CES. Does he mean that death of lovers, which comes from intense joy, called by the Kabalists, mors osculi, which same is eternal life, which a man may anticipate in this life and enjoy in eternity?
MAR. It is time to proceed to the consideration of the following design, similar to those previously brought forward, and with which it has a certain affinity. There is an eagle, which with two wings cleaves the sky; but I do not know how much and in what manner it comes to be retarded by the weight of a stone which is tied to its leg. There is the legend: Scinditur incertum. It is certain that it signifies the multitude, number and character (volgo) of the powers of the soul, to exemplify which, that verse is taken: Scinditur incertum studia in contraria vulgus. The whole of which character (volgo) in general is divided into two factions; although subordinate to these, others are not wanting, of which some appeal to the high intelligence and splendour of rectitude, while others incite and force in a certain manner to the low, to the uncleanness of voluptuousness and compliance with natural desires. Therefore says the sonnet:
I would do well--to me 'tis not allowed. With me my sun is not, although I be with him, For being with him, I'm no more with myself: The farther from myself--the nearer unto him; The nearer unto him, the farther from myself. Once to enjoy, doth cost me many tears, And seeking happiness, I meet with woe. For that I look aloft, so blind am I. That I may gain my love, I lose myself. Through bitter joy, and through sweet pain, Weighted with lead, I rise towards the sky. Necessity withholds, goodness conducts me on, Fate sinks me down, and counsel raises me, Desire spurs me, fear keeps me in check. Care kindles and the peril backward draws. Tell me, what power or what subterfuge Can give me peace and bring me from this strife, If one repels, the other draws me on.
The ascension goes on in the soul through the power and appulsion in the wings, which are the intellect, or intellectual will upon which she naturally depends and through which she fixes her gaze toward God, as to the highest good, and primal truth, as to absolute goodness and beauty. Thus everything has an impetus towards its beginning retrogressively, and progressively towards its end and perfection, as Empedocles well said, and from which sentence I think may be inferred that which the Nolan said in this octave: