Thursday 21 December 2023

Thursday's Serial: “The Dark Other” by Stanley G. Weinbaum - VII

18 - Vanished

"He doesn't answer! I'm too late," thought Pat disconsolately as she replaced the telephone. The cheerfulness with which she had awakened vanished like a patch of April sunshine. Now, with the failure of her third attempt in as many hours to communicate with Nicholas Devine, she was ready to confess defeat. She had waited too long. Despite Dr. Horker's confidence in Mueller, she should have called last night—at once.

"He's gone!" she murmured distractedly. She realized now the impossibility of finding him. His solitary habits, his dearth of friends, his lonely existence, left her without the least idea of how to commence a search. She knew, actually, so little about him—not even the source of the apparently sufficient income on which he subsisted. She felt herself completely at a loss, puzzled, lonesome, and disheartened. The futile buzzing of the telephone signal symbolized her frustration.

Perhaps, she thought, Dr. Horker might suggest something to do; perhaps, even, Mueller had reported Nick's whereabouts. She seized the hope eagerly. A glance at her wrist-watch revealed the time as ten-thirty; squarely in the midst of the Doctor's morning office hours, but no matter. If he were busy she could wait. She rose, bounding hastily down the stairs.

She glimpsed her mother opening mail in the library, and paused momentarily at the door. Mrs. Lane glanced up as she appeared.

"Hello," said the mother. "You've been on the telephone all morning, and what did Carl want of you last night?"

"Argument," responded Pat briefly.

"Carl's a gem! He's been of inestimable assistance in developing you into a very charming and clever daughter, and Heaven knows what I'd have raised without him!"

"Cain, probably," suggested Pat. She passed into the hall and out the door, blinking in the brilliant August sunshine. She crossed the strip of turf, picked her way through the break in the hedge, and approached the Doctor's door. It was open; it often was in summer time, especially during his brief office hours. She entered and went into the chamber used as waiting room.

His office door was closed; the faint hum of his voice sounded. She sat impatiently in a chair and forced herself to wait.

Fortunately, the delay was nominal; it was but a few minutes when the door opened and an opulent, middle-aged lady swept past her and away. Pat recognized her as Mrs. Lowry, some sort of cousin of the Brock pair.

"Good morning!" boomed the Doctor. "Professional call, I take it, since you're here during office hours." He settled his great form in a chair beside her.

"He's gone!" said Pat plaintively. "I can't reach him."

"Humph!" grunted Horker helpfully.

"I've tried all morning—he's always home in the morning."

"Listen, you little scatter-brain!" rumbled the Doctor. "Why didn't you tell me Mueller brought you home last night? I thought he was on the job."

"I didn't think of it," she wailed. "Nick said he'd have to make some preparations, and I never dreamed he'd skip away like this."

"He must have gone home directly after you left him, and skipped out immediately," said the Doctor ruminatively. "Mueller never caught up with him."

"But what'll we do?" she cried desperately.

"He can't have gone far with no more preparation than this," soothed Horker. "He'll write you in a day or two."

"He won't! He said he wouldn't. He doesn't want me to know where he is!" She was on the verge of tears.

"Now, now," said the Doctor still in his soothing tones. "It isn't as bad as all that."

"Take off your bed-side manner!" she snapped, blinking to keep back the tears. "It's worse! What ever can we do? Dr. Carl," she changed to a pleading tone, "can't you think of something?"

"Of course, Pat! I can think of several things to do if you'll quiet down for a moment or so."

"I'm sorry, Dr. Carl—but what can we do?"

"First, perhaps Mueller can trace him. That's his business, you know."

"But suppose he can't—what then?"

"Well, I'd suggest you write him a letter."

"But I don't know where to write!" she wailed. "I don't know his address!"

"Be still a moment, scatter-brain! Address it to his last residence; you know that, don't you? Of course you do. Now, don't you suppose he'll leave a forwarding address? He must receive some sort of mail about his income, or estate, or whatever he lives on. Your letter'll find him, Honey; don't you doubt it."

"Oh, do you think so?" she asked, suddenly hopeful. "Do you really think so?"

"I really think so. You would too if you didn't fly into a panic every time some little difficulty confronts you. Sometimes even my psychiatry is puzzled to explain how you can be so clever and so stupid, so self-reliant and so dependent, so capable and so helpless—all at one and the same time. Your Nick can't be as much of a paradox as you are!"

"I wonder if a letter will reach him," she said eagerly, ignoring the Doctor's remarks. "I'll try. I'll try immediately."

"I sort of had a feeling you would," said Horker amiably. "I hope you succeed; and not only for your sake, Pat, because God knows how this thing will work out. But I'm anxious to examine this youngster of yours on my own account; he must be a remarkable specimen to account for all the perturbation he's managed to cause you. And this Jekyll-and-Hyde angle sounds interesting, too."

"Jekyll and Hyde!" echoed Pat. "Dr. Carl, is that possible?"

"Not literally," chuckled the other, "though in a sense, Stevenson anticipated Freud in his thesis that liberating the evil serves also to release the good."

"But—It was a drug that caused that change in the story, wasn't it?"

"Well? Do you suspect your friend of being addicted to some mysterious drug? Is that the latest hypothesis?"

"Is there such a drug? One that could change a person's character?"

"All alkaloids do that, Honey. Some of them stimulate, some depress, some breed frenzies, and some give visions of delight—but all of them influence one's mental and emotional organization, which you call character. So for that matter, does a square meal, or a cup of coffee, or even a rainy day."

"But isn't there a drug that can separate good qualities from evil, like the story?"

"Emphatically not, Pat! That's not the trouble with this pesky boy friend of yours."

"Well," said the girl doubtfully, "I only wish I had as much faith in your psychologies as you have. If you brain-doctors know it all, why do you switch theories every year?"

"We don't know it all. On the other hand, there are a few things to be said in our favor."

"What are they?"

"For one," replied the Doctor, "we do cure people occasionally. You'll admit that."

"Sure," said Pat. "So did the Salem witches—occasionally." She gave him a suddenly worried look. "Oh, Dr. Carl, don't think I'm not grateful! You know how much I'm hoping from your help, but I'm miserably anxious over all this."

"Never mind, Honey. You're not the first one to point out the shortcomings of the medical profession. That's a game played by plenty of physicians too." He paused at the sound of footsteps on the porch, followed by the buzz of the doorbell. "Run along and write your letter, dear—here comes that Tuesday hypochondriac of mine, and he's rich enough for my careful attention."

Pat flashed him a quick smile of farewell and slipped quietly into the hall. At the door she passed the Doctor's patient—a lean, elderly gentleman of woe-begone visage—and returned to her own home.

Her spirits, mercurial to a degree, had risen again. She was suddenly positive that the Doctor's scheme would bring results, and she darted into the house almost buoyantly. Her mother had abandoned the desk, and she ensconced herself before it, finding paper and pen, and staring thoughtfully at the blank sheet.

Finally she wrote.

    "Dear Nick—

    "Something has happened, favorable, I think, to us. I believe I have found the help we need.

    "Will you come if you can, or if that's not possible, break that self-given promise of yours, and communicate with me?

    "I love you."

She signed it simply "Pat", placed it in an envelope, addressed it hastily, and hurried out to post it. On her return she spied the Doctor's hypochondriac in the act of leaving. He walked past her with his lean, worry-smitten face like a study of Hogarth, and she heard him mumbling to himself. The elation went out of her; she mounted the steps very soberly, and went miserably inside.

 

19 - Man or Monster?

Pat suffered Wednesday through somehow, knowing that any such early response to her letter was impossible. Still, that impossibility did not deter her from starting at the sound of the telephone, and sorting through the mail with an eagerness that drew a casual attention from her mother.

"Good Heavens, Patricia! You're like a child watching for an answer to his note to Santa Claus!"

"That's what I am, I guess," responded the girl ruefully. "Maybe I expect too much from Santa Claus."

Late in the afternoon she drifted over to Dr. Horker's residence, to be informed that he was out. For distraction, she went in anyway, and spent a while browsing among the books in the library. She blundered into Kraft-Ebing, and read a few pages in growing indignation.

