit cum Cyro, in specie disputat cum
Narcisso, animositate tonat cum Turno, Herculi colludit in robore, cum Platone
facie ad faciem philosophiam speculatur, cum Hippolyto castitatis speculo
sigillatur, in hunc omnes suarum detractionum aculeos expendit. Nam
audaciam furori temeritatis assignat, prudentiam animi in fraudis versutias,
aut in verbositatis ampullositatem obliquat. Per hujus etiam detractionem,
pudor in hypocrisim degenerat. Haec invidiae tabes plerosque tabefacit, qui
dum alienae famae nitorem detrahere conantur, primi suae probitatis sentiunt
detrimenta. His aliena prosperitas adversa, aliena adversitas prospera
judicatur. Hi in aliena gratulatione tristantur, in aliena tristitia
gratulantur. Isti suas in aliena paupertate divitias, suam paupertatem
in alienis divitiis metiuntur. Isti aut alienae famae serenitatem
detractionis nubilo nubilare conantur, aut ejusdem gloriam sola taciturnitate
furari. Isti aut pravis interpretationibus alienae probitatis sinceritatem
fermentant, aut veris fermenta falsitatis maritant. Proh dolor, invidia quod
monstruosius monstrum? quod damnosius damnum? quae culpabilior culpa? quae
poenalior poena? haec est erroneae caecitatis abyssus, humanae mentis
infernus, contentionis stimulus, anxietatis aculeus. Qui sunt invidiae motus,
nisi humanae tranquillitatis hostes, mentalis depraedationis satellites?
animi laborantis vigiliae hostiles, alienae felicitatis excubiae? Quid
prodest alicui, si ei serenitas fortunae prosperantis applaudat, corpus
etiam purpuramento pulchritudinis hilarescat, mens insuper sapientiae
splendore praefulgeat, cum liventis invidiae latrocinium, mentis depraedatur
divitias? fortunae prosperantis serenitatem adversitatis vertat in nubila?
decoris aurum turpitudinis convertat in scoriam? prudentiae gloriam degloriet
livor inglorius?
Remedia contra invidiam.
Si quis tamen livoris rubiginem, invidiae tineam a mentis thesauro velit
proscribere, in alieno dolore suum dolorem inveniat condolendo, alienum
gaudium suum faciat congaudendo, in alienis opibus suas penset divitias, in
aliena paupertate suam lugeat paupertatem. Si alienam probitatem videas
famae solemniis celebrari, festum praeconii diem nulla facias detractione
profestum, sed tuae declarationis meridie, alienae probitatis lucerna in
commune deducta clarius elucescat. Si quos in titulos alienae famae
detractionum latratibus videas indulgere, a grege latrantium canum te
excipias, aut admonitionis objecto, detrahentes linguas hebetes, corrosionis
dentes conteras, detractionum demordeas morsus.
De adulatione.
Huic praetexato vitiorum symbolo, suae malignitatis portionem adnectit adulatio.
Hujus pestilentia percutiuntur principum laterales, palatini canes,
adulationis artifices, fabri laudum, figuli falsitatis. Hi sunt qui
magniloqua commendationis tuba in divitum auribus clangunt; qui
mellitae adulationis favos foras eructant; qui, ut emungant munera, caput
divitis oleo adulationis inungunt; praelatorum auribus pulvinaria laudum
subjiciunt, qui ab eorumdem palliis aut fictitium excutiunt pulverem, aut
tunicam sophistice deplumant implumem. Isti divitum actus in quos favor famae
conspuit indignantis, suffragiis laudum redimunt mendicatis. Isti penes
munera laudes, penes dona favores, penes pretium praeconia famae blandientis
constituunt. Nam si in domo divitis prodigalitatis torrens eniteat, adulator
in prodigalitatis laudem totus effunditur; si vero hiemalis avaritiae
torporem divitis munus redoleat, adulator avarus in laude commendationis,
algescit in munere: sed si munus antonomastice videatur laudum tympana
postulare, adulationis poeta stylo commendationis turget altiloquo. Si vero
muneris pauperies famae mendicat suffragia, humiliori stylo famae depauperat
dignitatem; quoniam ubi muneris perorat altitudo, adulator hypocriticas
laudes, famas umbratiles, de thesauro sui cordis eructat. Nam si ille pro quo
munus eloquitur, tanta fuerit turpitudinis tempestate dejectus, ut in eo vix
naturalium donorum fragmenta resultent, ei pulchritudinis praerogativam
adulationis poemata somniabunt: minimas pusillanimitatis angustias,
magnanimitatis mentientur esse palatia; humiles etiam torpentis
avaritiae latebras, prodigalitatis proferent in excessum; humilitatem etiam
plebescentis generis, titulo Caesareae nobilitatis mentientur augustam. Quid
amplius? Si apud aliquem nulla virtute a vitiis excusatum castrametetur
scelerum multitudo, dum munus mediator occurrit, laudum mercenarius adulator,
superficiali commendationis tunica vitiorum tenuiter colorat aspectum. E
contrario vero, si totius decoris meridies alicujus hilarescat in facie,
lingua argenteis eloquentiae resplendeat margaritis, mentis thalamus virtutum
fulguret ornamentis, tamen, si adulationis artifex muneris gratiam non
exspectet, tantae honestatis luci cum vitiorum fastigiis, nebulas
immiscere laborat. Quid est igitur adulationis inunctio, nisi donorum
emunctio? Quid commendationis allusio, nisi praelatorum illusio? Quid laudis
arrisio, nisi eorumdem derisio? Nam cum loquela, fidelis intellectus
interpres, verbaque fideles animi picturae vultus voluntatis signaculum,
lingua mentis soleat esse propheta, adulatores a voluntate vultum, ab animo
verbum, a mente linguam, ab intellectu loquelam, amplo discessionis
intervallo diffibulant. Plerisque etenim forinseca dealbationis laude
arrident, quos interna mentis subsannatione derident, plerosque exterius
plausibiliter applaudendo collaudant, quos interius contradictoria derisione
defraudant. Foris vultu applaudunt virgineo, intus scorpionis pungunt
aculeo; foris mellitos adulationis compluunt imbres, intus detractionis
evomunt tempestates.
Supplicat Alanus Naturae.
Tunc ego continuae narrationis aurigationem refrenans, dixi: Vellem ut
rationabilibus tuae disciplinationis propugnaculis contra furiales istorum
vitiorum exercitus, meae mentis roborares oppidulum. Tunc illa:
|
METER VII.
Postquam
sacra fames auri mortalia pungit.
'After the
cursed hunger of gold pierces mortal breasts, the starved mind of man knows
not rest. It dissolves friendships, begets hate, incites anger, sows strife,
nourishes dissension, lets loose war breaks established bonds, stirs up sons
against fathers, mothers against their own bowels, brings it to pass that
brothers know not the togas of their brothers, and all those whom union of
blood unites one madness wickedly divides. While the passion for having makes
the stomach of the mind dropsical, the mind thirsts as it drinks, and, like
another Tantalus, burns in the very water, and the abundance of wealth gives
intensity to the thirst. So the satiated man hungers, the drunken thirsts,
the one with plenty longs, the individual covets everything, and by that very
covetousness is made poor, and stays wealthy without, but needy within. The
wretch has nothing when he thinks that he has nothing,
since his
longings balance his riches with poverty. Many enemies invade the lodging of
the heart and the walls of his greedy
mind, and
with great tumult disturb the whole stronghold of the human breast. For fear
marches upon the understanding, and likewise covetousness shakes it, and
loots the whole city of the mind. Thus the avaricious wretch is agitated by a
twofold crowd of cares. And while he fears things worthy to be feared, his
mind itself often dreams new terrors and creates fear, and suffers misfortune
in the fear of misfortune, and considers adversity and loss with utter
consternation. Thus the dreams of terror picture various 3calamities, and
fright conjures up falsehood of wife and knavery of thief and assault of
enemy, and imagines swords threatening the neck, and the dire thunderbolts of
those in power. Now it thinks on the evils of fire, now it conceives of the
wrath of the ocean, now it is shipwrecked on blank fear. The mind of the rich
man lingers over a coin, while he buries it in his chest, and the buried coin
becomes dead to the miser's use. Not he, but the chest, possesses it, and
claims the whole value of the money for itself. That the coffer may serve him
various dishes of coins, the rich man inflicts the pangs of hunger on his own
belly. The belly dreads avarice, and cannot understand why it is denied its
proper revenues, and asks aid of the coffer, but the coffer turns to it deaf
ears. The vision has food, and the eye makes merry, but, in solitude among
silver, the belly is forced to meditate and brood, and suffers hunger with
far-reaching desire. Nor do tears, nor the honey of prayers, nor poverty
itself, plead so that the rich man does not devour the poor man for his gain,
and pinch the wretch's little money-bag. He laughs at the tears of the poor,
and feasts on the toil of the wretched, and makes their punishment his own
repose. Grief possesses the one, laughter the other; jest the one,.
mourning
the other. The one groans, the other makes merry; the one grieves, while the
other ceases from grieving. All sympathy of the rich and avaricious is lost
in a desire for
money ; for there is no other
pleasure allowed the mind which can turn the face elsewhere. The rich man
does not have riches, but is had by them. He is not a possessor of money, but
money possesses him, and the miser's soul is buried among coins. These he
cherishes as gods, on these idols he lavishes the honor of divine worship,
and ascribes godlike powers to them. Thus the reason of man, trampled by
covetousness, serves the flesh, and like a handmaid is compelled to wait upon
it. Thus the eye of the heart sickens, blind from a fleshly mist, and suffers
its eclipse, to lead an inactive life in solitude. Thus the shadow of the
flesh basely covers the splendor of human riches, and the glory of mind is
made most inglorious. This manner of speech does not decry riches
nor
rich men, but rather labors to censure error. I do not condemn either
possessions, or wealth, or the utility of a rich man, if his conquering
spirit, with reason as its master, walks upon the wealth which it has cast
below its feet-if, in short, reason, like an able charioteer, shall direct the
application of riches. For though a rich man scatters his whole wealth,
showers presents, aspires to praise, and desires to gain favor by bounty-yet
if the author of this munificence, the leader and director, is not reason,
there will be no profit, since gifts do not merit commendation, but rather
buy it, unless they be made becomingly and with discretion. For frequently
the return for a gift is hypocritical praise, a false pretense of fame, the
ape of renown, a dull honor, a shadow of approval.
