How to Achieve True Greatness

by Baldesar Castiglione

  ‘However, among all these blessings the lover will find one that is far greater still, if he will determine to make use of this love as a step by which to climb to another that is far more sublime; and this will be possible if he continually reflects how narrowly he is confined by always limiting himself to the contemplation of a single body. And so in order to escape from this confinement, he will gradually add so many adornments to his idea of beauty that, by uniting all possible forms of beauty in his mind, he will form a universal concept and so reduce all the many varieties to the unity of that single beauty which sheds itself over human nature as a whole. And thus he will come to contemplate not the particular beauty of a single woman but the universal beauty which adorns all human bodies: and then, dazzled by this greater light, he will not concern himself with the lesser; burning with a more perfect flame, he will feel little esteem for what he formerly prized so greatly. Now this stage of love, although so noble that few attain it, still cannot be called perfect. For the human imagination is a corporeal faculty and acquires knowledge only through the data supplied to it by the senses, and so it is not wholly purged of the darkness of material things. Thus although it may consider this universal beauty in the abstract and simply in itself, yet it perceives it not at all clearly nor within a certain ambiguity because of the affinities that the images it forms have with the body itself; and so those who reach this stage of love are like fledglings which on their feeble wings can lift themselves a little in flight but dare not stray far from the nest or trust themselves to the winds and the open sky.

  ‘Therefore when our courtier has arrived at this stage, even though he can be called most happy in comparison with those lovers who are still sunk in the miseries of sensual love, I wish him not to be satisfied but to move boldly onwards along the sublime path of love and follow his guide towards the goal of true happiness. So instead of directing his thoughts to the outward world, as those must do who wish to consider bodily beauty, let him turn within himself to contemplate what he sees with the eyes of the mind, which begin to be penetrating and clear-sighted once those of the body have lost the flower of their delight; and in this manner, having shed all evil, purged by the study of true philosophy, directed towards the life of the spirit, and practised in the things of the intellect, the soul turns to contemplate its own substance, and as if awakened from deepest sleep it opens the eyes which all men possess but few use and perceives in itself a ray of that light which is the true image of the angelic beauty that has been transmitted to it, and of which in turn it transmits a faint impression to the body. Thus, when it has become blind to earthly things, the soul opens its eyes wide to those of heaven; and sometimes when the faculties of the body are totally absorbed by assiduous contemplation, or bound to sleep, no longer hindered by their influence the soul tastes a certain hidden savour of the true angelic beauty, and ravished by the loveliness of that light it begins to burn and to pursue the beauty it sees so avidly that it seems almost drunk and beside itself in its desire to unite with it. For the soul then believes that it has discovered the traces of God, in the contemplation of which it seeks its final repose and bliss. And so, consumed in this most joyous flame, it ascends to its noblest part, which is the intellect; and there, no more overshadowed by the dark night of earthly things, it glimpses the divine beauty itself. Even so, it does not yet enjoy this perfectly, since it contemplates it only in its own particular intellect, which cannot comprehend universal beauty in all its immensity. And so, not even satisfied with bestowing this blessing, love gives the soul greater happiness still. For just as from the particular beauty of a single body it guides the soul to the universal beauty of all bodies, so, in the last stage of perfection, it guides the soul from the particular intellect to the universal intellect. And from there, aflame with the sacred fire of true divine love, the soul flies to unite itself with the angelic nature, and it not only abandons the senses but no longer has need of reason itself. For, transformed into an angel, it understands all intelligible things and without any veil or cloud it gazes on the wide sea of pure divine beauty, which it receives into itself to enjoy the supreme happiness the senses cannot comprehend.

  ‘The kinds of beauty which every day we see in corruptible bodies with these clouded eyes of ours (and which even so are only dreams and faint shadows) appear to be so lovely and graceful that they often kindle in us a most ardent fire and cause such delight that we count no happiness the equal of what we sometimes feel because of a single glance we may receive from the eyes of the woman we love, so what happy wonder, what blessed awe must we think is that which possesses the soul when it attains the vision of divine beauty! What sweet flame, what ravishing fire must we believe that to be which springs from the source of supreme and true beauty, the fountain of all other beauty which never increases or diminishes! Always beautiful; most simple of itself and equally in all its parts; like only to itself and sharing in nothing other than itself; it is yet so beautiful that all other beautiful things derive their beauty from it. And this is the beauty indistinguishable from the highest good, which by its light calls and draws all things to it and which not only gives intellect to intellectual beings, reason to rational beings and the senses and the desire for life to sensual beings, but also transmits to the very plants and rocks, as an imprint of itself, motion and the instinct of their own particular nature. This love, therefore, is as greater and happier than the others as the cause that produces it is greater. And thus, just as material fire refines gold, so this most sacred fire consumes and destroys everything that is mortal in our souls and quickens and beautifies the celestial part which previously, because of the senses, was dead and buried. This is the pyre on which the poets write that Hercules was burned on the summit of Mount Oeta and through whose fire he became divine and immortal after death; this is the burning bush of Moses, the parted tongues of fire, the fiery chariot of Elias, which doubles the grace and happiness of those souls worthy to see it, when it leaves the earth below and flies towards heaven. So let us direct all the thoughts and powers of our soul towards this most sacred light which shows us the path that leads to heaven; and following after it and divesting ourselves of the human passions in which we were clothed when we fell, let us ascend by the ladder whose lowest rung bears the image of sensual beauty to the sublime mansion where dwells the celestial, adorable and true beauty which lies hidden in the secret recesses of the Almighty where profane eyes may not see it. And here we shall find a most happy end to our desires, true rest from our labours, a sure remedy for our miseries, a wholesome medicine for our infirmities, a most safe harbour from the raging storms of the tempestuous sea of this life.

