The Banquet Part 5

In order to see what is meant by the "third Heaven," one has in the first place to perceive what I desire to express by this word Heaven alone: and then one will see how and why this third Heaven was needful to us. I say that by Heaven I mean Science, and by the Heavens "the Sciences," from three resemblances which the Heavens have with the Sciences, especially by the order and number in which they must appear; as will be seen by discussing that word Third. The first similitude is the revolution of the one and the other round one fixed centre. For each movable Heaven revolves round its centre, which, on account of its movement, moves not; and thus each Science moves round its subject, which itself moves not; for no Science demonstrates its own foundation, but presupposes that. The second similitude is the illumination of the one and the other. For each Heaven illuminates visible things; and thus each Science illuminates the things intelligible. And the third similitude is the inducing of perfection in the things so inclined. Of which induction, as to the first perfection, that is, of the substantial generation, all the philosophers agree that the Heavens are the cause, although they attribute this in different ways: some from the Movers, as Plato, Avicenna, and Algazel; some from the stars themselves, especially the human souls, as Socrates, and also Plato and Dionysius the Academician; and some from celestial virtue which is in the natural heat of the seed, as Aristotle and the other Peripatetics. Thus the Sciences are the cause in us of the induction of the second perfection; by the use of which we can speculate concerning the Truth, which is our ultimate perfection, as the Philosopher says in the sixth book of the Ethics, when he says that Truth is the good of the intellect. Because of these and many other resemblances, it is possible to call Science, Heaven.

Now it remains to see why it is called the third Heaven. Here it is requisite to reflect somewhat with regard to a comparison which exists between the order of the Heavens and that of the Sciences Wherefore, as has been previously described, the Seven Heavens next to us are those of the Planets; then there are two Heavens above these, the Mobile, and one above all, Quiet. To the Seven first correspond the Seven Sciences of the _Trivium_ and of the _Quadrivium_, namely, Grammar, Logic, Rhetoric, Arithmetic, Music, Geometry, and Astrology. To the eighth Sphere, i.e., to the starry, correspond Natural Science, which is termed Physics, and the first Science, which is termed Metaphysics. To the ninth Sphere corresponds Moral Science; and to the Quiet Heaven corresponds Divine Science, which is designated Theology.

And the reason why this is, remains briefly to be seen. I say that the Heaven of the Moon is likened unto Grammar because it is possible to find a comparison to it. For if you look at the Moon well, two things are seen to be proper to it which are not seen in the other stars: the one is the shadow which is in it, which is no other than the rarity of its body, in which the rays of the Sun can find no end wherefrom to strike back again as in the other parts; the other is the variation of its brightness, which now s.h.i.+nes on one side, and now on the other, according as the Sun sees it. And these two properties Grammar has: for, because of its infinity, the rays of reason can find no end in it in parts, especially of the words; and it s.h.i.+nes now on this side, now on that, inasmuch as certain words, certain declensions, certain constructions, are in use which were not formerly, and many formerly were which again will be; as Horace says in the beginning of his book on the art of Poetry, when he says: "Many words will spring up again which have now fallen out of use."

And the Heaven of Mercury may be compared to Logic because of two properties: that Mercury is the smallest star in Heaven, that the amount of its diameter is no more than two hundred and thirty-two miles, according as Alfergano puts it, who says that it is one twenty-eighth part of the diameter of the Earth, which is six thousand five hundred miles; the other property is, that it is more concealed by the rays of the Sun than any other star. And these two properties are in Logic: for Logic is less in substance than any other Science, for it is perfectly compiled and terminated in so much text as is found in the old Art and the new; and it is more concealed than any other Science, inasmuch as it proceeds with more sophistical and probable arguments than any other.

And the Heaven of Venus may be compared to Rhetoric because of two properties: the one is the brightness of its aspect, which is most sweet to behold, far more than any other star; the other is its appearance, now in the morning, now in the evening. And these two properties are in Rhetoric: for Rhetoric is the sweetest of all Sciences, since it princ.i.p.ally aims at sweetness. It appears in the morning, when the Rhetorician speaks before the face of the hearer; it appears in the evening, that is, afterwards, when it speaks by Letters in distant parts.