PROSE VII.
Ecce habes
quomodo tenacis avaritiae viscus.
There thou hast
in what manner the tenacious lime of avarice deprives the wings of the human
mind of liberty. Now is to be examined how the bombastic flatulence of
insolent pride lifts the minds of men into arrogance. Tainted by the fatal
contagion of this infirmity, a multitude of men, while they insolently exalt
themselves above themselves, descend in ruin beneath, detract from themselves
in their very arrogance, sink while they bear themselves aloft, destroy
themselves in their self-elevation.
Either the
solemn pompousness of these men's words, or silence, the mother of suspicion,
or some peculiarity of act, or rude idiosyncrasy of gesture, or excessive
bedizening of the body, throws light upon the inner haughtiness of mind. For
some, whom lowliness of servile .condition debases, boast of majestic
liberty. Others, while they are of common stock and plebeian race, in word at
least make themselves of distinction in excellence of blood. Others,while
they cry in the cradles of the grammatic art and are suckled at its breasts,
profess the height of Aristotelian subtlety.
Others,
though numb with the ague-fits of a frightened hare, by the single remedy of
verbosity present the courageous front of a lion. There are others who
plainly reveal, by a silence merely external, what the pride of inner
indignation shuts close. For they disdain to grant a share of mutual
conversation to others, whether these lie in the lower walk of life, or
resemble themselves in equality of worth, or sway in more exalted eminence
and dignity. If one
request a
word from them, the reply is separated from the question by such a great
interval of silence that it seem s unrelated to it by any tie. Others, who
take pleasure in individualizing their acts, try everywhere to be lonely in a
crowd, peculiar among the general, opposed to the universal, diverse in the
midst of unity. For while others engage in conversation, they give themselves
up to silence; while others relax in pleasures, they are seen to be involved
with serious matters; while others are taken up with religious celebrations,
they enjoy their ease in wanton pleasures; while others are bright of face
with joyous humor, their countenances present a very tempest of malevolent
severity. Others with external peculiarity of deportment betoken an inner
demeanor of pride. These, as if they despised everything earthy, with heads
thrown back look up to the things of heaven, indignantly turn aside their
eyes, lift their eyebrows markedly, turn up their chins superciliously, and
holds their arms as stiff as a bow; their feet graze the ground on tiptoe
only. Others make their bodies too effeminate by means of woman's attire.
They quiet, by the aid of a comb, the assembly of their hairs in such peace
that no breeze can raise a stir in them; by the help of scissors they clip
the fringes of the dense eyebrow, or pluck them up and root them out from the
over -full wood; they bring to bear on the stripling beard the frequent
treachery of the razor, that it may not dare to sprout ever so little; their
arms cry out against the tightness of gloves, and their feet are imprisoned
in narrow shoes. Alas, whence this arrogance, this pride in men? Their birth
is fraught with sorrow, trouble and pain consume their life, and the still
more painful necessity of death ends even that pain. With them being is a
moment, life a shipwreck, the world
a banishment.
Their life is either gone, or pledges itself to go; moreover death is upon
them, or threatens momently to arrive.
Now from Pride
is born a daughter, who possesses by inheritance the malevolence of her
mother. She is Envy, and by the gnawing rust of continual detraction she
destroys the minds of men. She is the worm because of whose bite health of
mind sickens and falls into disease, soundness of mind rots into decay, rest
of mind is abandoned for trouble. She is the guest who, after being lodged in
her host's guest-chamber, pulls down the hospitable shelter. She is a
possession which most evilly, nay dominatingly, possesses its possessor; for
while she troubles others with blatant obloquy, she disturbs more deeply with
intestine fang the spirit of her possessor. She is Envy, who keeps the stings
of her angry aspersions at rest as against those whom a hell of faults devours,
those to whom the plan of nature denies the gifts of the body,
those
whom mad fortune vomits into poverty. But if any one swims with Croesus in
the flood of riches, scatters wealth with Titus, disputes over his image with
Narcissus thunders with Turnus in courage, rejoices with Hercules in
strength, is drunken with the poetic nectar go of Homer, with Plato examines
philosophy face to face, with Hippolytus is distinguished as the mirror of
chastity -against such a one she discharges all the
stings of
her detractions. For she attributes bravery to the wildness of fear, distorts
prudence into guile and fraud, or into bombastic flatulence. Under her
defamation also decency sinks into a gilded varnish of hypocrisy. This
disease of enviousness corrupts very many, who, while they endeavor to mar
the brightness of another's reputation, feel the first disparagement of their
own good character. Another's prosperity is judged by them unfavorable,
another's adversity favorable. They are sad at another's joy, are joyous at
another's sadness. They measure their riches in another's poverty, and their
own poverty in another's riches. They try to darken another's shining renown
with a cloud of traducement, or to steal his glory by mere silence. They
spoil the
pure
brightness of another's virtue, or mix the ferment
of falsehood with the true. O grief! What monster more monstrous than envy?
What evil more destructive? What fault more to be condemned? What torment
more full of punishment? It is the gulf for erring blindness, the hell of the
human mind, the spur of contention, the sting of unrest. What are the
emotions of envy but the enemies of human peace, the attendants of mental
depredation, the hostile guard of a troubled spirit, the watch over another's
felicity? What does it profit any one if fortune bright and favorable cheers
him on, and his body rejoices in the glow of beauty, and his mind is luminous
with the splendor of wisdom, when the robbery of livid envy plunders the
riches of the mind, turns the brightness of prosperous fortune into the
darkness of adversity, and debases the gold of beauty into foul dross, and
when ignoble spite makes the glory of wisdom inglorious?
Yet if one
wishes to banish the rust of malice, the moth of envy from the mind's
treasure-house, let him find his grief in condoling with another's woe, let
him rejoice in another's joy as his own, let him consider his riches in the
riches of another, let him mourn his poverty in the poverty of another. If
thou shouldst see another's good name honored and celebrated, do thou by no
disparagement make this festival of praise a common day, but let the lamp of
the other's virtue be brought before the whole company, and shine forth the
more fairly in the noonday of thy speech. If thou observest any that are
giving way to sharp depreciation of another's honors and good fame, either
withdraw thyself from the blatant herd, or dull the slanderous tongues by
reproof and correction. Bring the brawling to naught, wear away the teeth of
corrosion,
consume
the biting scandal.
To this list of
vices Flattery joins her share of evil. By this pest and plague are smitten
the adherents of chief men, palace dogs, artisans of flattery, manufacturers
of praise, molders of falsehood. These are they who sound the grandiloquent
trump of commendation in the ears of the rich; who throw out the honey of
sweetest flattery; who, that they may cozen him out of gifts, anoint the head
of the rich man with the oil of adulation; who offer lulling praises to the
hearing of prelates; who either shake from the coats of such men a fictitious
dust, or pretend to pick a feather off a featherless garment. By the beggarly
means of praise they buy employment from the rich, on which the favor of fame
spits indignantly. On gaining presents they laud, on acquiring gifts they
flatter, on the possession of reward they publish fairspoken report. For if a
torrent of generosity flashes in the gift of a rich man, the flatterer is all
poured out in the lavishness of his encomiums. But if the gift savors of sluggish
and wintry avarice, the greedy sycophant grows cold in his praise and
commendation of it. If expression for the gift seems to require applauding
drums, the poet of blandishment swells up in a grandiose style of eulogy. But
if the poverty of the gift begs plaudits from fame, he lessens the report of
its worth by a more humble style; for it is when the size of the gift is
eloquent that the flatterer vomits from the treasury of his heart
hypocritical praises, insincere applause, easy perjuries. For though he whom
the gift represents have been whelmed by such a tempest of ugliness that
hardly the fragments of natural gifts are evident in him, yet the poems of
flattery will talk vainly to him of the prerogative of beauty, will falsely
say that the pygmean cells of his pusillanimous heart are palaces, will exalt
the base shadows of dull avarice to the mountain-top of generosity, will
feign that his low and plebeian stock has the majestic distinction of
Caesarean nobility. What further? Though a plenitude of vices should take up
their abode in a man, and he be not redeemed from his faults by any virtue,
yet the mercenary dealer in flatteries, so long as the mediating gift comes
to meet him, thinly colors the sight of the vices with the light tunic of
commendation. On the other hand, though the noon-blaze of all beauty should
brighten in another's countenance, though his tongue should be resplendent
with the silvery pearls of eloquence, though the chamber of his mind should
shine with the jewels of the virtues, yet if the artisan of blandishment does
not expect the favor of a gift, he labors to mingle with the light of this
great glory the darkness of deadly vices. What is the ointment of flattery,
then, but a cozening for gifts? What is light commendation but the deception
of prelates? What the approval of praise but the deriding of its very
subjects? For though speech is usually the faithful interpreter of the
thought, words accurate pictures of the soul, the countenance the sign of the
will, the tongue the prophet of the mind, yet flatterers divorce the
countenance from the will, the word from the soul the tongue from the mind,
the speech from the thought, by a wide interval of separation. For many
applaud with outward, shining praise those whom they with internal mockery
deride. And in the open they extol and commend many cordially, whom they in
secret cheat with hostility and scorn. Externally they compliment with an
innocent countenance; internally they pierce with scorpion's sting. Outwardly
they rain down the honeyed showers of
flattery ;
inwardly they belch the sharp storms of detraction.'
Then I,
restraining the swift course of her unpausing speech, said:
'I could wish
that thou wouldst strengthen the fort of my mind against the furious armies
of these vices by the bulwarks of thy teaching, which are founded on reason.'
|
Remedia contra vitia.
Ne te gulosae Scylla voraginis
Mergat profunda nocte libidinum
Praebe palato frena modestiae,
Ventri tributum solve modestius,
Imbrem Lyaei semita gutturis
Libet modeste Bacchica pocula:
Pota parumper, ut quasi poculis
Bacchi putetur os dare basia.
Frangat Lyaei lympha superbiam,
Bacchi furorem flumina temperent:
Nuptam Lyaeo se Thetis offerat,
Frenet mariti nupta tyrannidem.