"I'm ashamed to be human!" she muttered disgustedly to herself, slamming shut the Psychopathia Sexualis. "I wouldn't be a doctor, or have a child of mine become one, if I were positively certain he'd turn into Lord Lister himself! Nick was right when he said doctors live on people's troubles."

She wondered how Dr. Horker could remain so human, so kindly and understanding, when as he said himself his world was a parade of misfits, incompetents, and all the nastiness of mortals. He was nice; she felt no embarrassment in confiding in him even when she might hesitate to bare her feelings to her own mother. Or was it simply the natural thing to do to tell one's troubles to a doctor?

Not, of course, that the situation reflected any discredit on her mother. Mrs. Lane was a very precious sort of parent, she mused, young as Pat in spirit, appreciative and enthusiastically fond of her daughter. That she trusted Pat, that she permitted her to do entirely as she pleased, was exactly as the girl would have it; it argued no lack of affection that each of them had their separate interests, and if the girl occasionally found herself in unpleasantness such as this, that too was her own fault.

And yet, she reflected, it was a bitter thing to have no one to whom to turn. If it weren't for Dr. Carl and his jovial willingness to commit any sin up to malpractice to help her, she might have felt differently. But there always was Dr. Carl, and that, she concluded, was that.

She wandered back to her own side of the hedge, missing for the first time in many weeks the companionship of the old crowd. There hadn't been many idle afternoons heretofore during the summer; there'd always been some of the collegiate vacationing in town, and Pat had never needed other lure than her own piquant vivacity to assure herself of ample attention. Now, of course, it was different; she had so definitely tagged herself with the same Nicholas Devine that even the most ardent of the group had taken the warning.

"And I don't regret it either!" she told herself as she entered the house. "Trouble, mystery, suffering and all—I don't regret it! I've had my compensations too."

She sighed and trudged upstairs to prepare for dinner.

Morning found Pat in a fair frenzy of trepidation. She kept repeating to herself that two days wasn't enough, that more time might be required, that even had Nicholas Devine received her letter, he might not have answered at once. Yet she was quivering as she darted into the hall to examine the mail.

It was there! She spied a fragment of the irregular handwriting and seized the envelope from beneath a clutter of notes, bills, and advertisements. She glanced at the post-mark. Chicago! He hadn't left the city, trusting perhaps to the anonymity conferred by its colossal swarm of humanity. Indeed, she thought as she stared at the missive, he might have moved around the corner, and save for the chance of a fortuitous meeting she'd never know it.

She tore open the envelope and scanned the several scrawled lines.

No heading, no salutation, not even a signature. Just, "Thursday evening at our place in the park." No more; she studied the few words intently, as if she could read into their bald phrasing the moods and hidden emotions of the writer.

A single phrase, but sufficient. The day was suddenly brighter, and the hope which had glowed so dimly yesterday was abruptly almost more than a hope—a certainty. All her doubts of Dr. Horker's abilities were forgotten; already the solution of this uncanny mystery seemed assured, and the restoration of romance imminent. She carried the letter to her own room and tucked it carefully by the other in the drawer of the night-table.

Thursday evening—this evening! Many hours intervened between now and a reasonable time for the meeting, but they loomed no longer drab, dull, and hopeless. She lay on her bed and dreamed.

She could meet Nick as early as possible; perhaps at eight-thirty, and bring him directly to the Doctor's residence. No use wasting a moment, she mused; the sooner some light could be thrown on the affliction, the sooner they could lay the devil—exorcise it. Demon, fixed idea, mental aberration, or whatever Dr. Carl chose to call it, it had to be met and vanquished once and forever. And it could be vanquished; in her present mood she didn't doubt it. Then—after that—there was the prospect of her own Nick regained, and the sweet vistas opened by that reflection.

She lunched in an abstracted manner. In the afternoon, when the phone rang, she jumped in a startled manner, then relaxed with a shrug.

But this time it was for her. She darted into the hall to take the call on the lower phone; she was hardly surprised but thoroughly excited to recognize the voice of Nicholas Devine.

"Pat?"

"Nick! Oh, Nick, Honey! What is it?"

"My note to you." Even across the wire she sensed the strain in his tense tones. "You've read it?"

"Of course, Nick! I'll be there."

"No." His voice was trembling. "You won't come, Pat. Promise you won't!"

"But why? Why not, Nick? Oh, it's terribly important that I see you!"

"You're not to come, Pat!"

"But—" An idea was struggling to her consciousness. "Nick, was it—?"

"Yes. You know now."

"But, Honey, what difference does it make? You come. You must, Nick!"

"I won't meet you, I tell you!" She could hear his voice rising excitedly in pitch, she could feel the intensity of the struggle across unknown miles of lifeless copper wire.

"Nick," she said, "I'm going to be there, and you're going to meet me."

There was silence at the other end.

"Nick!" she cried anxiously. "Do you hear me? I'll be there. Will you?"

His voice sounded again, now flat and toneless.

"Yes," he said. "I'll be there."

The receiver clicked at the far end of the wire; there was only a futile buzzing in Pat's ears. She replaced the instrument and sat staring dubiously at it.

Had that been Nick, really her Nick, or—? Suppose she went to that meeting and found—the other? Was she willing to face another evening of indignities and terrors like those still fresh in her memory?

Still, she argued, what harm could come to her on that bench, exposed as it was to the gaze of thousands who wandered through the park on summer evenings? Suppose it were the other who met her; there was no way to force her into a situation such as that of Saturday night. Nick himself had chosen that very spot for their other meeting, and for that very reason.

"There's no risk in it," she told herself, "Nothing can possibly happen. I'll simply go there and bring Nick back to Dr. Carl's, along a lighted, busy street, the whole two blocks. What's there to be afraid of?"

Nothing at all, she answered herself. But suppose—She shuddered and deliberately abandoned her chain of thought as she rose and rejoined her mother.

 

20 - The Assignation

Pat was by no means as buoyant as she had been in the morning. She approached the appointed meeting place with a feeling of trepidation that all her arguments could not subdue.

She surveyed the crowded walks of the park with relief; she felt confirmed in her assumption that nothing unpleasant could occur with so many on-lookers. So she approached the bench with somewhat greater self-assurance than when she had left the house.

She saw the seat with its lone occupant, and hastened her steps. Nicholas Devine was sitting exactly as he had on that other occasion, chin cupped on his hands, eyes turned moodily toward the vast lake that coruscated now with the reflection of stars and many lights. As before, she moved close to his side before he looked up, but here the similarity of the two occasions vanished. Her fears were realized; she was looking into the red-gleaming eyes and expressionless features of his other self—the demon of Saturday evening!

"Sit down!" he said as a sardonic half-smile twisted his lips. "Aren't you pleased? Aren't you thrilled to the very core of your being?"

Pat stood irresolute; she controlled an impulse to break into sudden, abandoned flight. The imminence of the crowded walks again reassured her, and she seated herself gingerly on the extreme edge of the bench, staring at her companion with coolly inimical eyes. He returned her gaze with features as immobile as carven stone; only his red eyes gave evidence of the obscene, uncanny life behind the mask.

"Well?" said Pat in as frigid a voice as she could muster.

"Yes," said the other surveying her. "You are quite as I recalled you. Very pretty, almost beautiful, save for a certain irregularity in your features. Not unpleasant, however." His eyes traveled over her body; automatically she drew back, shrinking away from him. "You have a seductive body," he continued. "A most seductive body; I regret that circumstances prevented our full enjoyment of it. But that will come. Yes, that will come!"

"Oh!" said Pat faintly. It took all her determination to remain seated by the side of the horror.

"You were extremely attractive as I attired you Saturday," the other proceeded. His lips took on a curious sensual leer. "I could have done better with more time; I would have stripped you somewhat more completely. Everything, I think, except your legs; I am pleased by the sight of long, straight, silk-clad legs, and should perhaps have received some pleasure by running these hands along them—scratching at proper intervals for the aesthetic effect of blood. But that too will come."

The girl sprang erect, gasping and speechless in outraged anger. She turned abruptly; nothing remained of her determination now. She felt only an urge to escape from the sneering tormentor who had lost in her mind all connection with her own Nicholas Devine. She took a sudden step.

"Sit down!" She heard the tones of the entity behind her, flat, unchanged. "Sit down, else I'll drag you here!"

She paused in sheer surprise, turning a startled face on the other.