And the Heaven of the Sun may be compared to Arithmetic because of two properties: the one is, that with his light all the other stars are informed; the other is that the eye cannot gaze at it. And these two properties are in Arithmetic, which with its light illuminates all its Sciences: for their subjects are all considered under some Number, and with Number one always proceeds in the consideration of these; as in Natural Science the movable body is the subject, which movable body has in itself three reasons of continuity, and this has in itself reason of infinite number. And of Natural Science its first and chiefest consideration is to consider the principles of natural objects, which are three, that is, matter, privation, and form; in which this Number is seen, and not only in all together, but again in each one, as he who considers subtly may perceive. Wherefore, Pythagoras, according to what Aristotle says in the first book of the Physics, established as the principles of natural things, the equal and the unequal; considering all things to be Number. The other property of the Sun is again seen in Number, of which Number is the Science of Arithmetic, that the eye of the intellect cannot gaze at it. For Number, inasmuch as it is considered in itself, is infinite; and this we cannot, understand.

And the Heaven of Mars may be compared to Music because of two properties. One is its most beautiful relative position; for, when enumerating the movable Heavens, from which one soever you may begin, either from the lowest or from the highest, this Heaven of Mars is the fifth; it is the central one of all, that is, of the first, of the second, of the third, and of the fourth. The other is, that this Mars dries up and burns things, because his heat is like to that of fire; and this is why it appears flaming in colour, sometimes more and sometimes less, according to the density and rarity of the vapours which follow it, which of themselves are often kindled, as is determined in the first book on Meteors. And, therefore, Alb.u.ma.s.sar says that the kindling of these vapours signifies the death of Kings and the change of Kingdoms; for they are the effects of the dominion of Mars. And, therefore, Seneca says that, on the death of Augustus, he beheld on high a ball of fire. And in Florence, at the beginning of its destruction, there was seen in the air, in the form of a cross, a great quant.i.ty of these vapours following the planet Mars. And these two properties are in Music, which is all relative, as is seen in harmonized words and in songs, from which the sweeter harmony results in proportion as the relation is more beautiful, which in this Science is especially beautiful, because there is in it a special harmony.

Again, Music attracts to itself human spirits, which are as it were chiefly vapours from the heart, so that they almost cease from all labour; so is the whole soul when it hears it, and the power of all those spirits flies as it were to the spirit of sense, which receives the sound.

And the Heaven of Jupiter can be compared to Geometry because of two properties. The one is, that it moves between two Heavens, repugnant to its good tempering, namely, that of Mars and that of Saturn. Hence Ptolemy says, in the book alluded to, that Jupiter is a star of a temperate complexion, midway between the cold of Saturn and the heat of Mars. The other is, that amongst all the stars it appears white, as if silvered. And these things are in the Science of Geometry. Geometry moves between two things antagonistic to it; as between the point and the circle, and I term circle freely anything that is round, either a body or superfices; for, as Euclid says, the point is the beginning of Geometry, and, according to what he says, the circle is the most perfect figure in it, which must therefore have reason for its end; so that between the point and the circle, as between the beginning and the end, Geometry moves. And these two are antagonistic to its certainty; for the point by its indivisibility is immeasurable, and the circle, on account of its arc, it is impossible to square perfectly, and therefore it is impossible to measure precisely. And again, Geometry is most white, inasmuch as it is without spot of error, and it is most certain in itself, and by its handmaid, called Perspective.

And the Heaven of Saturn has two properties because of which it can be compared to Astrology. One is the slowness of its movement through the twelve signs; for twenty-nine years and more, according to the writings of the Astrologers, is the time that it requires in its...o...b..t. The other is, that above all the other planets it is highest.

And these two properties are in Astrology, for in completing its circle, as in the acquirement of this Science, the greatest s.p.a.ce of time is revolved, because its demonstrations are more than any other of the aforementioned Sciences, and long experience is requisite to those who would acquire good judgment in it. And again, it is the highest of all the others, because, as Aristotle says in the commencement of his book on the Soul, the Science is high, because of its n.o.bility, and because of the n.o.bleness of its subject and its certainty. And this Science more than any other of those mentioned above is n.o.ble and high, for n.o.ble and high is its subject, which is the movement of the Heavens; and high and n.o.ble, because of its certainty, which is without any defect, even as that which springs from the most perfect and most regular principle. And if any one believe that there is defect in it, it is not on the part of the Science, but, as Ptolemy says, it is through our negligence, and to that it must be imputed.