Plebaea, simplex, rara comestio
Carnis superbae murmura conterat.
Ut te tyrannus parcius urgeat,
Semper in ista carne superbiens,
Lentus Cupido sic aget otia,
Frenentur in te frena libidinis,
Languens stupescat carnis aculeus,
Ancilla fiet sic caro spiritus:
Largire visus pessula januae,
Frenes ocellos, ne nimis improbe
Venentur extra luminis impetus,
Praedamque menti nuntius offerat.
Si quos habendi fervor inebriat,
Exire cogant, mente pecuniam,
Mentis triumphum sentiat ambitus,
Victi premantur colla Cupidinis.
Non in crumenis ipsa pecunia
Clausis moretur, pigraque dormiat,
Nulli vacando, sed magis excubet,
Custos honoris divitis usibus:
Si tempus adsit, si locus exigat,
Surgat sepultae massa pecuniae,
Nummos crumenae funditus evomant.
Quaevis honori munera militent.
Calcare si vis colla superbiae,
Flatus tumoris, fulmina spiritus,
Pensa caducae pondus originis,
Vitae labores mortis et apocham.
Adventus Hymenaei.
Cum in hanc specialis disciplinae semitam oratio Naturae procederet, ecce
vir subitae apparitionis miraculo, sine omni nostrae praeconsiderationis
vexillo, suam praesentiam nostris conspectibus praesentavit. Qui
nullius aetatis legi videretur obnoxius, nunc enim juventutis vere
pubescebat, nunc maturioris aevi facies seria loquebatur, nunc vultus
senectutis sulcis videbatur arari. Qui sicut multimodae aetatis vicaria facie
fluctuabat, sic ejus staturam ancipitem, nunc quantitas minor humilius
dehumabat, nunc aequilibratae mediocritatis libramina, staturae ampliabant
inopiam, nunc audaci proceritate quantitatis, giganteis contendebat
excessibus. Hujus in facie nulla femineae mollitiei vestigia resultabant, sed
sola virilis dignitatis regnabat auctoritas. Hujus facies nec fletus imbribus
compluta, nec risus erat lasciviis serenata, sed ab utroque feriata,
modestius magis aspirabat in lacrymas. Caesaries inducias adepta litigii,
artificiosi pectinis fatebatur industriam, moderatae tamen comptionis
libramine jacebat ornata, ne si comptionibus vagaretur anomalis, in femineam
demigrare videretur mollitiem. Et ne frontis aream comae sepeliret nubecula,
forficis morsum capillorum sentiebat extremitas. Hujus facies, prout virilis
dignitas exposcebat, a nulla pulchritudinis gratia deviabat. Hujus mentum
nunc primam germinabat lanuginem, nunc ibidem herba fimbriat prolixior, nunc
luxuriantis barbae vellere silvescere videbatur. Nunc novaculae severitas
barbae castigabat excessum. Annuli vero lapidum gemmati sideribus, manus
fulguratione serenantes eximia, solem reddebant novitium.
De vestibus Hymenaei.
Vestes vero nunc grossioris materiae vulgari artificio plebescere, nunc
subtilioris materiae artificiosissima contextione crederes superbire. In
quibus picturarum fabulae, nuptiales somniabant eventus. Picturatas tamen
imagines vetustatis fuligo fere coegerat aspirare. Ibi tabulam sacramentalem
testimonii, finem matrimonii, connubii pacificam unitatem, nuptiarum
inseparabile jugum, nubentium indissolubile vinculum, lingua picturae
fatebatur intextum. In picturae etenim libro umbratiliter legebatur, quae nuptiarum
exsultationis applaudit solemnitas, quae in nuptiis melodiae solemnizet
suavitas, quae connubiis convivarum arrideat generalitas specialis, quae
matrimonia citharae concludat jucunditas generalis. Organicorum quoque
artificum decuriata pluralitas, praedicti hominis decorabat incessum. Ipsi
vero artifices in se sui magistri figurantes tristitiam, suis silentium
indixerant instrumentis. Unde, instrumentorum officinae quas silentii torpor
faciebat elingues, aspirare videbantur in gemitum. Igitur, postquam naturae
vicinitati eum localis viciniat affinitas, haec illum signans ex nomine, cum
salutis libamine, ei osculi libamen apposuit. Ex ipsius autem nominis
signaculo, caeterarumque circumstantiarum loquentibus signis, Hymenaeum qui
venerat recognovi, quem natura sua locans in dextra, suae dextrae
dignitate donavit.
Adventus Castitatis.
Cum inter Naturam Hymenaeumque quaedam colloquii celebraretur festivitas,
ecce virgo suae pulchritudinis aurora blandiens universis, repentina sui adventus
praesentia, sui directione itineris ad nostram aspirare videbatur
praesentiam. In cujus pulchritudine tanti artificii resultabat solemnitas, ut
in nullo naturae polientis claudicaret digitus. Hujus facies nullius
adventitii coloris mendicabat hypocrisim, sed rosam cum lilio disputantem in
facie, mistione naturae mirabili, plantaverat dextera Omnipotentis.
Oculi, simplicitatis disciplinati modestia, nullius petulantiae lasciviebant
excursibus. Labia proprii retentiva vigoris, nec exhausta suaviis, nec
osculis videbantur Veneris sensisse praeludia. Hujus tamen faciem desudantem
in lacrymas, lacrymarum flumine crederes naufragari. Sertum vero materialiter
ex liliis decussatae insertionis connubio fibulatis, sui capitis arriserat
ornamentis. Cignei tamen crinis candor dedignatus liliorum supplicare
candoribus, contradictoriam jactitabat albedinem. Vestes etiam suis
verioribus albedinis argumentis nivibus conclusissent, nisi pictura varios
commentata colores, earum fefellisset albedinem. In his etenim, sub commento
picturae, videbatur intextum, qualiter Hippolyti castitas muro vallata
constantiae, novercalis luxuriae oppositionibus institit refellendo. Illic
Daphnes, ne virginalis ferae jacturam sustineret, fuga Phoebi fugabat
illecebras. Illic Lucretia fracti pudoris dispendium mortis excludebat
compendio. Illic in speculo picturae, castitatis speculum Penelopem poteram
speculari. Et, ut brevi narrationis tramite subterfugienda picturae
multiloquia comprehendam, nullam nativitatis filiam suo commendationis
ferculo, depictionis industria defraudavit. Aurei vero sigilli nobilitas,
quae ut jaspidum stellabat siderea multitudo, praefatae virginis diescebat in
dextera. Super sinistram autem residens turtur, sub facie elegiaci carminis,
calamitosis ejulationibus, suae vocis citharam adaptabat. Adolescentularum
vero cohors, ad itineris solatium et ad obsequiale ministerium, ejus
adhaerebat vestigiis. Quam postquam Natura prospexit sibi loci proximitate
vicinam, solemni occursu ei obviam veniens, salutis prooemio, osculi
praeludio, amplexus connubio, mentalem foris depinxit affectum; dumque
praedictae virginis in praefatione salutis, nomen enituit, praesentialem
agnovi Castitatis adventum.
Adventus Temperantiae.
Cumque Natura eidem festivitate collocutionis applauderet, ecce matrona
regulari modestia disciplinans incessum, ad nos videbatur sui itineris
tramitem lineare. Hujus statura mediocritatis erat circumscripta limitibus.
Aetas vero meridianam tendebat ad horam, vitae tamen meridies in nullo
pulchritudinis obviabat amori; ruina etiam senectutis, crinem suis nivibus
tentabat aspergere, quem ipsa virgo humerorum spatio inordinaria fluctuatione
non permiserat juvenari, sed sub disciplina ejus cogebat excessum. Vestes nec
nobilis materiae superbire gloria, nec vilitatis videbantur deflere jacturam;
sed mediocritatis obedientes canonibus, nec nimiae brevitatis decurtatione
truncatae, a terrae superficie peregrinantes evaserant, nec portionibus
superfluis terrae faciem tunicabant, sed eam brevi osculi degustatione
libabant: zona namque tunicae moderando decursum, enormitatem revocabat
in regulam. Monile autem sinus excubando vestibulis, manui negabat
ingressum. In vestibus, pictura suarum litterarum fidelitate docebat, quae in
hominum verbis debeat esse circumcisio, quae in factis circumspectio, quae in
habitu mediocritas, quae in gestu severitas, quae in cibis refrenatio oris,
quae in potu castigatio gutturis. Praefatam igitur virginem pedissequarum
paucitate vallatam, festinae obviationis applausu natura suscipiens,
multiplici osculorum epilogo, specificataeque salutationis auspicio, suae
dilectionis cumulum figuravit; expressaque proprii nominis expressio,
Temperantiae favorabilem ingessit adventum.
Adventus Largitatis.
Cumque amicae salutationis munere Natura veneraretur praesentiam
Temperantiae, ecce mulier cujus pulchritudinis adjuta fulgore materialis
dies, serenioris vultus speciem jactitabat, iter festinando maturans, ad nos
sui gressus lineas visa est ordinare. Hujus statura dedignata pauperiem,
humanae staturae regulam evadebat. Hujus caput non in terram humiliando
depressum, faciem faciebat encliticam, sed erecta cervice ad superna
suspendens intuitum, ad altiora visus legebat excursum. Hujus speciem Natura
expolitione limata exsculpsit, ut in ea sui artificii industriam posset
admirari. Diadema vero, non operis insignitate materiae redimens paupertatem,
nec ejusdem nobilitate materiae vilitatem recuperans, sed in utroque
singularem referens monarchiam, sine morsu peremptoriae proprietatis
ardebat in capite. Aureus tamen crinis gratiori igne flammantior, aureo
diademati indignando videbatur praestare subsellia: qui nec forficis
apocopatus industria, nec in tricaturae manipulos colligatus, sed pigressiori
excursione luxurians, limites humerorum transgrediens, terrae videbatur
condescendere paupertati. Brachia, non brevitatis damnata pauperie, sed
proceritatis excursu fluentia, non retro reciproca, sed in anteriora crederes
transitura; manus, nullius complosionis arctationis reciprocae, sed largae
expositionis explicatione productiles, largiendi affectabant officia. Vestes
etiam ex aureis, sericisque filis insertionis osculo conjugatis materiam
sortientes, ut a materiae generositate operis commendata subtilitas,
tanti artificii gratulabatur insignibus, ut non materialem, verum etiam
coelestem manum operi crederes insudasse. In quibus, imaginaria picturae
probabilitas sophistico procurationis suae praestigio, homines notorio
avaritiae crimine laborantes, anathematis damnabat opprobrio; largitatis vero
filios famae praeconiis titulatos, benedictionis gratia compensabat. Praefata
igitur mulier solo asseclarum vallata ternario, cum sui gressus maturationi
insisteret, ecce, Natura celebri occursu illius amicans incessus, osculum
salutatione dimidians, salutationem osculo syncopabat. Ejus formae specialis
insignitas, habitus specificati curialitas, gestus individualitas,
Largitatis dum promulgarent adventum, nomen in salutatione resultans, ejusdem
rei fidem a nube dubitationis excepi.