"You wouldn't dare!" she said, amazed at the bald effrontery of the threat. "You don't dare touch me here!"

The other laughed. "Don't I? What have I to risk? He'll suffer for any deed of mine! You'll call for aid against me and only loose the hounds on him."

Pat stared blankly at the evil face. She had no answer; for once her ready tongue found no retort.

"Sit down!" reiterated the other, and she dropped dazedly to her position on the bench. She turned dark questioning eyes on him.

"Do you see," he sneered, "how weakening an influence is this love of yours? To protect him you are obeying me; this is my authority over you—this body I share with him!"

She made no reply; she was making a desperate effort to lash her mind into activity, to formulate some means of combating the being who tortured her.

"It has weakened him, too," the other proceeded. "This disturbed love of his has taken away the mastery which birth gave him, and his enfeeblement has given that mastery to me. He knows now the reason for his weakness; I tell it to him too late to harm me."

Pat struggled for composure. The very presence of the cold demon tore at the roots of her self-control, and she suppressed a fierce desire to break into hysterical laughter. Ridiculous, hopeless, incomprehensible situation! She forced her quivering throat to husky speech.

"What—what are you?" she stammered.

"Synapse! I'm a question of synapses," jeered the other. "Simple! Very simple! Ask your friend the Doctor!"

"I think," said the girl, a measure of control returning to her voice, "that you're a devil. You're some sort of a fiend that has managed to attach itself to Nick, and you're not human. That's what I think!"

"Think what you please," said the other. "We're wasting time here," he said abruptly. "Come."

"Where?" Pat was startled; she felt a recurrence of fright.

"No matter where. Come."

"I won't! Why do you want me?"

"To complete the business of Saturday night," he said. "Your lips have healed; they bleed no longer, but that is easy to remedy. Come."

"I won't!" exclaimed the girl in sudden panic. "I won't!" She moved as if to rise.

"You forget," intoned the being beside her. "You forget the authority vested in me by virtue of this love of yours. Let me convince you." He stretched forth a thin hand. "Move and you condemn your sweetheart to the punishment you threaten me."

He seized her arm, pinching the flesh brutally, his nails breaking the smooth skin. Pat felt her face turn ashy pale; she closed her eyes and bit her nearly-healed lips at the excruciating pain, but she made not the slightest sound nor the faintest movement. She simply sat and suffered.

"You see!" sneered the other, releasing her. "Thank my kindly nature that I marked your arm instead of your face. Shall we go?"

A scarcely audible whimper of pain came from the girl's lips. She sat palled and unmoving, with her eyes still closed.

"No," she murmured faintly at last. "No. I won't go with you."

"Shall I drag you?"

"Yes. Drag me if you dare."

His hand closed on her wrist; she felt herself jerked violently to her feet, so roughly that it wrenched her shoulder. A startled, frightened little cry broke from her lips, and then she closed them firmly at the sight of several by-passers turning curious eyes on them.

"I'll come," she murmured. The glimmering of an idea had risen in her chaotic mind.

She followed him in grim, bitter silence across the clipped turf to the limit of the park. She recognized Nick's modest automobile standing in the line of cars along the street; her companion, or captor, moved directly towards it, opened the door and clambered in without a single backward glance. He turned about and watched her as she paused with one diminutive foot on the running board, and rubbed her hand over her aching arm.

"Get in!" he ordered coldly.

She made no move. "I want to know where you intend to take me."

"It doesn't matter. To a place where we can complete that unfinished experiment of ours. Aren't you happy at the prospect?"

"Do you think," she said unsteadily, "that I'd consent to that even to save Nick from disgrace and punishment? Do you think I'm fool enough for that?"

"We'll soon see." He extended his hand. "Scream—fight—struggle!" he jeered. "Call them down on your sweetheart!"

He had closed his hand on her wrist; she jerked it convulsively from his grasp.

"I'll bargain with you!" she gasped. She needed a moment's respite to clarify a thought that had been growing in her mind.

"Bargain? What have you to offer?"

"As much as you!"

"Ah, but I have a threat—the threat to your sweetheart! And I'm offering too the lure of that evil whose face so charmed you recently. Have you forgotten how nearly I won you to the worship of that principle? Have you forgotten the ecstasy of that pain?"

His terrible, blood-shot eyes were approaching her face; and strangely, the girl felt a curious recurrence of that illogical desire to yield that had swept over her on that disastrous night of Saturday. There had been an ecstasy; there had been a wild, ungodly, unhallowed pleasure in his blows, in the searing pain of his kisses on her lacerated lips. She realized vaguely that she was staring blankly, dazedly, into the red eyes, and that somewhere within her, some insane brain-cells were urging her to clamber to the seat beside him.

She tore her eyes away. She rubbed her bruised shoulder, and the pain of her own touch restored her vanishing logical faculties. She returned her gaze to the face of the other, meeting his gaze now coolly.

"Nick!" she said earnestly, as if calling him from a distance. "Nick!"

There was, she fancied, the faintest gleam of concern apparent in the features opposite her. She continued.

"Nick!" she repeated. "You can hear me, Honey. Come to the house as soon as you are able. Come tonight, or any time; I'll wait until you do. You'll come, Honey; you must!"

She backed away from the car; the other made no move to halt her. She circled the vehicle and dashed recklessly across the street. From the safety of the opposite walk she glanced back; the red-eyed visage was regarding her steadily through the glass of the window.

Wednesday 20 December 2023

Sermon on the Third Sunday of Advent by St. Vincent Ferrer (translated into English)

 “I am the voice of one crying out in the wilderness.” (Jn 1:23)

 

The text proposed is of St. John the Baptist replying to the Jerusalem messengers saying, “I am the voice of one crying out in the wilderness.” In explaining this text and introducing the material to be preached, I take on two short questions.

First why does Holy Mother the Church in this holy time of advent, in which the whole interest ought to be about Christ, makes such a great mention of St. John the Baptist in today’s gospel, and also on the past Sunday? Are not the two feasts of St. John which the church observes sufficient, namely his birth and his passion?

For this response I find in St. John four excellences greater than other saints. First is his gracious birth, because he already was holy before his birth. Second is his painful passion, because he was decapitated because of the dance of a young girl. Third is his virtuous life because when he was five years old, he immediately left the world and entered the wilderness. Fourth is the fruitful doctrine of announcing and preaching the coming of the Messiah. From these four excellences God has exalted John above all saints saying, “There has not risen among them that are born of women a greater than John the Baptist,” (Mt 11:11), For this reason Holy Mother the Church celebrates feasts of St. John four times. First of his birth. Second of his suffering. Third of his virtuous life. And fourth of his fruitful preaching, and about this we read in today’s gospel. For no other saint is there a feast four times a year, only St. John the Baptist. Of the apostle Peter we have three feasts. Of St. Paul, two, but of St. John, four. And of this feast today he himself says, “I am the voice of one crying out in the wilderness,” (Jn 1:23), namely from the efficacy of preaching and his teaching. The first question is clear.

The second question is more subtle. Why does St. John, wishing to promote his teaching, call himself “a voice,” saying: “I am the voice of one crying out …etc.?” Wouldn’t it have been better [to say], “I have a voice”? Response: St. John calls himself a voice for two reasons.

First in excellently demonstrating his office, with respect to the first reason. The proper office of the voice is to manifest and show the purpose of the heart, or the concept of the mind. The Philosopher [Aristotle] says: “Spoken words are signs of the passions which are in the soul, ” (Perihermeneias, 1). Properly speaking there is a great difference between a word and a voice, although commonly speaking they are taken for the same thing, because a word is the concept of the mind before it is expressed by the mouth, but voices are what are brought forth. So logic says, a voice is a sound coming out of the mouth of an animal, properly speaking. Christ is the eternal Word, because he had been hidden in the divine mind: “In the beginning was the Word, and the Word was with God, and the Word was God,” (Jn 1:1), hidden and secret. But God the Father sent a voice, John the Baptist, to manifest and show forth the divine Word, as he did when he said, “Behold the Lamb of God,” (Jn 1:29). Behold John says that he is the voice, by showing the difference between the Word and the temporary voice.