CHAPTER XV.

After the comparisons which I have made of the seven first Heavens, we must now proceed to the others, which are three, as has been often stated.

I say that the Starry Heaven may be compared to Physics because of three properties, and to Metaphysics because of three others. For it shows us of itself two visible things, such as the mult.i.tude of stars and such as the Galaxy, that white circle which the common people call the Path of St. James. It shows to us also one of the poles, and keeps the other hidden from us. And it shows to us one movement alone from East to West; and another, which it makes from West to East, it keeps almost, as it were, hidden from us. Therefore, in due order are to be seen, first the comparison with the Physical and then that with the Metaphysical.

I say that the Starry Heaven shows us many stars; for, according to what the wise men of Egypt have seen, even to the last star which appeared to them in the Meridian, they place there twenty-two thousand bodies of stars, of which I speak. And in this it has the greatest similitude with Physics, if these three numbers, namely, Two, and Twenty, and Thousand, are regarded well and subtly. For by the two is meant the local movement, which is of necessity from one point to another; and by the twenty is signified the movement of the alteration, for, since from the ten upwards one advances not except by altering this ten with the other nine and with itself; and the most beautiful alteration which it receives is its own with itself, and the first which it receives is the twenty; reasonably by this number the said movement is signified. And by the thousand is signified the movement of increase, which in name, that is, this thousand, is the greater number, and to increase still more is not possible except by multiplying this. And these three movements alone are observed in Physics, as it is demonstrated in the fifth chapter of his first book.

And because of the Milky Way, this Heaven has a great similitude with Metaphysics. Wherefore, it is to be known that concerning this Galaxy the Philosophers have had different opinions. For the followers of Pythagoras said that the Sun at some time or other went astray from his path, and, pa.s.sing through other parts not suitable to his fervent heat, he burnt the place through which he pa.s.sed, and there remained that appearance of the conflagration. And I believe that they were moved by the fable of Phaeton, which Ovid relates in the beginning of the second part of his Metamorphoses. Others said, such as Anaxagoras and Democritus, that it was the light of the Sun reflected into that part. And these opinions, with demonstrative reasons, they proved over and over again. What Aristotle may have said of this is not so easy to learn, because his opinion is not found to be the same in one translation as in the other; and I believe that it might be due to the error of the translators, for in the new one he seems to say that the Galaxy is a collection of vapours under the stars of that part which always attract them; and this does not seem to be the true reason. In the old translation he says that the Galaxy is no other than a mult.i.tude of fixed stars in that part, so small that we cannot distinguish them from here below, but that they cause the whiteness which we call the Milky Way. And it may be that the Heaven in that part is more dense, and therefore retains and represents that light; and this opinion Avicenna and Ptolemy seem to share with Aristotle.

Therefore, since the Galaxy is an effect of those stars which we cannot see, if we understand those things by their effect alone, and Metaphysics treats of the first substances, which we cannot similarly understand except by their effects, it is evident that the Starry Heaven has a great similitude to Metaphysics.

Again, by the pole which we see is signified the things known to our senses, concerning which, taking them universally, the Science of Physics treats; and by the pole which we do not see is signified the things which are without matter, which are not sensible, concerning which Metaphysics treats; and therefore the said Heaven has a great similitude with the one Science and with the other.

Again, by the two movements it signifies these two Sciences: for by the movement in which every day revolves, and makes a new revolution from point to point, it signifies things natural and corruptible which daily complete their path, and their material is changed from form to form; and of this the Science of Physics treats. And by the almost insensible movement which it makes from West to East by one degree in a hundred years, it signifies things incorruptible, which received from G.o.d the beginning of their creation, and will have no end; but of these Metaphysics treats. Therefore I say that this movement signifies those things, for it began this revolution which will have no end; the end of the revolution being to return to one self-same point, to which this Heaven will not return by this movement, which has revolved a little more than the sixth part from the commencement of the world; and we are now in the last age of the world, and verily we wait the consummation of the celestial movement. Thus it is evident that the Starry Heaven, on account of many properties, may be compared to the Science of Physics and Metaphysics.

The Crystalline Heaven, which, as the Primum Mobile, has been previously counted, has a sufficiently evident comparison to Moral Philosophy; for Moral Philosophy, according to what Tommaso says upon the second book of the Ethics, teaches us method in the other Sciences.