Adventus Humilitatis.
Dum Natura Largitati primitivae salutationis, amicaeque applausionis jura
persolveret, ecce puella lentitudine pigritantis gressus morosior, columbini
vultus placiditate serenior, modicitate staturae castigatioris humilior, ad
nos divertere testudinei gressus modestia, videbatur. Staturae tamen
humilitati, gratia pulchritudinis venerat in patronum: quae mechanicis humani
artificii usurpata fallaciis, sed vivo fonte naturae scaturientis, totum
corpus decoris afflaverat ornamento. Hujus crinis tanta fuerat forficis
demorsione succisus, ut apocopationis figura fere in vitium transmigraret.
Capillos vero quodam exorbitationis diversiclinio devagantes, inexplicabili
intricatione complicitos, inter se crederes litigare. Caput demissione
profunda dejectum, humiliter encleticabat in terram. Vestes non a nativo
colore materiae appositivi coloris adulteratione degeneris, suburbanae
materiae vulgaritatem artificiosae operationis defendebant subsidio. Ibi
fabulosis picturae commentis legebatur inscriptum, qualiter in virtutum
catalogo Humilitas insignitatis vexillo praefulgeret; Superbia vero
sacramentali virtutum synodo excommunicationis suspensa charactere, extremae
relegationis damnaretur excidio. Huic igitur adventanti, Natura enixiori
festinatione veniens in occursum, salutationis suae ferculum osculorum
melliniens condimento, vultum dilectionis exhibuit medullatae. In
specificationis vero personae idiomatibus, mihi Humilitatis resultavit
adventus.
Querulosa Naturae collocutio cum Hymenaeo, et virginibus praedictis.
Cum Hymenaeus, praetaxataeque virgines in Naturae facie, intestinae
conquestionis faciem exemplarent, internique doloris ideas in forinsecae
lacrymationis icones producere molirentur, ecce Natura verbis verba
praeveniens, ait: O sola humanae tenebrositatis luminaria, occidentis mundi
sidera matutina, naufragorum tabulae speciales, Portus mundialium
fluctuum singulares! radicatae cognitionis maturitate cognosco quae sit
vestri conventus ratio, quae adventus occasio, quae lamentationis causa, quae
doloris exordia. Homines etenim sola humanitatis specie figurati, interius
vero belluinae enormitatis deformitate dejecti, quos humanitatis chlamide
doleo investisse, a terrenae inhabitationis patrimonio vos exhaeredare
conantur, sibi terrenum funditus usurpando dominium, vos ad coeleste
domicilium repatriare cogentes. Quoniam ergo res mea agitur, cum familiaris
paries inflammatur incendio, vestrae compassioni compatiens, vestro dolori
condolens, in vestro gemitu meum lego gemitum, in vestra adversitate meum invenio
detrimentum. De contingentibus igitur nihil omittens, in me finem
proprium consecuta, prout valeo brachium meae potestatis extendere, eos
vindicta vitio respondente percutiam. Sed quia excedere limitem meae virtutis
non valeo, nec meae facultatis est, hujus pestilentiae virus omnifariam
exstirpare, meae possibilitatis regulam prosecuta, homines praedictorum
vitiorum anfractibus irretitos anathematis cauteriabo charactere. Genium vero
qui mihi in sacerdotali ancillatur officio, decens est suscitari, qui eos a
naturalium rerum catalogo, a meae jurisdictionis confinio, meae judiciariae
potestatis assistente praesentia, vestrae assensionis conveniente gratia,
pastorali virga excommunicationis eliminet. Cujus legationis Hymenaeus erit
probatissimus exsecutor; penes quem stellantis elocutionis astra
lucescunt, penes quem examinatoris consilii locatur armarium.
Legatio Hymenaei cum Naturae litteris ad Genium.
Tunc astantes a suae conquestionis lacrymis feriantes, profunda capitum
demissione, submisse gratiarum actiones naturae abundanti professione
solvunt; Hymenaeus vero in praesentiali Naturae conspectu sese genibus
arcuatis humilians, destinatae legationi sese fatebatur obnoxium. Tunc illa
schedulam papyream hujusmodi exemplaris carminis inscriptione signavit.
Natura, Dei gratia, mundanae civitatis prima vicaria procreatrix, Genio sibi
alteri similem, eique per omnia serenatis fortunae blanditiis amicari.
Quoniam similia dissimilium aspersione, et similium sociali habitudine
gratulantur, in te velut in speculo Naturae radiante similitudine inveniendo
me alteram, nodo dilectionis praecordialis astringor, aut in tuo profectu
proficiens, aut in tuo defectu aequa lance deficiens, quare circularis debet
esse dilectio, ut tu talione dilectionis respondeas. Patrati sceleris
evidentia, clamoris gerens imaginem, humani generis naufragium tibi evidenter
eloquitur. Vides enim qualiter homines originalis naturae honestatem
bestialibus illecebris inhonestent, humanitatis privilegialem exuentes
naturam, in bestias, morum degeneratione transmigrant, Veneris in
consequentia affectus proprios consequentes, gulositatis vorticibus
naufragantes, cupiditatis vaporibus aestuantes, alis superbiae ficticiis
evolantes, invidiae morsibus indulgentes, adulationis hypocrisi alios deaurantes.
His
vitiorum morbis nemo medicinalibus instat remediis; hunc scelerum torrentem
nemo obice defensionis castigat: hos facinorum fluctus, nemo portus
stabilitate refrenat. Virtutes etiam tantam hostilis conflictus ingruentiam
sustinere non valentes, ad nos tantum defensionis asylum, et vitae remedium
confugiunt. Quoniam ergo res nostra communi degrassatione vexatur, et
precibus melliens, tibi obedientiae virtute praecipiens, et jubendo moneo, et
monendo jubeo, quatenus omni excusationis sophismate relegato, ad nos matures
accessum, ut
mei mearumque Virginum
assistente praesentia, abominationis filios a sacramentali Ecclesiae nostrae
communione sejungens, cum debita officii solemnitate, severa
excommunicationis virga percutias. Post haec, illa epistolam sigillari
signaculo consignatam, in quo nomen imaginemque Naturae peritia artificialis
exsculpserat, legato tradidit delegandam. Tunc Hymenaeus solemniori vultu
laetitiae gratiarum actiones epilogans, et legationem destinatam initians,
suosque a sopore pigritiae excitans consodales, jussit ut suis invigilantes
organicis instrumentis, a somno silentii eadem excitarent, et ad harmonici
melodiomatis modulos invitarent. Tunc illi quibusdam prooemiis sua
illicientes instrumenta, vocem deformiter uniformem, dissimilitudine
similem, multiformi modulo picturabant:
|
METRE VIII.
Nec
te gulosae Scylla voraginis mergat.
'To the end, she
answered, 'that Scylla of the greedy whirlpool do not whelm thee in the deep night
of self-indulgence, apply the curbs of moderation to thy palate, pay thy
belly its due most temperately, let the path of thy throat taste the rain of
Lyaecus, the draughts of Bacchus, soberly, drink but little, that the mouth
may be thought to give a sort of kiss to the wine-god's cup. Let water break
the pride of Lyaeus, streams temper the madness of Bacchus; let Thetis offer
herself as a wife to Lyaeus, and the wife curb the tyranny of the husband.
Let a common, simple, spare diet wear out the mutinies of the haughty flesh.
That the despot who always exults in the flesh may drive thee the less, let
quiet Cupid take his rest. Let the bridles of love be checked in thee and the
sting of the flesh faint and be numb, and let the flesh thus become the handmaid
of the spirit. Restrain thine eyes, and put bolts upon the door of thy
vision, lest it hunt too unvirtuously beyond the reach of the light, and,
like a scout, lay its booty before the mind. If the passion of greed
intoxicates any, let them force it to depart from them, let ostentation note
the wealth of the mind, the triumph of the mind let the neck of desire be
bent and bowed, nor even let the money linger in the shut moneybags and sleep
inactive, free to no one, but let it rather keep watch as the guardian of
honor, to be put by the rich man to use. If the time be at hand, if the place
require, let the buried mass of wealth rise up, the money-bags cast up coins
from their very depths. Let bounty serve honor in any way it can. If thou
wishest to tread on the neck of pride, on swollen arrogance, on ostentation
of the spirit, consider the burden of thy fleeting race, the toil of life,
the close of death.'
PROSE VIII.
Cum
in hanc spcecialis disciplinae semitam.
While Nature's discourse
was proceeding along this particular path of instruction, behold, a man,
appearing suddenly and to my amazement, having given no previous warning sign
to our attention, showed his presence to our sight. He, for he seemed
obedient to no law of age, now was young in the spring of youth, now his
maturer face spoke of serious affairs, and now was seen to be ploughed by the
furrows of old age. Just as he would alter through many degrees of changing
age in face, so his
doubtful stature
was now made short and insignificant; now his slight figure would be
increased according to the scale of an equally balanced mean; now, growing up
in bold height, he would rival the towering giants. In his face were evident
no traces of feminine softness; the strength of manly dignity reigned there
alone. It was neither flooded with the rains of tears, nor brightened with
the pleasures of laughter, but, watched over by both in moderation, tended
rather toward tears. His hair had gained a truce in fight, and confessed the
industry of the skillful comb. Yet it lay arranged in manner seemly and
proper, so that it should not stray into extravagant ornament, and be seen to
fall to a feminine delicacy. And that the least cloud of hair should not hide
his broad forehead, the fringes of his locks had known the biting shears. And
his face also, as manly dignity demanded, did not vary at all from favor and
beauty. His chin now would sprout the first down, now would be fringed with a
longer beard, now would seem to run wild in an abundant fleece, and now the
severity of a razor would reprove the growth's excess. Rings, gemmed with
constellations of stones, shone on his hands with extraordinary splendor, and
displayed a new sun. His garments appeared now to be common, of poor make and
coarse substance, now to rejoice in the most skillful woof of fine material.