As for the second reason. The skill of a preacher is that he preaches with all his members and powers. Not only the mouth of the preacher should preach, but also his life, his morals and reputation. Also the intellect by studying, the memory by contemplating, the heart, hand, gestures, all used continually and skillfully. So a good preacher ought to be a voice in every way. The logicians say that a voice is homogeneous, because each part of the voice is a voice. So every aspect of a diligent preacher ought to be a voice. Jerome: “Everything of a priest ought to be vocal.” On this account St. John, in responding to the messengers sent to him said: “I am the voice,” which is to say whatever is in me, is wholly a voice, because all of it preaches. The theme is clear.

About this voice I find a wonderful prophecy of David, who allegorically prophesying about St. John says:

 

“The voice of the Lord is upon the waters; the God of majesty has thundered, The Lord is upon many waters. The voice of the Lord is in power; the voice of the Lord in magnificence. The voice of the Lord breaks the cedars: yea, the Lord shall break the cedars of Lebanon. And shall reduce them to pieces, as a calf of Lebanon, and as the beloved son of unicorns. The voice of the Lord divides the flame of fire: The voice of the Lord shakes the desert: and the Lord shall shake the desert of Cades.  The voice of the Lord prepares the stags: and he will discover the thick woods: and in his temple all shall speak his glory,” (Ps 28:3-9).

 

Here John is called a voice seven times because of seven teachings, which St. John was preaching.

The first was the teaching of baptism. [doctrina baptismalis]

Second was the teaching of penance. [doctrina poenitentialis]

The third was authoritative teaching [doctrina magistralis]

The fourth was rebuking teaching [doctrina increpativa]

The fifth was corrective teaching [doctrina correctiva]

The sixth was blaming teaching [doctrina reprehensiva]

The seventh was instructive teaching [doctrina instructiva]

 

BAPTISMAL TEACHING - First of all, I say that the first teaching of St. John was baptismal. All the evangelists say that when St. John came out of the desert in which he had lived for twenty-five years, as Hugh says, doing severe penance, when at age thirty he came out of the desert, in his exit he began to preach a baptism of repentance around the region of the Jordan. Lk 3: “And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins,” (v. 3), saying, ” but there has stood one in the midst of you, whom you know not,” (Jn 1:26), but I shall show him to you, therefore you will receive his teaching. The people said to him, “And what ought we to do that we might receive him worthily? He responded to them that they should receive a sign of baptism in water. He baptized them under this form, “I baptize you in the name of the one who is to come.” This baptism of John was a sign of Christ, just as the cross is a sign of the crucified. From this preaching of the baptismal teaching St. John is called the “voice of the Lord upon the waters,” (Ps 28:3) that is, the Jordan. Gloss: He was preaching one baptism, and he was giving another, because he gave the baptism of water, and was preaching the baptism of grace for the remission of sins. About this scripture: “I baptize you in the water unto penance, but he who shall come after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you in the Holy Ghost and fire,” (Mt 3:11).   Note “fire” [igni] is in the ablative case according to the old grammar. But why does he say “fire” [igni]? Note the error of those who say that some are baptized by fire [igne]. But “of fire” [igni] is said for two reasons. First, in the primitive church in baptism the Holy Spirit descended visibly in the form of fire, and this exposition is more common for showing that the Holy Spirit was given and showed himself exteriorly by the sign of visible fire. A second reason, because just as the world had to be washed and purified through water, namely in the time of Noah, because the peoples were exceedingly heated by lust, and so the water of the flood came, so it shall be purified through fire at the end of the world because of the charity of the multitude had turned cold. This reason is from St. Thomas Aquinas O.P., in IV Sent. So also God ordained two floods for purifying souls, namely the flood of baptismal water to cool the sinful tendencies [fomitem] (Cf. Summa, III, q.27, a.3 ) of original sin. The second flood of the fire of purgatory, because after baptism we cool and become negligent, and are stained by sins, therefore God ordained the fount of purgatory, where the baptized soul is baptized by a good angel, as St. Thomas determines, because the devil has already been conquered by him who is led to purgatory, therefore the conquered ought not to incarcerate the victor. This baptism is hard and terrible. About which the soul can say who ought to be baptized there. “I have a baptism wherewith I am to be baptized: and how am I straitened…,” (Lk 12:50). See why it is said, “The voice of the Lord over the waters.” And because then John baptized Christ, therefore it is added, “the God of majesty has thundered, The Lord is upon many waters,” (Ps 28:3).

 

PENITENTIAL TEACHING - The second teaching which St. John preached was the teaching of penance, Mt 3: “And in those days John the Baptist came preaching in the desert of Judea. And saying: Do penance: for the kingdom of heaven is at hand,” (Mt 3:1-2). After he had baptized them he gave them a penance saying, “From the fact that you have received my baptism as a sign, therefore lest sins keep you from knowing and receiving the Messiah King, you should do penance. St. Matthew says, ch. 3, that they were confessing their sins generally saying, “I was proud, vain, pompous, etc.” And St. John gave them a penance of a humble prayer. John was teaching his disciples to pray, (cf. Luke 11: 1). Others were confessing generally saying, “Clearly I was greedy, usurious, etc.,” to whom John gave a penance of restitution, lest the dust of avarice cloud their eyes so they could not recognize Christ. Another came and he said, “Father, I am lustful etc.” to whom he gave a penance of abstinence from food and affections [affectionum]. Mark 2: “And the disciples of John … used to fast,” (v. 18). The same for the other sins. See how John was preaching the teaching of penance. Therefore it is said, “The voice of the Lord is in power,” (Ps 28:4), namely indicating penance. Note “the voice of the Lord in power;” he does not say in the sacrament. Note how the holy doctors of theology distinguish the two-fold penance, namely of the sacramental penance, and of virtual penance. [poenitentia virtuali]. Sacramental penance is when a man confesses his sins, and is absolved. Such a penance is called a sacrament. The sacrament of penance has three parts, which are contrition, confession and satisfaction. Virtual penitence does not have parts, just as none of the other sacraments, as St. Thomas says in Summa, III, q. 91, and IV Sent., dist. 16, q. 1, a. 1, ql. 1 & 4. And when John was preaching, this sacrament had not yet been instituted, nor the power of forgiving sins granted to men, therefore John is not called the voice of God in the sacrament. The other is voluntary virtual penance, and virtuous, which is not a sacrament, like fasting, to make a pilgrimage, to discipline oneself and the like. And of this kind it is said, “the voice of God in power, etc.” because St. John enjoined not sacramental penance but virtual, and David agrees saying elsewhere: “Behold he will give to his voice,” namely to St. John, “the voice of power,” (Ps 67:34) he does not say, of the sacrament. Note as St. Thomas, III, q. 85; IV Dist., 14, q. 1, a. 1, because penance as it is a sorrow of the will, with right choice is a virtue or an act of virtue, it is not just an emotion. And penance is a special virtue because it has general matter under a special aspect for its object, namely all sins as fixable [emendibilia] by an act of man, as St. Thomas states III, q. 85, a. 2. And it is a moral virtue, not a theological, and it is a part of justice.

 

AUTHORITATIVE TEACHING - The third teaching is authoritative, because just as a good master for diverse children has diverse lessons, so St. John for the diverse conciliations of men gave diverse instructions. St. Luke says in ch. 3 that various kinds of people were coming to him, interrogating him and saying, “Master, what ought we to do? ” He replied: “He that has two coats, let him give to him one who has none; and he that has meat, let him do in like manner,” (Lk 3:11), Two tunics: one is necessary, the other is superfluous, which rots, and the poor die of cold. How many poor women there are who because of the lack of a shawl are not able to go to mass, and you rich cling to your surplus clothing etc. Same for meat etc.

Next the publicans came saying to him, “Master, what shall we do?” (Lk 3:12), The Gloss says at this place that publican is here taken for someone who has public office, because either he is a bailiff or a lawyer or a witness etc. To whom John replied, ” Do nothing more than that which is appointed you,” (v.13) If they were leaders he was saying,” Remember what you are obliged to do by the oath which you took when you received your office, namely that you should do justice and correct the people and notorious sins, and should regard in all things the common good. Therefore so do; beware of anything else.