  ‘O most sacred Love, what tongue is there that can praise you worthily? Full of beauty, goodness and wisdom, you flow from the union of beauty, goodness and divine wisdom, there you dwell, and through it you return to it perpetually. Graciously binding the universe together, midway between celestial and earthly things, by your benign disposition you direct the heavenly powers in their government of the lower, and turning the minds of men to their source, you unite them with it. You unite the elements in harmony, inspire Nature to produce, and move all that is born to the perpetuation of life. You join together the things that are separate, give perfection to the imperfect, likeness to the unlike, friendship to the hostile, fruit to the earth, tranquillity to the sea, its life-giving light to the sky. You are the father of true pleasures, of all blessings, of peace, of gentleness and of good will; the enemy of rough savagery and vileness; the beginning and the end of every good. And since you delight to inhabit the flower of beautiful bodies and beautiful souls, and there sometimes consent to reveal a little of yourself to those worthy to see you, I believe that you now dwell here among us. Consent then, O Lord, to hear our prayers, pour yourself into our hearts, and with the radiance of your most sacred fire illumine our darkness and like a trusted guide show us the right path through this blind maze. Correct the falsity of our senses, and after our long deli
rium give us the true substance of goodness. Quicken our intellects with the incense of spirituality and make us so attuned to the celestial harmony that there is no longer room within us for any discord of passion. Inebriate our souls at the inexhaustible fountain of contentment that always delights and never satiates and that gives a taste of true blessedness to whoever drinks from its living and limpid waters. With the rays of your light cleanse our eyes of their misty ignorance, so that they may no longer prize mortal beauty but know that the things which they first thought to see are not, and that those they did not see truly are. Accept the sacrifice of our souls; and burn them in the living flame that consumes all earthly dross, so that wholly freed from the body they may unite with divine beauty in a sweet and perpetual bond and that we, liberated from our own selves, like true lovers can be transformed into the object of our love and soar above the earth to join the feast of the angels, where, with ambrosia and immortal nectar for our food, we may at last die a most happy death in life, as did those ancient Fathers whose souls, by the searing power of contemplation, you ravished from their bodies to unite with God.’

  Having spoken in that way with such vehemence that he seemed transported out of himself, Bembo then remained silent and still, looking towards heaven, as if dazed. And then signora Emilia, who together with all the others had listened to all he had to say with the utmost attention, plucked the hem of his robe and said:

  ‘Take care, Pietro, that with these thoughts of yours you too do not cause your soul to leave your body.’

  ‘Madam,’ answered Pietro, ‘that would not be the first miracle that love has worked in me.’

  Then the Duchess and all the others began once again to insist that Bembo should continue his discourse; and everyone almost seemed to feel in his mind a spark of the divine love that had inspired Bembo himself. They were all anxious to hear more, but he then added:

  ‘Gentlemen, I have said all that was dictated to me on the spur of the moment by the holy frenzy of love. And now that its inspiration seems to have failed, I would not know what to say; and I think that love does not wish its secrets to be revealed any further, or that the courtier should pass beyond the stage I have been graciously permitted to show him; and so perhaps I may speak no further about this subject.’

  ‘Truly,’ said the Duchess, ‘if the courtier who is no longer young is such that he is able to follow the path you have shown him he should rightly be content with such great happiness and feel no envy of the young.’

  Then Cesare Gonzaga remarked: ‘The road that leads to happiness seems to me so steep that I hardly think anyone can travel it.’

  And then signor Gaspare added: ‘I think to travel this road would be difficult for men, but impossible for women.’

  Signora Emilia laughed and said:

  ‘Signor Gaspare, if you return to giving us so many insults, I promise you will not be forgiven again.’

  Signor Gaspare replied: ‘It is no insult to you to say that the souls of women are not as purged of the passions as those of men or as versed in contemplation as Pietro has said those which are to taste divine love must be. Thus do we not read that any woman has ever received this grace, but we do read of many men who have, such as Plato, Socrates, Plotinus and many others; and similarly many of our holy Fathers, such as St Francis, upon whom an ardent messenger of love impressed the most holy seal of the five wounds. And only the power of love could transport the Apostle St Paul to the vision of those secrets of which no man is allowed to speak, or show St Stephen the heavens opening.’