On them ideal pictures told of the events of marriage, though the soot of
time
had almost made the images fade. Yet nevertheless
the eloquence of the picture spoke of what was woven therein-the holy faith
of marriage, the peaceful unity of wedlock, the equal yoke of matrimony,
the
indissoluble bond of the wedded. For in the book of imagery it was obscurely
told what festal exultation was wont to cheer the beginning of a nuptial, what
solemn sweetness of melody was there, how the guests, single and united,
applauded the marriage, what patrimony the sociable and jocund cithara
established. Furthermore, an ordered company of men skilled in music honored
his approach. But these same musicians showed among themselves the sorrow of
their master, and enjoined silence upon their instruments. Thereupon the
frames of the instruments, which dull silence had made tongueless, seemed to
raise a groan. Then, when he had approached close to where Nature' stood,
she, calling him by name, offered him a greeting and gave him a kiss. Then
from the designation of his name and from the telling signs of other
circumstances, I recognized him who had come as Hymen. Him Nature placed at
her right hand, and granted him its honor.
While cheerful
conversation was being enjoyed between Nature and Hymen, behold, with sudden
appearance and unlooked-for coming, a virgin, the dawn of whose beauty
charmed all things, was seen to approach on her course toward our presence.
In her loveliness was evident such high and holy art that the finger of
Nature, the finisher, had not failed in any particular. Her countenance
borrowed no false or foreign
color ; but
the right hand of most powerful Nature had planted there, with marvelous
grafting, the rose vying with the lily. Her eyes were governed by simple
modesty, and did not wanton in any impudent sally. Her lips, retentive of
their freshness, seemed neither drained by pleasures nor to have felt the
first kisses of passion. Yet one would think that her face, which flowed with
tears, had suffered sorrow of shipwreck in the flood of weeping. A wreath of
lilies, strung by a beautiful chain, smiled on her lovely head. Yet the
whiteness of her swan-like hair scorned to ask for the radiance of the
lilies, and gave out continually a rival lustre. Her garments, furthermore,
would have silenced with their truer snows the arguments of the whiteness of
the others, had not a picture, mingled with various colors, cheated them of
their purity. For on her garments was seen interwoven, after the fancy of a
picture, how the chastity of Hippolytus was defended opposed by a wall of
constancy, and how it zealously and repelled a stepmother's lustful desires.
There Daphne, lest the bolt and bar of her virginity should be broken
through, put to rout the enticements of Phoebus by flight. There Lucretia set
off the loss of violated chastity by the gain of death. There, in the mirror
of the picture, I could catch sight of Penelope, mirror of purity. And, to include
the picture's many eloquent but subtle touches in a brief way of speaking, it
had been careful not to cheat any daughter of chastity of her meed of praise.
A noble seal of gold, studded by a starry multitude of jasper stones, shone
like day on the right hand of the virgin. On her left hand sat a turtle-dove,
which in the manner of elegiac song tuned the cithara of its voice to
sorrowful moans. A band of young girls, none of whom seemed to have wantoned
in the wrestling-ground of love, clung to her footsteps, to comfort her
journey and do her obedient service. When Nature had perceived her near and
close at hand, she left her seat, and, coming to her with solemn approach,
showed outwardly by her first salutation, by her welcoming kiss, and by the
joining in embrace, the love for her in her mind. And when at the beginning
of the salutation the name of this virgin shone forth, I recognized there the
arrival of Chastity.
Now while Nature
was welcoming her with glad conversation,
behold ,
a matron, with moderate and measured gait, was seen to be directing her way
toward us. Her stature was bound within the limits of the mean. Her age
tended toward the noon-hour of life; yet in no respect did the noon hinder
the dawn of beauty. The hoar-frost of old age was trying to scatter its snows
on her hair. This she did not allow
to play in
free waves over her shoulders, but held its luxuriance in bounds. Her
garments did not seem to boast of the glory of fine material,
nor
to bewail their loss in being made of common stuff. Obedient to the canons of
moderation, they neither escaped and strayed from the surface of the ground,
cut short and curtailed in excessive brevity, nor did they clothe the face of
the earth with needless length, but touched it with the brief taste of a
kiss; for a girdle governed the fall of her tunic, and recalled irregularity
to rule. A collar kept watch over the entrances to her bosom, and denied the
hand admission. On her garments a picture showed with faithful characters
what circumscription ought to be in the words of man, what circumspectness in
his deeds, what moderation in dress, what serenity in bearing, what bridling
of the mouth in eating, what reproof of the throat in drink. Her Nature
recognized, though surrounded by few attendants, and hastened to meet and
welcome her, showing the full measure of her love by the warm greeting with
which she began, and by concluding with manifold kisses. The clear expression
of her right name told of the gracious arrival of Temperance.
And while Nature
was receiving the presence of Temperance with the gift of a friendly
salutation, behold, a woman, the daylight of whose beauty, when presented,
threw continually on the glory of the actual day the splendor of a brighter
countenance, was seen hurrying her quick course and bending her direct
approach toward us. Her stature had scorned the poverty of human stature in
its growth, and exceeded it in unusual degree. Her head did not bow humbly to
the ground or bear a face cast down, but, with neck straight, fixed its gaze
on things above, and kept the shaft of its vision for the heights. Nature had
finished her appearance with such careful perfection that she could admire in
it her own diligence as a maker. A diadem, which did not redeem property of
material by pre-eminence of workmanship, or atone for meanness of workmanship
by fineness of material, but which showed in both a supreme monarchy without
the pain of that absolute state, glowed on her head. Yet her golden hair,
more flaming and with lovelier fire, seemed to afford a seat to the golden
diadem indignantly. Not cut short by industrious scissors, nor collected into
companies of locks, it wantoned in freer wandering, and, crossing the limits
of the shoulders was seen to condescend to the poor estate of earth. Her arms
were not bound to a scant shortness, but, extending in ample length.
seemed
not destined to shrink , but rather to increase further. Her hands, which did
not turn back in any hollow curve, but which lay open, ample and broad, cared
for the offices of giving. Her garments, which had their substance of golden-
and- silken threads joined in the kiss of the web-such that the fineness of
the workmanship was inferior ' to the richness of the
material ,-rejoiced
in such evidences of art that you would think that a hand, not of earth, but
from very heaven, had toiled at their making. On them an imaginative but-
lifelike picture condemned, by reproach and anathema with its art's deceptive
illusion, those men who toil in the notorious sin of avarice. It seemed,
moreover, to honor the sons of generosity by the praise of fame, and to make
them sharers in the grace of her benediction. While this woman, closely
accompanied by three attendants, pressed on in her haste to approach, behold,
Nature ran quickly to meet her and welcomed her coming, and, dividing her
kiss with a salutation, closed her salutation with a kiss. And while the
singular distinction of her beauty, the elegance of her unusual apparel, the
individuality of her bearing, were speaking openly of the arrival of
Generosity, the sound of her name in the salutation took the
credibility of the matter away from the cloud of doubt.
Then while
Nature was performing to Generosity the duties of salutation and friendly
welcome, behold, a maiden of slow and somewhat sadder step, calmer in the
peace of her dove-like countenance, and lowlier in her small and slender
figure, encouraged herself to turn to us her gentle and measured approach.
Yet her grace and her beauty came to plead in behalf
of the
slight stature. For these, acquired not by the mechanical deceits of human
art, but gushing from the living fountain of nature, had breathed upon her
whole body with the graces of loveliness. Her hair had been cut with such
hungry
scissors,
that, shortened in the fashion of the cutting, it had
passed into a blemish. But some tresses which wandered and strayed
irregularly, and were entangled with inextricable confusion, seemed to be at
strife within
themselves. Her head was cast
down with profound abasement, and humbly bowed toward the ground. Her
garments, which did not fail from their native color through the addition of
any foreign hue, excused the commonness
their of
their ordinary material by artistic workmanship. Here was read, written in
the imaginative fancies of a picture, how in the list of virtues humility
shines foremost, carrying the banner of excellence; how by the holy synod of
the virtues pride is anathematized with the mark of excommunication, and
condemned to banishment and uttermost destruction. To meet her, then, as she
approached, Nature went with especial haste, and, as she sweetened the dish
of her salutation with the spice of kisses, showed a face of deep affection.
In the peculiar phrases of this distinguished personage was made clear the
arrival of Humility.
Then while Hymen
and these women were copying the appearance of profound sorrow from the face
of Nature, and were striving to produce in lines of outward grief the
feelings of inward pain, lo, Nature, anticipating their speech with speech,
said:
`O lonely lamps
in human darkness, morning stars of a setting world, scattered planks to
those suffering shipwreck, solitary ports on earthly floods! I perceive, with
a mature and deep-rooted understanding, what
is the
reason for your coming together, what the occasion for your arrival, what the
cause of your lamentation, what the source of your grief. For men who are
fashioned only in the beauty of humanity, and who yet within are sunk into
weak and bestial ugliness, and whom I grieve to have invested with the robe
of manhood, are endeavoring to disinherit you from your patrimony of an
earthly habitation, and are seizing all power on earth, and forcing you to
repair to your celestial home. Since, then, my welfare is affected, since our
party-wall is flaming with fire, I feel compassion for your suffering,
sympathize in your grief, read my
groans in
your groans and find my loss in your adversity. Therefore, passing over
nothing of what has happened, I will attain my own goal myself, and I will
smite these men with vengeance answering to their sin, so far as I am able to
extend the arm of my might. But since I cannot exceed the limit of my power,
and it is not in my control to root out the poison of this pestilence
completely, I will follow the measure of my ability, and brand the men who
are caught in these crooked vices with the mark of anathema.