Third the soldiers and guards [scutiferi] came to him saying, “And what shall we do? And he said to them: Do violence to no man; neither calumniate any man; and be content with your pay,” (v. 14).   Behold the rules and teaching for the soldiers. Note, “Do violence to no man.”  It is said against those who are quick draw their dagger or sword in their hand to threaten beggars [pauperes] and the wretched who cannot defend themselves. Also “neither calumniate” your subjects demanding from them monies and their goods in many ways, and they deceive the ordinary folks by saying that they are gracious in demanding, since they nevertheless include those in the castle or in the church as long as they shall give, and they too are bound to restitution. Also “and be content with your pay,” as salary, of the return you receive for the defense of the people. Don’t pursue superfluities, or vanities, but reckon what you have and as much as you can spend, and from your goods give for your soul a fourth or at least a fifth part out of love of God. You should never give it all to your belly, to mules and to armed ruffians etc. See why he says, “The voice of the Lord in magnificence,” (v. 4), namely of giving counsel and a manner of living to each, “His work is praise and magnificence,” namely St. John, “and his justice continues for ever and ever.” (Ps 110:3).

 

REBUKING TEACHING - The fourth teaching is rebuking [increpativa], by denouncing vices and sins, saying, “You brood of vipers, who has showed you to flee from the wrath to come? Bring forth therefore fruit worthy of penance,” (Mt 3:7-8). Note “brood of vipers;” the Gloss says here that vipers draw venom from the womb of their mother and are naturally poisonous. Such is the condition of the Jews, so John calls them a brood of vipers, saying, “You brood of vipers, who has showed you to flee from the wrath to come?” as if to say, no one. ” Bring forth therefore fruit worthy of penance,” that is you should do penance measured against the quality and quantity of your sins. Note how the Jews are deceived just as now many Christians are deceived saying,” Has not God promised to Abraham and to his offspring his blessing? (Gen 22). But God was saying this because of the Messiah, the son of Abraham according to the flesh. Therefore Christ said to the Jews: “If you be the children of Abraham, do the works of Abraham,” (Jn 8:39). Many Christians of wicked life are victims of this blindness and error, who do no penance for their sins, and when thy are rebuked they reply, “He that believes and is baptized, shall be saved,” (Mk 16:16). Do you want to know how stupid this is?   The Lord is preparing a wedding banquet which he has proclaimed through the whole earth. “Whoever has been faithful to me and shall have clean hands, shall dine with me.” There is told the story of the peasant etc. Same for the Lord and our king Jesus Christ, on behalf of whom it has been proclaimed. “He who believes etc.” If then a man at the moment of death, believes, and has clean hands, he goes to the banquet. He is OK. Otherwise, there remains the pitchfork of hell, because these words, “He who believes and is baptized,” does not refer to the past time, but to the conjoined future. You have believed and have been purified in baptism. But since then you have been dirtied etc. It is necessary therefore that when the man goes to the banquet he believe and have clean hands. Therefore Isaiah said: “Wash yourselves, be clean,” (Is 1:16). Put down that vain confidence.   From this rebuking teaching St. John is said to be the “The voice of the Lord breaking the cedars,” (Ps 28:5), that is, the proud.

 

CORRECTIVE TEACHING - The fifth teaching was corrective in correcting and refraining the envy of his disciples. The disciples of John, out of zeal for their master, envied Christ, because when Christ began to preach and baptize he was drawing people to himself and they were leaving John. No wonder. About this the disciples of John said, “Rabbi, he that was with you beyond the Jordan, to whom you gave testimony, behold he baptizes, and all men come to him,” (Jn 3:26). Behold the flame of the fire of envy which John quenched by his corrective teaching saying, “This my joy therefore is fulfilled. He must increase, but I must decrease. He who comes from above, is above all,” (Jn 3:29-31). From this St. John is said to be, “The voice of the Lord dividing the flame of fire,” (Ps 28:7). O and how this voice would be necessary among us that it might extinguish the flame of the fire of envy which burns too much in the world, not only of envy of temporal goods, but also of a certain envy which is a sin against the Holy Spirit, namely the envy of fraternal grace. For example, if some religious wishes to keep the rules etc., immediately the others, envying, murmur and impugn him calling him a hypocrite and singular etc. And so the flame of the fire of envy burns brighter. Not so if he is a ruffian [ribaldus].   He is even praised saying, “O how welcome is that brother, etc.” Also if he has the grace of devotion or of preaching or such. Same for clergy, laity and women. Note for this, the cry of the prophet: “To thee, O Lord, will I cry: because fire has devoured the beautiful places of the wilderness, and the flame has burnt all the trees of the country,” (Joel 1:19). Note that “wilderness” signifies religious life because of the harshness of life in which religious ought to live, but the fire of envy devours all. Trees of religion are the worldly whom already the flames of envy have ignited.

 

BLAMING TEACHING - The sixth teaching is blaming, by blaming and convicting King Herod of concubinage. He had a wife, but because she was not as fair [alba], or beautiful, or bejeweled and made up [composita] as he wished, nevertheless she was the daughter of a king, and, despised. So Herod took on a mistress. Seeing this, John the Baptist came to him and reprehending him said: “[Herod,] it is not lawful for you to have your brother’s wife,” (Mk 6:18). From this St. John is called: “The voice of the Lord shaking the desert,” (Ps 28:8).

Morally. If only many houses of this city were not deserted, like Herod, through lust by despising wives and taking on mistresses. But this desert is provoked not by John but by Christ the just judge on the day of judgment, therefore there is added: “And the Lord shall shake the desert of Cades,” (Ps 28: 8), that is the changed, namely the lustful who change themselves to another woman.

 

INSTRUCTIVE TEACHING - The seventh teaching is instructive, like a good father when he doesn’t know how or is unable to instruct his sons, he sends them to a master that they be prepared by him. So St. John did for his disciples whom he was not able to instruct so that they might believe in the true Messiah, Jesus Christ. For this reason, when he had been imprisoned and near death he sent them to Christ as to a teacher that they might be instructed by him in the truth. Matthew 11: “Now when John had heard in prison the works of Christ: sending two of his disciples he said to him: Are you he who is to come, or should we look for another?” (vv. 2-3). From this St. John is called, “The voice of the Lord preparing the stags,” (Ps 28:9).

Note that good Christians are called “stags” because of the great leap which they take from earth to heaven, therefore David, in the person of Christ says: “Who has made my feet like the feet of harts: and who sets me upon high places,” (Ps 17:34). The feet by which we leap to Paradise, are true belief and obedience. The right foot is true belief [vera credentia]. The left, obedience. But some err by leaping, who believe they can ascend into heaven and descend into hell, but they have a broken right or left foot or both, because they neither have faith nor a good life. Those who doubt in faith have a broken right foot, therefore they are not able to leap into heaven. Those with a broken left foot, are those who have true belief, but do not have obedience nor good life.   However the disciples of John, only limped on their right foot, because they did not believe, but not on their left, because they were living well. Therefore John sent them to Christ that he might cure them. To whom, having been cured, Christ said, “They who were limping, etc.,” now follow. After he said, “The voice of the Lord prepares the stags: and he will discover the thick woods,” namely Jesus Christ by his miracles which he did which John’s disciples saw, “and in his temple all shall speak his glory,” (Ps 28:9). Behold why St. John the Baptist said to the messengers, “I am the voice of one crying out in the wilderness,” (Jn 1:23).

Tuesday 19 December 2023

Tuesday's Serial: “Convivio” by Dante Alighieri (in Italian) - VI

 

TRATTATO TERZO.

Canzone seconda.

Amor che ne la mente mi ragiona

de la mia donna disiosamente,

move cose di lei meco sovente,

che lo 'ntelletto sovr'esse disvia.

05 Lo suo parlar sì dolcemente sona,

che l'anima ch'ascolta e che lo sente

dice: «Oh me lassa! ch'io non son possente

di dir quel ch'odo de la donna mia!»

E certo e' mi conven lasciare in pria,

10 s'io vo' trattar di quel ch'odo di lei,

ciò che lo mio intelletto non comprende;

e di quel che s'intende

gran parte, perchè dirlo non savrei.

Però, se le mie rime avran difetto

15 ch'entreran ne la loda di costei,

di ciò si biasmi il debole intelletto

e 'l parlar nostro, che non ha valore

di ritrar tutto ciò che dice Amore.

 

Non vede il sol, che tutto 'l mondo gira,

20 cosa tanto gentil, quanto in quell'ora

che luce ne la parte ove dimora

la donna di cui dire Amor mi face.