For as the Philosopher says in the fifth book of the Ethics, legal Justice requires the Sciences to be learnt, and commands, in order that they may not be abandoned, that they be learnt and taught: thus, the said Heaven rules with its movement the daily revolution of all the others; from which revolution every day all those receive and send below the virtues of their several parts. For, if the revolution of this Heaven could not rule over that, but little of their power would descend below, and little of their aspect. Wherefore we hold that, if it could be possible for this ninth Heaven not to move, the third part of the Heaven would not again be seen in any part from the Earth: Saturn would be for fourteen years and a half concealed from any place on the Earth, Jupiter would be hidden for six years, and Mars for almost a whole year, and the Sun for one hundred and eighty-two days and fourteen hours (I say days, meaning so much time as so many days measure); and Venus and Mercury, almost like the Sun, would be hidden and would reappear, and the Moon for the s.p.a.ce of fourteen days and a half would be hidden from all people. Verily, here below there would be neither generation, nor the life of animals, nor of plants; there would be no night, nor day, nor week, nor month, nor year; but the whole Universe would be disordered, and the movement of the stars would be in vain. Not otherwise, should Moral Philosophy cease to be, would the other Sciences be hidden for some time, and there would be no generation nor life of happiness, and all books would be in vain, and all discoveries of old. Therefore it is sufficiently evident that there is a comparison between this Heaven and Moral Philosophy.

Again, the Empyrean Heaven, because of its Peace, bears a similitude to the Divine Science, which is full of all Peace; which endures no conflict of opinion or of sophistical arguments, on account of the most excellent certainty of its subject, which is G.o.d. And of this He Himself speaks to His disciples: "My peace I give to you: My peace I leave unto you," giving and leaving to them His doctrine, which is this Science whereof I speak.

Solomon says of this Science: "Sixty are the queens, and eighty the friendly concubines; and youthful virgins without number; but one is my dove and my perfect one." All the Sciences he terms queens, and friends, and virgins; and he calls this one dove, because it is without blemish of strife; and he calls this one perfect, because it causes us to see perfectly the Truth in which our Soul finds Peace.

And therefore the comparison of the Heavens to the Sciences having been thus reasoned out, it is easy to see that by the Third Heaven I mean Rhetoric, which has been likened unto the Third Heaven, as appears above.

CHAPTER XVI.

By the similitudes spoken of it is possible to see who these Movers are to whom I speak; what are the Movers of that Heaven; even as Boethius and Tullius, who by the sweetness of their speech sent me, as has before been stated, to the Love, which is the study of that most gentle Lady, Philosophy, by the rays of their star, which is the written word of that fair one. Therefore in each Science the written word is a star full of light, which that Science reveals And, this being made manifest, it is easy to see the true meaning of the first verse of the purposed Poem by means of the exposition, Figurative and Literal. And by means of this self-same exposition one can sufficiently understand the second verse, even to that part where it says, This Spirit made me look on a fair Lady: where it should be known that this Lady is Philosophy; which truly is a Lady full of sweetness, adorned with modesty, wonderful for wisdom, the glory of freedom, as in the Third Treatise, where her n.o.bility will be described, it is made manifest. And then where it says: "Who seeks where his Salvation lies, Must gaze intently in this Lady's eyes;" the eyes of this Lady are her demonstrations, which look straight into the eyes of the intellect, enamour the Soul, and set it free from the trammels of circ.u.mstance. Oh, most sweet and ineffable forms, swift stealers of the human mind, which appear in these demonstrations, that is, in the eyes of Philosophy, when she discourses to her faithful friends! Verily in you is Salvation, whereby he is made blessed who looks at you, and is saved from the death of Ignorance and Vice. Where it says, "Nor dread the sighs of anguish, joys debarred," the wish is to signify, if he fear not the labour of study and the strife of conflicting opinions, which flow forth ever multiplying from the living Spring in the eyes of this Lady, and then her light still continuing, they fall away, almost like little morning clouds before the Sun. And now the intellect, become her friend, remains free and full of certain Truth, even as the atmosphere is rendered pure and bright by the s.h.i.+ning of the midday Sun.