'But it is
fitting to ask Genius, who assists me in the priestly office, to cast out,
with the aiding presence of my judiciary power, with your assent and favoring
help, and with the pastoral rod of excommunication, those men from the
catalogue of the things of nature, from the bounds of my jurisdiction. Hymen,
the highly proved, will be the executor of this mission. In him shine the
stars of glittering
eloquence, and
in his possession is placed the armory of the examining council.'
Then they rose,
and, resting from their tears and lament, bowed their heads in deep humility,
and freely gave to Nature abundant signs of their gratitude due. And Hymen,
who humbled himself on bended knee in the immediate sight of Nature, declared
himself obedient to the appointed mission. Then she marked and inscribed with
a reed-pen a papyrus sheet with an epistolary composition of this sort:
`Nature, by the
grace of God delegated
protectress of
the worldly realm, to Genius, her other self, greeting, and a wish that in
everything he be befriended by the favors of fair fortune! Since similarities
rejoice in a scorn of things unlike them, and in the friendly appearance of
things like them, I, who find in thee, as in the mirror of Nature, myself
again in marked resemblance, am bound to thee by the knot of most ardent
love, so that I am with thee in all -go things, advance in thy progress, or,
in like measure, droop in thy failure. Therefore ought our love to be
reciprocal, so that thou wouldest answer with equal affection, and make our
fortunes
one
. The evidence of evil committed tells thee fully, in
the form of a loud wail, of the shipwreck of the human race. For thou seest
how men debase the original dignity of their natures with bestial pleasures,
and transgress humanity's privileged state, changing in their degenerate
practices to beasts, and how, in following their own desires in the
pursuit of lust, going to shipwreck in the whirlpools of intemperance,
seething in the heat of avarice, flying upon the false wings of pride, giving
way to the bites of envy, gilding others with the hypocrisy of flattery, they
fall far from their natural and noble state. No one is ready with medicinal
remedies for these vicious diseases. No one restrains the torrent of these
crimes with a dyke of defense.
No harbor checks
unchangeably the flood tides of these evil deeds. Therefore the virtues,
being wholly unable to bear the assault of such a hostile onset, have fled to
us, as to a refuge of defense and a succor to their life. Since our common
interests are thrown into confusion by the fierce attack, I entreat thee with
prayers, enjoin thee by the virtue of obedience, both warn as I command, and
command as I warn, that thou banish all deception and excuse, and hasten thy
approach to us, and that with the aiding presence of myself and my women,
thou sever the children of abomination from the holy communion of our
congregation, and, in the due solemnity of thine office, smite them with the
hard rod of excommunication.'
Thereupon she
gave the letter, which had been sealed and marked with a signet, on which an
artist's skill had graved the name and image of Nature, to her legate to
deliver. Then Hymen, ending his acts of thanks with a graver countenance of
joy, received his appointed embassy, and, rousing his companions from dull
idleness, bade them take up their instruments of music, and, stirring them
from dumb silence, summon them to the measures of harmonious melody. Then
caressing their instruments in a few preludes, they struck out a sound of
many notes in one, of quality unlike yet consonant, of manifold tone.
|
Jam tuba terribili bellum clangore salutans
Intonuit, cognati loquens praeludia belli,
Mugitu simili similem signando tumultum.
Aera laedebat mendaci
vulnere cornu,
Devia vox hujus, vox hujus anormala nescit
Organicis patere modis, artique favere
Spernit, et effrenem miratur musica cantum.
Grataque vox citharae serenans gratius istis
Mellitae tribuit auri convivia vocis,
Quae cantus varii faciem variando colorans,
Nunc lacrymas in voce parit, mentita dolorem;
Nunc falsi risus, sonitu mendacia pingit,
Et lyra quae semper cantu philomenat amoeno,
Dulcius alliciens, oculisque prooemia somni
Lectitat, et sepelit offensae murmura mentis
Fistula, quae noctu solers vigil excubat, imo
Excubiis voce compensat damna soporis:
Auribus arrisit per quem fit caetera cordis
Saxea durities, mentisque liquescere durae
Cogitur asperitas, propriumque fugare rigorem.
Hunc vocis cursum, tantumque volucris acumen
Obtusae vocis tardabant tympana gressu.
Nec tamen omnino cantus fraudatur honore,
Verbere si quis ea subtili verberet ictu,
Suscitet atque manus tractu delibet amico,
Aeris exhausti tractu sociata profundo.
Cum dulci strepitu ructabant organa ventum,
Dividitur juncta, divisaque jungitur horum
Dispar comparitas cantus, concordia discors,
Imo dissimilis similis dissensio vocum.
Plebaeo sonitu mendica voce sonabant,
Cymbala, quae nostris nunquam clamando perorant
Auribus, auditus hominum vix digna mereri.
Nullus erat major, melior, vel gratior illo,
Quo concludebat praedictis cantibus unus,
Dulcis pentasonae cantus, vestigia cujus,
Cujus adorabat vocem plebs aemula cantum.
Et quae cum cithara discordi disputat ore,
Psalterii condita favo, mellita sapore,
Insonuit vox grata ferens munuscula cantus.
Sistra puellaris tactum poscentia dextrae,
Linguae femineae, Martis bellique prophetae,
Vocis inauditae miracula voce canebant.
Resumit Natura suam querulosam locutionem.
Igitur Hymenaeo mysticae legationis mysteriis in dulgente, Natura
aerumnosae conquestionis elegiacam orationem contexens, illorum recensebat
injurias, quorum ingruente flagitio, suae reipublicae majestas, profundi
detrimenti abundantem senserat laesionem.
Inter quos, unum prae caeteris
accuratius stimulis reprehensionis arguebat, qui prae aliis incurialius
certabat dedecorare Naturam. Cum quaevis gratia nobilitatis blandiretur
naturae, cum suis muneribus amicaretur prudentia, cumque magnanimitas
erigeret, largitas erudiret, tamen, quia universa massa modici fermenti
asperitate laborabat, unius virtutis occidens, caeterarum virtutum orientem
funditus nubilabat. Unius probitatis eclipsis, caeterarum probitatum sidera
recessu ecliptico mori cogebat. Cumque Largitas ad suum alumnum ista spectare
videret convitia, non audens defensionis pallio ejusdem vitia colorare, cum
humili capitis demissione decidua, ad lacrymarum confugit remedia.
Natura consolatur Largitatem et Prodigalitatem reprobat.
Natura perpendens quid capitis demissio, quid lacrymarum figuraret
emissio, ait: O Virgo, cujus praesignii architectatione humana mens virtutum
destinatur palatium per quam homines favorabilis gratiae praemia
consequentur; per quam aetatis aureae antiquata saecula reviviscunt; per quam
homines se glutino amicitiae praecordialis astringunt; aeterna usia aeternali
suae noys osculo generando producens, mihi sororem largita est uterinam. Non
solum te mihi nativae consanguinitatis zona confibulat, verum etiam, perdux
amoris nexus concatenat. Unde a meae voluntatis examine, tuae discretionis
libra voluntatem tuam non patitur aberrare: tanta enim unio conformitatis,
imo, unitas unitionis fideli pace nostras mentes conciliat, ut non solum
illa
unio simulatoria, unitatis vestiatur imagine, verum etiam unitionis phantasia
deposita, ad identitatis aspiret essentiam. Quare, in neutram alicujus
injuria debacchatur, quae non grassetur in alteram, neutri alicujus
illecebra novercatur, quae non inimicetur et alteri. Quare, qui impudicae
patrationis clamante blasphemia, meae dignitatis titulum effeminare laborat,
injuriosae vexationis instantia, tuo honori derogare conatur. Ille etiam qui
excedentis prodigalitatis effluxu naturae donis abutitur, fortunae muneribus
damno nimiae dilapidationis exuitur. Sic quoque prodigalitatis meretricata
communitas, mentiendo largitatis profitetur honorem, divitiarumque torrens,
paupertatis derivatur in aridum; sapientiae splendor fatuitatis deviat in
occasum; magnanimitatis rigor laxatur in temeritatis audaciam. Quadam ergo
admiratione fatigor, cur in damnatione illius qui nos caeteris
damnosius damnificare contendit, lacrymarum diluvium non valeas refrenare.
Tunc Largitas, certiori remedio
a regione
vultus rivulum lacrymarum absentans, capitisque demissionem revocans ad
superna, ait: O nativorum omnium originale principium! O rerum omnium
speciale subsidium! O mundanae regionis regina! O suprema coelestis principis
fidelis vicaria, quae sub imperatoris aeterni auctoritate, fidelem
administrationem nulla fermentatione corrumpis. Cui universitas mundialis
originis speciei exigentia obedire tenetur, prout intimae cognitionis
expressa parilitas exigit, me tibi aurea dilectionis catena connectit. Illi
igitur qui suam naturam damno venundans, te insultu nimiae rebellionis
impugnat, mihi coequatae concussionis importunitate repugnat. Qui, quamvis
umbratili credulitatis deceptus imagine, meis se credat commilitare comitiis,
hominesque histrionali prodigalitatis figuratione decepti, in eo Largitatis
odorent vestigia, tamen a nostrae amicationis beneficio longa relegatione
suspenditur. Sed, quia nostrum est erroneae divagationis anfractibus compati
condolendo, in ejus insensatae voluntatis exhibitione pestifera, non valeo
non moveri.
Adventus Genii.
Cum inter has virgines dragmaticae collocutionis intercalaris
celebraretur collatio, ecce Genius, organicorum instrumentorum applaudente
laetitia, nova apparitionis resultatione comparuit. Cujus statura
mediocritatis canone modificata decenter, nec de diminutione querebatur
apheresis, nec de superfluitatis prothesi tristabatur, cujus caput pruinosis
canitiei crinibus investitum, hiemalis senii gerebat signaculum: facies tamen
juvenili expolita planitie, nulla erat senectutis exaratione sulcata. Vestes
vero opere sequente naturam, hujus vel illius nescientes inopiam, videbantur
nunc serenari hyacintho, nunc colore succendi coccineo; nunc bysso expressius
candidari: in quibus, rerum imagines momentanee viventes, toties exspirabant,
ut a nostrae cognitionis laberentur indagine. Ille vero calamum papyreae
fragilitatis nunquam a suae inscriptionis ministerio feriantem manu ferebat
in dextera; in sinistra vero, pellem novaculae demorsione pileorum
caesarie denudatam, in qua styli obsequentis subsidio, imagines rerum ab
umbra picturae ad veritatem essentiae transmigrantes, vita sui generis
donabantur; quibus deletionis morte sopitis, novae nativitatis ortu, aliae
revocabantur ad vitam. Illic Helena, suo decore semidea, quae mediante
pulchritudine sua, pulchritudo poterat nuncupari. Illic in Turno fulmen
audaciae, vigor regnat in Hercule.