Ogni Intelletto di là su la mira,

e quella gente che qui s'innamora

25 ne' lor pensieri la truovano ancora,

quando Amor fa sentir de la sua pace.

Suo esser tanto a Quei che lel dà piace,

che 'nfonde sempre in lei la sua vertute

oltre 'l dimando di nostra natura.

30 La sua anima pura,

che riceve da lui questa salute,

lo manifesta in quel ch'ella conduce:

chè 'n sue bellezze son cose vedute

che li occhi di color dov'ella luce

35 ne mandan messi al cor pien di desiri,

che prendon aire e diventan sospiri.

 

In lei discende la virtù divina

sì come face in angelo che 'l vede;

e qual donna gentil questo non crede,

40 vada con lei e miri li atti sui.

Quivi dov'ella parla si dichina

un spirito da ciel, che reca fede

come l'alto valor ch'ella possiede

è oltre quel che si conviene a nui.

45 Li atti soavi ch'ella mostra altrui

vanno chiamando Amor ciascuno a prova

in quella voce che lo fa sentire.

Di costei si può dire:

gentile è in donna ciò che in lei si trova,

50 e bello è tanto quanto lei simiglia.

E puossi dir che 'l suo aspetto giova

a consentir ciò che par maraviglia;

onde la nostra fede è aiutata:

però fu tal da etterno ordinata.

 

55 Cose appariscon ne lo suo aspetto

che mostran de' piacer di Paradiso,

dico ne li occhi e nel suo dolce riso,

che le vi reca Amor com'a suo loco.

Elle soverchian lo nostro intelletto,

60 come raggio di sole un frale viso:

e perch'io non lo posso mirar fiso,

mi conven contentar di dirne poco.

Sua bieltà piove fiammelle di foco,

animate d'un spirito gentile

65 ch'è creatore d'ogni pensier bono;

e rompon come trono

li 'nnati vizii che fanno altrui vile.

Però qual donna sente sua bieltate

biasmar per non parer queta e umile,

70 miri costei ch'è essemplo d'umiltate!

Questa è colei ch'umilia ogni perverso:

costei pensò chi mosse l'universo.

 

Canzone, e' par che tu parli contraro

al dir d'una sorella che tu hai;

75 che questa donna che tanto umil fai

ella la chiama fera e disdegnosa.

Tu sai che 'l ciel sempr'è lucente e chiaro,

e quanto in sè, non si turba già mai;

ma li nostri occhi per cagioni assai

80 chiaman la stella talor tenebrosa.

Così, quand'ella la chiama orgogliosa,

non considera lei secondo il vero,

ma pur secondo quel ch'a lei parea:

chè l'anima temea,

85 e teme ancora, sì che mi par fero

quantunqu'io veggio là 'v'ella mi senta.

Così ti scusa, se ti fa mestero;

e quando poi, a lei ti rappresenta:

dirai: «Madonna, s'ello v'è a grato,

90 io parlerò di voi in ciascun lato».

 

Capitolo I.

1. Così come nel precedente trattato si ragiona, lo mio secondo amore prese cominciamento da la misericordiosa sembianza d'una donna. Lo quale amore poi, trovando la mia disposta vita al suo ardore, a guisa di fuoco, di picciolo in grande fiamma s'accese; sì che non solamente vegghiando, ma dormendo, lume di costei ne la mia testa era guidato. 2. E quanto fosse grande lo desiderio che Amore di vedere costei mi dava, nè dire nè intendere si potrebbe. E non solamente di lei era così disidiroso, ma di tutte quelle persone che alcuna prossimitade avessero a lei, o per familiaritade o per parentela alcuna. 3. Oh quante notti furono, che li occhi de l'altre persone chiusi dormendo si posavano, che li miei ne lo abitaculo del mio amore fisamente miravano! E sì come lo multiplicato incendio pur vuole di fuori mostrarsi, che stare ascoso è impossibile, volontade mi giunse di parlare d'amore, l[a] quale del tutto tenere non potea. 4. E avvegna che poca podestade io potesse avere di mio consiglio, pure in tanto, o per volere d'Amore o per mia prontezza, ad esso m'accostai per più fiate, che io deliberai e vidi che, d'amor parlando, più bello nè più profittabile sermone non era che quello nel quale si commendava la persona che s'amava.

5. E a questo deliberamento tre ragioni m'informaro: de le quali l'una fu lo proprio amore di me medesimo, lo quale è principio di tutti li altri, sì come vede ciascuno. Chè più licito nè più cortese modo di fare a se medesimo altri onore non è, che onorare l'amico. Chè con ciò sia cosa che intra dissimili amistà essere non possa, dovunque amistà si vede similitudine s'intende; e dovunque similitudine s'intende corre comune la loda e lo vituperio. 6. E di questa ragione due grandi ammaestramenti si possono intendere: l'uno sì è di non volere che alcuno vizioso si mostri amico, perchè in ciò si prende oppinione non buona di colui cui amico si fa; l'altro sì è, che nessuno dee l'amico suo biasimare palesemente, però che a se medesimo dà del dito ne l'occhio, se ben si mira la predetta ragione. 7. La seconda ragione fu lo desiderio de la durazione di questa amistade. Onde è da sapere che, sì come dice lo Filosofo nel nono de l'Etica, ne l'amistade de le persone dissimili di stato conviene, a conservazione di quella, una proporzione essere intra loro che la dissimilitudine a similitudine quasi reduca. 8. Sì com'è intra lo signore e lo servo: chè, avvegna che lo servo non possa simile beneficio rendere a lo signore quando da lui è beneficiato, dee però rendere quello che migliore può con tanta sollicitudine di prontezza, che quello che è dissimile per sè si faccia simile per lo mostramento de la buona volontade; la quale manifesta, l'amistade si ferma e si conserva. 9. Per che io, considerando me minore che questa donna, e veggendo me beneficiato da lei, [proposi] di lei commendare secondo la mia facultade, la quale, se non simile è per sè, almeno la pronta volontade mostra; chè, se più potesse, più farei: e così si fa simile a quella di questa gentil donna. 10. La terza ragione fu uno argomento di provedenza; chè, sì come dice Boezio, «non basta di guardare pur quello che è dinanzi a li occhi», cioè lo presente, e però n'è data la provedenza che riguarda oltre, a quello che può avvenire. 11. Dico che pensai che da molti, di retro da me, forse sarei stato ripreso di levezza d'animo, udendo me essere dal primo amore mutato; per che, a torre via questa riprensione, nullo migliore argomento era che dire quale era quella donna che m'avea mutato. 12. Chè, per la sua eccellenza manifesta, avere si può considerazione de la sua virtude; e per lo 'ntendimento de la sua grandissima virtù si può pensare ogni stabilitade d'animo essere a quella mutabile e però me non giudicare lieve e non stabile. Impresi dunque a lodare questa donna, e se non come si convenisse, almeno innanzi quanto io potesse; e cominciai a dire: Amor che ne la mente mi ragiona.

13. Questa canzone principalmente ha tre parti. La prima è tutto lo primo verso, nel quale proemialmente si parla. La seconda sono tutti e tre li versi seguenti, ne li quali si tratta quello che dire s'intende, cioè la loda di questa gentile; lo primo de li quali comincia: Non vede il sol, che tutto 'l mondo gira. La terza parte è lo quinto e l'ultimo verso, nel quale, dirizzando le parole a la canzone, purgo lei d'alcuna dubitanza. E di queste tre parti per ordine è da ragionare.

 

Capitolo II.

1. Faccendomi dunque da la prima parte, che proemio di questa canzone fu ordinata, dico che dividere in tre parti si conviene. Che prima si tocca la ineffabile condizione di questo tema; secondamente si narra la mia insufficienza a questo perfettamente trattare: e comincia questa seconda parte: E certo e' mi convien lasciare in pria; ultimamente mi scuso da insufficienza, ne la quale non si dee porre a me colpa: e questo comincio quando dico: Però, se le mie rime avran difetto.