  Then the Magnifico Giuliano replied:

  ‘But women would not be surpassed by men in the slightest as far as this is concerned: for Socrates himself confessed that all the mysteries of love that he knew had been revealed to him by a woman, the famous Diotima, and the angel who pierced St Francis with the fire of love has also made several women of our own time worthy of the same seal. You should also remember that many sins were forgiven St Mary Magdalene because she loved much and that she, perhaps in no less a state of grace than St Paul, was many times rapt to the third heaven by angelic love, and remember many others who, as I told at greater length yesterday, for the love of Christ’s name have cared nothing for their own life, nor have they feared tortures or any manner of death, however horrible and cruel. And these were not old, as Pietro wishes his courtier to be, but tender and delicate girls, of the age at which he says sensual love should be allowed to men.’

  *

  Signor Gaspare was preparing to reply; but then the Duchess said:

  ‘Let Pietro Bembo be the judge of this, and let us abide by his decision as to whether or not women are as capable of divine love as men. But, as the argument between you could last too long, it would be as well to postpone it until tomorrow.’

  ‘Rather, till this evening,’ said Cesare Gonzaga.

  ‘Why this evening?’ asked the Duchess.

  Cesare replied: ‘Because it is already day’; and he showed her the light that was beginning to come in through the clefts of the windows. Then they all rose to their feet, greatly astonished, because it did not seem that the discussion had lasted longer than usual, but as they had started far later and taken greater pleasure in it, those gentlemen had been so absorbed that they had not noticed the way time was passing; nor did anyone feel at all tired: and this often happens when the accustomed time of sleep is spent in wakefulness. So when the windows on the side of the palace that faces the lofty peak of Mount Catria had been opened, they saw that dawn had already come to the east, with the beauty and colour of a rose, and all the stars had been scattered, save only the lovely mistress of heaven, Venus, who guards the confines of night and day. From there, there seemed to come a delicate breeze, filling the air with biting cold, and among the murmuring woods on nearby hills wakening the birds into joyous song. Then all, having taken their respectful leave of the Duchess, went to their rooms, without torches, for the light of day was sufficient; and, as they were about to leave the room, the Prefect turned to the Duchess and said:

  ‘Madam, to settle the argument between signor Gaspare and the Magnifico, we shall come with our judge this evening earlier than we did yesterday.’

  Signora Emilia replied: ‘On condition that if signor Gaspare should want to criticize women and slander them in his usual manner he shall give his bond to stand trial, for I arraign him as a fugitive from justice.’

  FOR THE BEST IN PAPERBACKS, LOOK FOR THE

  In every corner of the world, on every subject under the sun, Penguin represents quality and variety—the very best in publishing today.

  For complete information about books available from Penguin—including Penguin Classics, Penguin Compass, and Puffins—and how to order them, write to us at the appropriate address below. Please note that for copyright reasons the selection of books varies from country to country.

  In the United States: Please write to Penguin Group (USA), P.O. Box 12289 Dept. B, Newark, New Jersey 07101-5289 or call 1-800-788-6262.

  In the United Kingdom: Please write to Dept. EP, Penguin Books Ltd, Bath Road, Harmondsworth, West Drayton, Middlesex UB7 0DA.

  In Canada: Please write to Penguin Books Canada Ltd, 90 Eglinton Avenue East, Suite 700, Toronto, Ontario M4P 2Y3.

  In Australia: Please write to Penguin Books Australia Ltd, P.O. Box 257, Ringwood, Victoria 3134.

  In New Zealand: Please write to Penguin Books (NZ) Ltd, Private Bag 102902, North Shore Mail Centre, Auckland 10.

  In India: Please write to Penguin Books India Pvt Ltd, 11 Panchsheel Shopping Centre, Panchsheel Park, New Delhi 110 017.

  In the Netherlands: Please write to Penguin Books Netherlands bv, Postbus 3507, NL-1001 AH Amsterdam.

  In Germany: Please write to Penguin Books Deutschland GmbH, Metzlerstrasse 26, 60594 Frankfurt am Main.

  In Spain: Please write to Penguin Books S. A., Bravo Murillo 19, 1° B, 28015 Madrid.

  In Italy: Please write to Penguin Italia s.r.l., Via Benedetto Croce 2, 20094
Corsico, Milano.

  In France: Please write to Penguin France, Le Carré Wilson, 62 rue Benjamin Baillaud, 31500 Toulouse.

  In Japan: Please write to Penguin Books Japan Ltd, Kaneko Building, 2-3-25 Koraku, Bunkyo-Ku, Tokyo 112.

  In South Africa: Please write to Penguin Books South Africa (Pty) Ltd, Private Bag X14, Parkview, 2122 Johannesburg.