The third pa.s.sage again is explained by the Literal exposition as far as to where it says, "Still therefore the Soul weeps." Here it is desirable to attend to a certain moral sense which may be observed in these words: that a man ought not for the sake of the greater friend to forget the service received from the lesser; but if one must follow the one and leave the other, the greater is to be followed, with honest lamentation for desertion of the other, whereby he gives occasion to the one whom he follows to bestow more love on him. Then there where it says, "Of my eyes," has no other meaning except that bitter was the hour when the first demonstration of this Lady entered into the eyes of my intellect, which was the cause of this most close attachment. And there where it says, "My peers," it means the Souls set free from miserable and vile pleasures, and from vulgar habits, endowed with understanding and memory. And then it says, "Her eyes bear death," and then it says, "I gazed on her and die," which appears contrary to that which is said above of Salvation by this Lady. And therefore it is to be known that one Spirit speaks here on one side and the other speaks there on the other; which two dispute contrariwise, according to that which is made evident above. Wherefore it is no wonder if here the one Spirit says Yes, and there the other Spirit says No. Then in the stanza where it says, "A sweet voice of tenderness," a thought is meant which was born of my deep contemplation; wherefore it is to be known that by Love, in this Allegory, is always meant that deep contemplation which is the earnest application of the enamoured mind to that object wherewith it is enamoured. Then when it says, "There shall s.h.i.+ne High miracles before thee," it announces that through her the adornments of the miracles will be seen; and it speaks truly, that the adornment of the miracles is to see the cause of the same, which she demonstrates; as in the beginning of the book on Metaphysics the Philosopher seems to feel, saying that, through the contemplation of these adornments, men began to be enamoured with this Lady. And concerning this word, i.e., miracle, in the following treatise I shall speak more fully. What then follows of this Song is sufficiently explained by the other exposition.

And thus at the end of this Second Treatise, I say and affirm that the Lady with whom I became enamoured after the first Love was the most beautiful and most excellent daughter of the Ruler of the Universe, to which daughter Pythagoras gave the name of Philosophy. And here ends the Second Treatise, which is brought in for the first dish at my Banquet.

The Third Treatise.

Love, reasoning of my Lady in my mind With constant pleasure, oft of her will say Things over which the intellect may stray; His words make music of so sweet a kind That the Soul hears and feels, and cries, Ah, me, That I want power to tell what thus I see!

If I would tell of her what thus I hear, First, all that Reason cannot make its own I needs must leave; and of what may be known Leave part, for want of words to make it clear.

If my Song fail, blame wit and words, whose force Fails to tell all I hear in Love's discourse.

The Sun sees not in travel round the earth, Till it reach her abode, so fair a thing As she of whom Love causes me to sing.

All minds of Heaven wonder at her worth; Mortals, enamoured, find her in their thought When Love his peace into their minds has brought.

Her Maker saw that she was good, and poured, Beyond our Nature, fulness of His Power On her pure soul, whence shone this holy dower Through all her frame, with beauty so adored That from the eyes she touches heralds fly Heartward with longings, heavenward with a sigh.

On her fair frame Virtue Divine descends As on the angel that beholds His face.

Fair one who doubt, go with her, mark the grace In all her acts. Downward from Heaven bends An angel when the speaks, who can attest A power in her by none of us possessed.

The graceful acts that she shows forth to all Rival in calls to love that love must hear; Fair in all like her, fairest she'll appear Who is most like her. We, content to call Her face a Miracle, have Faith made sure: For that, He made her ever to endure.

Her aspect shows delights of Paradise, Seen in her eyes and in her smiling face; Love brought them there as to his dwelling-place.

They dazzle reason, as the Sun the eyes; And since I cannot fix on them my gaze Words must suffice that little speak their praise.

Rain from her beauty little flames of fire, Made living with a spirit to create Good thoughts, and crush the vices that innate Make others vile. Fair one, who may desire Escape from blame as one not calm or meek, From her, who is G.o.d's thought, thy teaching seek.

My Song, it seems you speak this to oppose The saying of a sister Song of mine: This lowly Lady whom you call divine, Your sister called disdainful and morose.

Though Heaven, you know, is ever bright and pure, Eyes may have cause to find a star obscure.

So when your sister called this Lady proud She judged not truly, by what seemed; but fear Possessed her soul; and still, when I come near Her glance, there's dread. Be such excuse allowed, My Song, and when thou canst, approach her, say; My Lady, take all homage I can pay.

CHAPTER I.