2. Dice adunque: Amor che ne la mente mi ragiona; dove principalmente è da vedere chi è questo ragionatore, e che è questo loco nel quale dico esso ragionare. 3. Amore, veramente pigliando e sottilmente considerando, non è altro che unimento spirituale de l'anima e de la cosa amata; nel quale unimento di propia sua natura l'anima corre tosto e tardi, secondo che è libera o impedita. 4. E la ragione di questa naturalitade può essere questa. Ciascuna forma sustanziale procede da la sua prima cagione, la quale è Iddio, sì come nel libro Di Cagioni è scritto, e non ricevono diversitade per quella, che è semplicissima, ma per le secondarie cagioni e per la materia in che discende. Onde nel medesimo libro si scrive, trattando de la infusione de la bontà divina: «E fanno[si] diverse le bontadi e li doni per lo concorrimento de la cosa che riceve». 5. Onde, con ciò sia cosa che ciascuno effetto ritegna de la natura de la sua cagione - sì come dice Alpetragio quando afferma che quello che è causato da corpo circulare ne ha in alcuno modo circulare essere -, ciascuna forma ha essere de la divina natura in alcun modo: non che la divina natura sia divisa e comunicata in quelle, ma da quelle è participata per lo modo quasi che la natura del sole è participata ne l'altre stelle. 6. E quanto la forma è più nobile, tanto più di questa natura tiene; onde l'anima umana, che è forma nobilissima di queste che sotto lo cielo sono generate, più riceve de la natura divina che alcun'altra. 7. E però che naturalissimo è in Dio volere essere - però che, sì come ne lo allegato libro si legge, «prima cosa è l'essere, e anzi a quello nulla è» -, l'anima umana essere vuole naturalmente con tutto desiderio; e però che 'l suo essere dipende da Dio e per quello si conserva, naturalmente disia e vuole essere a Dio unita per lo suo essere fortificare. 8. E però che ne le bontadi de la natura [e] de la ragione si mostra la divina, viene che naturalmente l'anima umana con quelle per via spirituale si unisce, tanto più tosto e più forte quanto quelle più appaiono perfette: lo quale apparimento è fatto secondo che la conoscenza de l'anima è chiara o impedita. 9. E questo unire è quello che noi dicemo amore, per lo quale si può conoscere quale è dentro l'anima, veggendo di fuori quelli che ama. Questo amore, cioè l'unimento de la mia anima con questa gentil donna, ne la quale de la divina luce assai mi si mostrava, è quello ragionatore del quale io dico; poi che da lui continui pensieri nasceano, miranti e esaminanti lo valore di questa donna che spiritualmente fatta era con la mia anima una cosa.

10. Lo loco nel quale dico esso ragionare sì è la mente; ma per dire che sia la mente, non si prende di ciò più intendimento che di prima, e però è da vedere che questa mente propriamente significa. 11. Dico adunque che lo Filosofo nel secondo de l'Anima, partendo le potenze di quella, dice che l'anima principalmente hae tre potenze, cioè vivere, sentire e ragionare: e dice anche muovere; ma questa si può col sentire fare una, però che ogni anima che sente, o con tutti i sensi o con alcuno solo, si muove; sì che muovere è una potenza congiunta col sentire. 12. E secondo che esso dice, è manifestissimo che queste potenze sono intra sè per modo che l'una è fondamento de l'altra; e quella che è fondamento puote per sè essere partita, ma l'altra, che si fonda sopra essa, non può da quella essere partita. Onde la potenza vegetativa, per la quale si vive, è fondamento sopra 'l quale si sente, cioè vede, ode, gusta, odora e tocca; e questa vegetativa potenza per sè puote essere anima, sì come vedemo ne le piante tutte. 13. La sensitiva sanza quella essere non puote, e non si truova in alcuna cosa che non viva; e questa sensitiva potenza è fondamento de la intellettiva, cioè de la ragione: e però ne le cose animate mortali la ragionativa potenza sanza la sensitiva non si truova, ma la sensitiva si truova sanza questa, sì come ne le bestie, ne li uccelli, ne' pesci e in ogni animale bruto vedemo. 14. E quella anima che tutte queste potenze comprende, [e] è perfettissima di tutte l'altre, è l'anima umana, la quale con la nobilitade de la potenza ultima, cioè ragione, participa de la divina natura a guisa di sempiterna intelligenzia; però che l'anima è tanto in quella sovrana potenza nobilitata e dinudata da materia, che la divina luce, come in angelo, raggia in quella: e però è l'uomo divino animale da li filosofi chiamato. 15. In questa nobilissima parte de l'anima sono più vertudi, sì come dice lo Filosofo massimamente nel sesto de l'[Etica]; dove dice che in essa è una vertù che si chiama scientifica, e una che si chiama ragionativa, o vero consigliativa: e con quest[e] sono certe vertudi - sì come in quello medesimo luogo Aristotile dice - sì come la vertù inventiva e giudicativa. 16. E tutte queste nobilissime vertudi, e l'altre che sono in quella eccellentissima potenza, sì chiama insieme con questo vocabulo del quale si volea sapere che fosse, cioè mente. Per che è manifesto che per mente s'intende questa ultima e nobilissima parte de l'anima.

17. E che ciò fosse lo 'ntendimento, si vede: chè solamente de l'uomo e de le divine sustanze questa mente si predica, sì come per Boezio si puote apertamente vedere, che prima la predica de li uomini, ove dice a la Filosofia: «Tu e Dio, che ne la mente te de li uomini mise»; poi la predica di Dio, quando dice a Dio: «Tutte le cose produci da lo superno essemplo, tu, bellissimo, bello mondo ne la mente portante». 18. Nè mai d'animale bruto predicata fue, anzi di molti uomini, che de la parte perfettissima paiono defettivi, non pare potersi nè doversi predicare; e però cotali sono chiamati ne la gramatica 'amenti' e 'dementi', cioè sanza mente. 19. Onde si puote omai vedere che è mente: che è quella fine e preziosissima parte de l'anima che è deitade. E questo è il luogo dove dico che Amore mi ragiona de la mia donna.

 

Capitolo III.

1. Non sanza cagione dico che questo amore ne la mente mia fa la sua operazione; ma ragionevolemente ciò si dice, a dare a intendere quale amore è questo, per lo loco nel quale adopera. 2. Onde è da sapere che ciascuna cosa, come detto è di sopra, per la ragione di sopra mostrata ha 'l suo speziale amore. Come le corpora simplici hanno amore naturato in sè a lo luogo proprio, e però la terra sempre discende al centro; lo fuoco ha [amore a] la circunferenza di sopra, lungo lo cielo de la luna, e però sempre sale a quello. 3. Le corpora composte prima, sì come sono le minere, hanno amore a lo luogo dove la loro generazione è ordinata, e in quello crescono e acquistano vigore e potenza; onde vedemo la calamita sempre da la parte de la sua generazione ricevere vertù. 4. Le piante, che sono prima animate, hanno amore a certo luogo più manifestamente, secondo che la complessione richiede; e però vedemo certe piante lungo l'acque quasi can[s]arsi, e certe sopra li gioghi de le montagne, e certe ne le piagge e dappiè monti: le quali se si transmutano, o muoiono del tutto o vivono quasi triste, sì come disgiunte dal loro amico. 5. Li animali bruti hanno più manifesto amore non solamente a li luoghi, ma l'uno l'altro vedemo amare. Li uomini hanno loro proprio amore a le perfette e oneste cose. E però che l'uomo, avvegna che una sola sustanza sia tutta [sua] forma, per la sua nobilitade ha in sè natura di tutte queste cose, tutti questi amori puote avere e tutti li ha.

6. Chè per la natura del simplice corpo, che ne lo subietto signoreggia, naturalmente ama l'andare in giuso; e però quando in su muove lo suo corpo, più s'affatica. Per la natura seconda, del corpo misto, ama lo luogo de la sua generazione, e ancora lo tempo; e però ciascuno naturalmente è di più virtuoso corpo ne lo luogo dove è generato e nel tempo de la sua generazione che in altro. 7. Onde si legge ne le storie d'Ercule, e ne l'Ovidio Maggiore e in Lucano e in altri poeti, che combattendo con lo gigante che si chiamava Anteo, tutte volte che lo gigante era stanco, e elli ponea lo suo corpo sopra la terra disteso o per sua volontà o per forza d'Ercule, forza e vigore interamente de la terra in lui resurgea, ne la quale e de la quale era esso generato. 8. Di che accorgendosi Ercule, a la fine prese lui; e stringendo quello e levatolo da la terra, tanto lo tenne sanza lasciarlo a la terra ricongiugnere, che lo vinse per soperchio e uccise. E questa battaglia fu in Africa, secondo le testimonianze de le scritture.