Illic in Capaneo gigantea ascendebat
proceritas; in Ulysse vulpina vigebat calliditas. Illic Cato pudicae sobrietatis
nectare debriabatur mirabili. Plato ingenii splendore rutilabat sidereo.
Illic stellata cauda Tulliani pavonis rutilabat. Illic Aristoteles sententias
aenigmaticarum locutionum
latibulis involvebat.
Post hujus inscriptionis solemnitatem, dexterae manui continuae depictionis
fatigatae laboribus, sinistra manus tanquam sorori fessae subveniens,
picturandi officium usurpabat; dextera manu pugillaribus potita; quae ab
orthographiae semita falsigraphiae claudicatione recedens, rerum figuras,
imo, figurarum
larvas umbratiles semiplena
picturatione creabat. Illic Thersites turpitudinis pannositate vestitus,
peritioris fabricae solertiam postulabat. Illic Paris incestuosae cupidinis
mollitie figurabatur. Illic Ennii versus a sententiarum venustate jejuni, artem
metricam effreni transgrediebantur licentia.
Illic Pacuvius nesciens
narrationis modificare curriculum, in retrograda serie sui tractatus locabat
initium.
Quomodo Veritas comitabatur Genium.
His ergo picturae solertiis Genio solemniter operam impendenti, Veritas
tanquam patri filia verecunda ancillatione obsequens assistebat, quae non
pruritu aphrodites promiscuo propagata, sed hoc solo Naturae natique geniali
osculo fuerat derivata, cum Ilem speculum formarum meditantem, aeternalis
salutavit idea, eam iconiae interpretis interventu vicario osculata. Hujus in
facie divinae pulchritudinis deitas legebatur, nostrae mortalitatis aspernata
naturam. Vestes vero coelestis artificis dexteram eloquentes, indefessae
rutilationis splenditatibus inflammatae, nullis poterant vetustatis tineis
cancellari: quae virgineo corpori tanta fuerant connexione conjunctae,
ut nulla exuitionis diaeresis eas aliquando faceret virginali corpori
pharisaeas. Aliae autem tanquam adventitiae naturae, praecedentibus appendiciis,
nunc oculis visus offerebant libamina, nunc oculorum sese figurabantur
indagini. Ex opposito, veritati falsitas inimicans stabat attentior, cujus
facies turpitudinis nubilata fuligine, nulla in se naturae munera fatebatur,
sed senectus faciem rugarum vallibus submittens, eam universaliter implicans
collegerat. Caput nec crinis vestimento videbatur indutum, nec pepli
velamentum excusabat calvitiem, sed panniculorum infinita pluralitas, quos
filiorum pluralis infinitas ei texuerat vestimentum. Haec autem, picturae
veritatis latenter insidians, quidquid illa conformiter informabat,
ista informiter deformabat.
Quomodo Natura occurrat Genio adventanti.
Natura igitur suo gressui laxiores concedens habenas, solemnem occursum solemniter
exhibendo, oscula nullo illicitae Veneris fermentata veneno, sed mystici
signantia cupidinis amplexus, etiam mysticae dilectionis concordiam
figurantes, Genio exhibuit adventanti.
Alloquitur Genius Naturam.
Mutua gratulatione expletionis termino consummata, Genius induxit
silentium, manu postulante silentia, consequenter vero in hanc locutionis
formam suae vocis monetavit materiam: O Natura, non sine internae spirationis
afflatione divina, a tuae discretionis libra istud imperiale processit edictum,
ut omnes qui abusiva desuetudine, nostras leges aboletas reddere
moliuntur, et in nostrae solemnitatis feria feriantes, anathematis gladio
feriantur. Et quia lex hujus promulgationis legitimae, legem justitiae non
oppugnat, tuique libra judicii meae discretionis sedet examini, tuae
edictionis regulam ocius roborare maturo. Quamvis enim mens mea hominum
vitiis angustiata deformibus, in infernum tristitiae peregrinans, laetitiae
nesciat paradisum, tamen in hoc amoenantis gaudii odorat primordia, quod te
mecum videat ad debitae vindictae suspiria suspirare. Nec mirum, si nostrarum
voluntatum unione conformi, concordiae reperio melodiam, cum unius ideae
exemplaris notio nos in nativum esse produxerit, unius officialis
administrationis conformet conditio, cum nostras mentes non
superficiali dilectionis vinculo amor jungat hypocrita, sed interna animorum
nostrorum latibula, casti amoris pudor inhabitet. Dum hoc verborum compendio
Genius suae orationis formaret excursum, suae exclamationis quasi aurora nascente,
tristitiae tenebras paulisper abstractans, salvo suae dignitatis honore,
Natura Genio gratiarum jura persolvit.
Hic promulgat Genius excommunicationem praetaxatis.
Tunc Genius post vulgaris vestimenti depositionem sacerdotalis
indumenti ornamentis celebrioribus infulatus, sub hac verborum imagine,
praetaxatam excommunicationis seriem a penetralibus mentis forinsecus
evocavit, hoc locutionis praecedente curriculo: auctoritate superessentialis
Usiae, ejusque notionis aeternae, assensu coelestis militiae, naturae etiam,
caeterarumque virtutum ministerio suffragante, a supernae dilectionis
osculo separetur, ingratitudinis exigente merito, a naturae gratia
degradetur, a naturalium rerum uniformi concilio segregetur, omnis qui aut
legitimum Veneris obliquat incessum, aut gulositatis incurrit naufragium, aut
ebrietatis sentit insomnium, aut avaritiae sitiens experitur incendium, aut
insolentis arrogantiae umbratile ascendit fastigium, aut praecordiale patitur
livoris exitium, aut adulationis amorem communicat fictitium. Qui autem a
regula Veneris exceptionem facit anormalam, Veneris privetur sigillo. Qui
gulositatis mergitur in abysso, mendicitatis erubescentia castigetur. Qui
ebrietatis lethaeo flumine soporatur, perpetuatae sitis vexetur incendiis.
Ille in quo sitis
incandescit habendi, perpetuatas egestates incurrat. Qui in praecipitio
arrogantiae exaltatus, spiritum elevationis eructat, in vallem dejectae
humilitatis ruinose descendat. Qui alienae felicitatis divitias tinea
detractionis invidendo demordet, primo se ibi hostem inveniat. Qui
adulationis hypocrisi a divitibus venatur munuscula, sophistici meriti
fraudetur praemio. Postquam Genius hujus anathematis exterminio finem
orationi concessit, huic imprecationi applaudens Virginum assistentia festino
confirmationis verbo Genii roboravit edictum, lampadesque cereorum in manibus
virginum suis meridiantes luminibus in terram cum quadam aspernatione et
demissione, exstinctionis videbantur sopore dejectae.
Conclusio operis.
Hujus imaginariae visionis subtracto speculo, me ab exstasi excitatum
in somno, prior mysticae apparitionis dereliquit aspectus.
|
METRE IX.
Jam tuba
terribili bellum clangore salutans.
Now the
trumpet's salute with terrible clang thundered war.
telling
of the kindred prologues to war, and marked the tumult with tumultuous
bellowing. The horn tortured the air with unsubstantial wounds. Its wild,
unruly voice knew not how to obey the numbers of music, and scorned to favor
art, and music marveled at its lawless song. The clear, fair voice of the
cithara, more sweetly than the others, offered the ear feasts of honeyed
sound ; and, varying and adorning the character of its song, now feigned
grief in its tone and gave rise to tears, now offered a deceptive mimicry of laughter.
The lyre, which sings always like a nightingale with lovely song, though more
sweetly alluring, and which gathers the first of sleep for the eyes, silenced
the murmurs of the unhappy mind. The pipe, which keeps vigil by night like an
active sentinel, atoned to watchers for their loss of sleep. It laughed in
the ears, so that the stony hardness of the heart became like wax,
and the harshness of the unmoved mind was forced
to melt and drive away its own severity. Drums, which came with dull sound, slowed
the progress of this music and the keenness of the swift song. Yet was their
resonance not without charm, if one struck these drums a stroke of gentle
force, aroused them and tried them, allied as they were in the deep
volume
of their hollow air, with the touch of a friendly
hand. The wind instruments made pleasant noise.
joined
and then divided, divided and then joined, was the uneven equality of their
song, their harmonious discord, their varied unity, the concordant dissension
of their voices. With common sound and beggarly voice rang the cymbals, the
clamor of which never appeals to our ears, and which was hardly worthy to
deserve the hearing of men. None was greater, better, or more agreeable than
that which by itself silenced these strains-the sweet song of the pentachord,
whose echoes and
sound the common people
who vie in song adore. While in rival tone it was thus contending with the
cithara, there
rose a pleasant sound, hidden in
the honey of the psaltery and sweetened with its flavor bearing the slighter
gifts of song. Sistra which asked the touch of a girlish hand, together with
women's voices, like prophets of Mars and war, sang the wonders of such Music
as had never been heard.
PROSE IX.
Igitur
Hymenteo mysticae legationis mysteries indulgente.
Then while Hymen
was employed in the secret rites of his mystic embassy, Nature, in a
sorrowful speech of wretched complaint, reviewed the wrongs of those by whose
violent and disgraceful acts the glory of her state had felt the full injury
of deep loss. And here she censured with the stings of reproof, more sharply
than the others, one who, more rudely than the rest, had taken pains to
dishonor the orderly being of Nature. Although Fortune smiled upon him with
high favor, and though the gift-nay the gifts-of knowledge were joined to
him, and though Magnanimity brought him up, and Generosity taught him, yet
because the whole mass works with a little sour leaven, the fall of one
virtue was obscuring entirely the rise of the other virtues, the eclipse of
one good quality was forcing the stars of the other good qualities to die
away in dark retreat. Now when Generosity saw this censure aimed at her
foster-child, she did not dare to adorn his faults with the cloak of a
defense, but, with low bending of her humbled head, sought the relief of
tears.
