TANS. No, certes; because in that there is no true nor constant beauty,
and for this reason it cannot evoke true nor constant love. That beauty,
which is seen in bodies is accidental and transitory, and is like those
which are absorbed, changed, and spoiled by the changing of the subject,
which very often, from being beautiful, becomes ugly, without any change
taking place in the soul. The reason then comprehends the truest beauty,
through conversion, to that which makes the beauty of the body, and
forms it in loveliness--it is the soul which has thus built and designed
it. Now does the intellect rise still higher, and learns that the soul
is incomparably more beautiful than any beauty that may be in bodies;
but yet it cannot persuade itself that it is beautiful of itself and
primarily, for if it be so, what is the cause of that difference which
exists in the quality of souls, by which some are wise, amiable, and
beautiful, others stupid, odious, and ugly. We must then raise ourselves
to that superior intellect which is beautiful in itself and good in
itself. This is that sole supreme captain who alone, placed before the
eyes of the militant thoughts, enlivens, encourages, strengthens them,
and renders them victorious above the scorn of every other beauty and
the repudiation of every other good whatsoever. This is the presence
which causes every difficulty to be overcome and all opposition to be
subdued.
CIC. I understand it all; but what is the meaning of, "May I be happy in
this governance and with these bonds, and may that light not cease?"
TANS. He means, and he proves, that every sort of love, the greater its
dominion and the surer its hold, the more tight are the bonds, and the
more firm the yoke, and the more ardent the flames that are felt, as
compared with the ordinary princes and tyrants, who adopt a greater
rigour wherever they see they have less hold.