9. E per la natura terza, cioè de le piante, ha l'uomo amore a certo cibo, non in quanto è sensibile, ma in quanto è notribile, e quello cotale cibo fa l'opera di questa natura perfettissima, e l'altro non così, ma falla imperfetta. E però vedemo certo cibo fare li uomini formosi e membruti e bene vivacemente colorati, e certi fare lo contrario di questo. 10. E per la natura quarta, de li animali, cioè sensitiva, hae l'uomo altro amore, per lo quale ama secondo la sensibile apparenza, sì come bestia; e questo amore ne l'uomo massimamente ha mestiere di rettore per la sua soperchievole operazione, ne lo diletto massimamente del gusto e del tatto. 11. E per la quinta e ultima natura, cioè vera umana o, meglio dicendo, angelica, cioè razionale, ha l'uomo amore a la veritade e a la vertude; e da questo amore nasce la vera e perfetta amistade, de l'onesto tratta, de la quale parla lo Filosofo ne l'ottavo de l'Etica, quando tratta de l'amistade.

12. Onde, acciò che questa natura si chiama mente, come di sopra è mostrato, dissi 'Amore ragionare ne la mente', per dare ad intendere che questo amore era quello che in quella nobilissima natura nasce, cioè di veritade e di vertude, e per ischiudere ogni falsa oppinione da me, per la quale fosse sospicato lo mio amore essere per sensibile dilettazione. Dico poi disiosamente, a dare ad intendere la sua continuanza e lo suo fervore. 13. E dico 'move sovente cose che fanno disviare lo 'ntelletto'. E veramente dico; però che li miei pensieri, di costei ragionando, molte fiate voleano cose conchiudere di lei che io non le potea intendere, e smarrivami, sì che quasi parea di fuori alienato: come chi guarda col viso con[tra] una retta linea, prima vede le cose prossime chiaramente; poi, procedendo, meno le vede chiare; poi, più oltre, dubita; poi, massimamente oltre procedendo, lo viso disgiunto nulla vede.

14. E quest'è l'una ineffabilitade di quello che io per tema ho preso; e consequentemente narro l'altra, quando dico: Lo suo parlare. E dico che li miei pensieri - che sono parlare d'Amore - 'sonan sì dolci', che la mia anima, cioè lo mio affetto, arde di potere ciò con la lingua narrare; e perchè dire nol posso, dico che l'anima se ne lamenta dicendo: lassa! ch'io non son possente. 15. E questa è l'altra ineffabilitade; cioè che la lingua non è di quello che lo 'ntelletto vede compiutamente seguace. E dico l'anima ch'ascolta e che lo sente: 'ascoltare', quanto a le parole, e 'sentire', quanto a la dolcezza del suono.

 

Capitolo IV.

1. Quando ragionate sono le due ineffabilitadi di questa matera, conviensi procedere a ragionare le parole che narrano la mia insufficienza. Dico adunque che la mia insufficienza procede doppiamente, sì come doppiamente trascende l'altezza di costei, per lo modo che detto è. 2. Chè a me conviene lasciare per povertà d'intelletto molto di quello che è vero di lei, e che quasi ne la mia mente raggia, la quale come corpo diafano riceve quello, non terminando: e questo dico in quella seguente particula: E certo e' mi conven lasciare in pria. 3. Poi quando dico: E di quel che s'intende, dico che non pur a quello che lo mio intelletto non sostiene, ma eziandio a quello che io intendo sufficiente [non sono], però che la lingua mia non è di tanta facundia che dire potesse ciò che nel pensiero mio se ne ragiona; per che è da vedere che, a rispetto de la veritade, poco fia quello che dirà. E ciò risulta in grande loda di costei, se bene si guarda, ne la quale principalmente s'intende; e quella orazione si può dir bene che vegna da la fabrica del rettorico, ne la quale ciascuna parte pone mano a lo principale intento. 4. Poi quando dice: Però, se le mie rime avran difetto, escusomi da una colpa de la quale non deggio essere colpato, veggendo altri le mie parole essere minori che la dignitade di questa; e dico che se difetto fia ne le mie rime, cioè ne le mie parole che a trattare di costei sono ordinate, di ciò è da biasimare la debilitade de lo 'ntelletto e la cortezza del nostro parlare, lo quale per lo pensiero è vinto, sì che seguire lui non puote a pieno, massimamente là dove lo pensiero nasce da amore, perchè quivi l'anima profondamente più che altrove s'ingegna.

5. Potrebbe dire alcuno: 'tu scusi [e accusi] te insiememente'. Chè argomento di colpa è, non purgamento, in quanto la colpa si dà a lo 'ntelletto e al parlare che è mio; chè, sì come, s'elli è buono, io deggio di ciò essere lodato in quanto così [è, così,] s'elli è defettivo, deggio essere biasimato. A ciò si può brievemente rispondere che non m'accuso, ma iscuso veramente. 6. E però è da sapere, secondo la sentenza del Filosofo nel terzo de l'Etica, che l'uomo è degno di loda e di vituperio solo in quelle cose che sono in sua podestà di fare o di non fare; ma in quelle ne le quali non ha podestà non merita nè vituperio nè loda, però che l'uno e l'altro è da rendere ad altrui, avvegna che le cose siano parte de l'uomo medesimo. 7. Onde noi non dovemo vituperare l'uomo perchè sia del corpo da sua nativitade laido, però che non fu in sua podestà farsi bello; ma dovemo vituperare la mala disposizione de la materia onde esso è fatto, che fu principio del peccato de la natura. E così non dovemo lodare l'uomo per biltade che abbia da sua nativitade ne lo suo corpo, chè non fu ello di ciò fattore, ma dovemo lodare l'artefice, cioè la natura umana, che tanta bellezza produce ne la sua materia quando impedita da essa non è. 8. E però disse bene lo prete a lo 'mperadore, che ridea e schernia la laidezza del suo corpo: «Dio è segnore: esso fece noi e non essi noi»; e sono queste parole del Profeta, in uno verso del Saltero scritte nè più nè meno come ne la risposta del prete. E però veggiano li cattivi malnati che pongono lo studio loro in azzimare la loro [persona, e non in adornare la loro] operazione, che dee essere tutta con onestade, che non è altro a fare che ornare l'opera d'altrui e abbandonare la propria.

9. Tornando adunque al proposito, dico che nostro intelletto, per difetto de la vertù da la quale trae quello ch'el vede, che è virtù organica, cioè la fantasia, non puote a certe cose salire (però che la fantasia nol puote aiutare, chè non ha lo di che), sì come sono le sustanze partite da materia; de le quali se alcuna considerazione di quella avere potemo, intendere non le potemo nè comprendere perfettamente. 10. E di ciò non è l'uomo da biasimare, chè non esso, dico, fue di questo difetto fattore, anzi fece ciò la natura universale, cioè Iddio, che volse in questa vita privare noi da questa luce; che, perchè elli lo si facesse, presuntuoso sarebbe a ragionare. 11. Sì che, se la mia considerazione mi transportava in parte dove la fantasia venia meno a lo 'ntelletto, se io non potea intendere non sono da biasimare. Ancora, è posto fine al nostro ingegno, a ciascuna sua operazione, non da noi ma da l'universale natura; e però è da sapere che più ampi sono li termini de lo 'ngegno [a pensare] che a parlare, e più ampi a parlare che ad accennare. 12. Dunque se 'l pensier nostro, non solamente quello che a perfetto intelletto non viene ma eziandio quello che a perfetto intelletto si termina, è vincente del parlare, non semo noi da biasimare, però che non semo di ciò fattori. 13. E però manifesto me veramente scusare quando dico: Di ciò si biasmi il debole intelletto E 'l parlar nostro, che non ha valore Di ritrar tutto ciò che dice Amore; chè assai si dee chiaramente vedere la buona volontade, a la quale aver si dee rispetto ne li meriti umani. E così omai s'intenda la prima parte principale di questa canzone, che corre mo per mano.