But Nature, who
considered what the bowing of the head and the flow of tears stood for, spoke
to Generosity gracious words, saying:
'O virgin, in the
building of whose excellence the human race enters into the habitation of the
virtues, through whom men attain the rewards of kindness and favor, through
whom the ancient cycles of the golden age live again, through whom men bind
themselves in the pact of warmest friendship, the eternal Being has begotten
and produced with the everlasting kiss of His spirit, and has given me an own
sister. Not only
the natural tie of blood binds
her to me.
but
the connection of pure love links us also. And because of this, thine even
judgment does not allow thy will to wander from the consideration of my will.
For such a union in symmetry, nay,
a symmetry in
unity, harmonizes our minds in firm peace, that not only is that union
clothed in the express image of union, but even puts aside mere outward unity
and tends towards the essence of identity. . And so a wrong to the one, which
does not attack the other, assails neither; a temptation for one subdues
neither, if it does not threaten the other. He, then, who tries to weaken my
name and renown by the loud blasphemy of shameless deeds, tries in the
persistence of his evil vexation to detract from thy glory. He who abuses the
gifts of Nature in the waste of ungovemed prodigality is stripped of the
gifts of Fortune as a penalty for his lawless extravagance. Thus does the
prostituted fellowship of Prodigality falsely profess the honorableness of
Generosity.
Thus, too, a torrent of wealth is turned off into the desert of poverty,
brilliance of wisdom errs and degenerates into folly,
magnanimous
strength is relaxed into reckless daring. Therefore I am wearied with
surprise why, at a condemnation of him who tries more destructively than the
others to ruin
us, thou art not able to check
the flood of tears.'
Then Generosity,
drying and removing the river of tears from her countenance, raised again her
bowed head to the skies and said:
"O first
foundation of everything in nature! O special protection for all! O queen of
the region of earth! O trusty agent of a principal above the heavens; who,
acting under the authority of the eternal master, dost not disturb thy
faithful administration with any disobedience; whom the whole world is bound
by the demand of primal righteousness to obey! As strong affinity and close
relationship require, the golden chain of love connects me to thee. He, then,
who sells his nature to ruin and abomination, and assails thee with insult
and fierce rebellion, rebels against me with equal insolence and rage.
Although, deceived by the shadowy forms of credulity, he believes that he is
serving among my train, and although men who are lured by the flashy
appearance of Prodigality smell the footsteps of Generosity there, yet they
are anathematized from our favor and friendship to long banishment. But,
inasmuch as it is ours to sympathize and condole with warped and straying
error, I cannot be unmoved at the fatal sin of his irrational will.'
While the
meeting in speech of question and answer was going on between these women,
behold, to the applause and festivity of instruments of music, and of strange
and striking appearance, Genius came before us. His stature, which was duly
limited by the canon of the mean, neither complained of subtraction and
curtailment, nor grieved at addition and excess. His head was clothed with
locks of hoary whiteness
and bore
the marks of wintry age; yet his face was delicate with the smoothness of
youth, and unfurrowed by any of the plow-marks of old age. His Lyarments,
whose workmanship followed nature, seemed now to be in flames of purple, now
to be bright.
like hyacinth, now to burn with
scarlet, now to be a clearer white than lawn, not knowing the want of any
one. On them images of things lived momentarily, and as quickly vanished, so
as to elude our scrutiny and perception. He carried in his right hand a reed
of frail papyrus, which never rested from its occupation of writing; and in
his left he bore an animal's skin from which a knife had cut and bared the
shock of hair, and on this, by means of his compliant pen, he gave to images,
which passed from the shadow of a sketch to the truth of very being, the life
of their kind. And when these slumbered in the death of deletion, others were
called
to life in a new rising and birth. There Helen,
half a goddess in her loveliness, the brilliancy of her beauty interposing
for her, could be called beauty. There the lightning-flash of boldness ruled
in Turnus, strength in Hercules. There rose a giant's height in Capaneus; in
Ulysses played a fox-like shrewdness. There Cato was intoxicated with the
golden nectar of virtuous sobriety; Plato shone with the sidereal splendor of
genius. There the splendid tail of the peacock of Ciceronian eloquence
glittered variously. There Aristotle involved his puzzling thoughts in
concealing phrases. Then, after this serious drawing, the left hand came to
the aid of the right, which had become tired with its work of constant
delineation, as to the aid of a wearied sister, and assumed the office of
designing, while the right hand took the writing surface. The left hand
forsook the path of true representation with false and limping imagery, and
created figures of things, or rather the shadowy ghosts of figures, with
incomplete depiction. For there Thersites, clothed in the raggedness of
disgrace, asked the expertness of a more skilled artist. There Paris was
subdued by the voluptuousness of carnal love. There Sinon's weapons were the
subterfuges of trick and concealment. There the verses of Ennius starved for
beauty of thought, transgressed metrical art with unbridled license. There
Pacuvius, who knew not how to order the course of a story, placed the
beginning of his composition at the end.
Then Truth, who
followed in attendance like the modest daughter of a father, assisted Genius
in the skillful execution of the pictures, while he bent seriously over the
work. Not by the common passion of Aphrodite had she been begotten, but she
was sprung from the loving kiss alone of Nature and her son, when the Eternal
Mind greeted matter, as it was considering the reflection of forms, and
kissed it by the intermediate agency and intervention of an image. In her
face was read the divinity of godlike beauty, which scorned our nature's
mortality. Her raiment, glowing with the splendors of unwearied brilliancy,
and eloquent of the hand of a heavenly maker, was uncorrupted by the moth of
old age. It was joined to the virgin's body in such a close connection that
no division ever separated them. Other garments, of unfamiliar nature, so to
speak, supplementary to the former, now offered glimpses to our eyes, now
stole from their gaze. Opposite stood Falsehood, hostile to Truth, and very
watchful. Her countenance was clouded with the soot of dishonor I and
confessed none of Nature's gifts, for old age had subjected it to hollow
creases, and drawn it all together in folds. Her head was seen to be
unclothed with covering hair. Nor did she compensate for the baldness by an
enveloping robe; but an infinity of little patches, joined by a greater of
threads, had composed a cloak for her secretly spying on the pictures of
Truth, she rudely marred whatever Truth harmoniously formed.
Nature at this
gave free reins to her approach, and was seen to go solemnly to a solemn
meeting. And to Genius, as he hastened to meet her, she offered her lips,
which were not stirred with the poison of any illicit passion, but which
signified those embraces of the mystic love which show the harmony of
spiritual affection. After the mutual rejoicing had been consummated in an
end of satisfaction, Genius, with hand raised in request, enjoined silence,
and, 175 material of his voice into following this, coined the this form of
speech:
`O Nature, I do
not believe that without the divine breath of inspiration has that imperial
edict gone out from thine even judgment, to the effect that all who try by
abuse and neglect to reduce our laws to ruin should not rejoice in the high
day of our festival, but should be smitten with the sword of anathema. And
since this law and legitimate decree does not oppose the rule of justness,
and since the scales of thy careful judgment sit quiet on the balance tongue
of my consideration, I hasten more quickly to strengthen the ruling of thine
edict. For though my mind, which has been tormented by the odious vices of
men, and which has traveled into the depth go of sorrow, is unacquainted with
the paradise of gladness, yet the beginning of delight and joy smells sweetly
in this, that I see thee striving with me toward the attainment of vengeance
due. And it is not strange if in the harmonious union of our wills I find the
music of concord, since one original thought and idea conforms us with each
other, and has brought us into the same mind, since the official rank of one
administration makes us alike, and since hypocritical love does not join our
minds with the hand of shallow affection, but the virtue of pure love dwells
in the inner secret places of our souls.'
While Genius was
limiting the course of his speech to these few words, Nature drew aside a
little the shadows of sorrow with what was like the rising dawn of an
exclamation, and, though with the honor of her position preserved, showed to
Genius her proper gratitude. Then Genius, after laying aside his common
garment, and being adorned more honorably with 210the higher ornaments of the
sacerdotal vestment, called out from the secret places of his mind the order
of excommunication referred to, under this form of words, and proceeding in
this way of speech:
'By the
authority of the Absolute Being and of His eternal thought, and with the
approbation of the celestial soldiery, and the agreement of Nature and the
assisting ministry of the attendant virtues beside, let him be separated from
the kiss of heavenly love, as the desert of ingratitude demands, let him be
degraded from the favor of Nature, let him be isolated from the harmonious
assembly of the things of Nature, whoever turns awry the lawful course of
love, or is often shipwrecked in gluttony, or swallows greedily the delirium
of drunkenness, or thirsts in the fire of avarice, or ascends the shadowy
pinnacle of insolent pride, or suffers the deep-seated destruction of envy,
or keeps company with the false love of flattery. Let him who makes an
irregular exception to the rule of love be deprived of the sign of love. Let
him who is deep in the abyss of gluttony be chastised by shamefaced beggary.
Let him who sleeps in the Lethean stream of drunkenness be tormented with the
fires of perpetual thirst. Let him in
whom burns
the passion to possess incur the continual needs of poverty. Let him who,
exalted on the precipice of pride, throws out a spirit of arrogance, fall
ingloriously into the valley of dejected humility. Let him who envies and
gnaws like the, moth of detraction at the riches of another's happiness first
find himself an enemy to himself. Let him who hunts gifts from the rich by
the hypocrisy of flattery be cheated by a reward of deceptive worth.'
After Genius, in
the utterance of this anathema, had made an end to his speech, the assembly
of the women approved of the curse with quick word of ratification, and
confirmed his edict. Then the lights of the tapers in their hands became
drowsy, sank to the earth with a scorn of extinction, and seemed to be fallen
asleep. With the mirror of this visionary sight taken away, the previous view
of the mystic apparition left me, who had been fired by ecstasy, in sleep.
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