Chapter 18 (Part 2)

[모나리자]

버질은 사랑과 자유의지에 대한 추가 담론을 합니다. 산 제노의 수도원장. 그의 추론은 끝났고, 고상한 스승은 주의가 내 얼굴을 들여다보고 있었습니다. 내가 만족해 보이면; 그리고 새로운 갈증이 여전히 자극하는 나는 밖에서는 말이 없었고, 안에서 말했습니다.

"아마도 내가 하는 너무 많은 질문이 그를 성가시게 할 거야." 하지만 그 참된 아버지는 자신을 열지 않는 소심한 소원을 이해하셨고, 말씀하심으로써 나에게 말할 용기를 주셨습니다. 그래서 저는 "스승님, 제 시력은 당신의 빛 속에서 생생해져서 당신의 말씀이 무엇을 의미하든 묘사하든 분명히 분별합니다.

그러므로 사랑하는 아버지여, 간청하옵나니, 모든 선한 행동과 그 반대를 언급하시는 사랑을 가르쳐 주십시오." "직접적으로," 그는 말했다, "지성의 예리한 눈을 내게로 향하게 하고, 지도자가 되고자 하는 맹인의 오류를 너에게 분명히 보여줄 것이다. 사랑하기에 적합하게 창조된 영혼은, 쾌락에 의해 행동으로 깨어나자마자, 기쁘게 하는 모든 것에 움직인다.

어떤 실제적인 것에 대한 너의 이해는 이미지를 그려내고, 너 자신 안에서 그것을 보여 주어서, 그것이 영혼을 그쪽으로 돌리게 한다. 그리고, 돌았을 때, 그녀가 그쪽으로 기울어지면, 사랑은 그 성향이다; 그것은 본성이다, 쾌락에 의해 너에게 새롭게 묶인다. 그러면 불이 그 자체의 형태에 의해 위로 움직이는 것처럼, 올라가는 것이 태어나고, 그 물질이 가장 오래 지속되는 곳에서, 사로잡힌 영혼은 욕망에 빠지고, 그것은 영적인 움직임이며, 그녀가 사랑하는 것을 즐길 때까지 결코 쉬지 않는다.

이제 너에게 진실이 모든 사랑은 그 자체로 칭찬할 만한 것이라고 주장하는 사람들에게 얼마나 숨겨져 있는지 분명해질 것이다. 왜냐하면 그 물질이 어쩌면 좋은 것처럼 보일 수 있기 때문이다. 그러나 모든 것이 인상은 좋다. 왁스가 좋을 수도 있지만."

"당신의 말과 나의 편협한 지성," 내가 그에게 대답했다. "사랑이 나에게 드러났다. 하지만 그것은 나를 더욱 의심에 잠기게 만들었다. 왜냐하면 외부에서 사랑이 우리에게 주어지고, 다른 발로 영혼이 가지 않는다면, 그녀가 옳든 그르든, 그것은 그녀의 공로가 아니기 때문이다.

그리고 그는 나에게 말했다: "여기서 이치가 무엇을 보는지, 내가 직접 말해줄 수 있어; 그 너머에 베아트리스를 위해 기다릴게, 왜냐하면 그것은 신앙의 일이기 때문이야. 물질에서 분리된 모든 실체적 형태는 그것과 결합되어 있고, 특정한 힘은 그 자체로 수집되어, 행동 없이는 인식할 수 없고, 그 효과를 통해서만 스스로를 보여줘, 마치 식물의 푸른 잎사귀에 생명이 있는 것과 같아.

하지만 여전히, 첫 번째 개념의 지성이 어디에서 오는지, 인간은 무지하고, 첫 번째 유혹에 대한 애정은, 마치 벌이 꿀을 만들려는 본능처럼, 당신 안에 있고, 이 첫 번째 욕망은 칭찬이나 비난의 공로를 포함하지 않아. 이제, 이것에 다른 모든 것을 모을 수 있도록, 당신 안에는 조언하는 힘이 타고났고, 그것은 동의의 한계를 지켜야 해.

이것이 당신에게서 공로의 기회가 취해지는 원리이고, 선하고 죄 많은 사람이 그것을 취하고 걸러내는 것처럼. 추론에서 바닥까지 간 사람들은 이 타고난 자유를 알고 있었고, 그러므로 그들은 윤리를 세상에 물려주었습니다. 그러므로 당신 안에 있는 모든 사랑이 필연적으로 생겨난다고 가정하면, 당신 자신 안에 그것을 억제할 힘이 있습니다.

베아트리스는 고귀한 미덕을 자유 의지로 이해합니다. 그리고 그러므로 그녀가 그것에 대해 말한다면 그것을 염두에 두도록 하라." 자정에 거의 늦은 달은 이제 별들을 우리에게 더욱 희귀하게 보이게 했고, 양동이처럼 형성되어 모두 불타고 있었고, 하늘과 반대로 로마인이 사르데스와 코르시카 사이로 내려가는 것을 볼 때 태양이 불타오르는 그 길을 달렸습니다.

그리고 피에톨라라는 이름을 가진 귀족의 그늘은 만투아의 어떤 마을보다 더 많이 내 짐의 짐을 내려놓았습니다. 그래서 나는 명백하고 분명한 이성을 가지고 내 질문에 대답을 받았고, 졸린 몽상에 빠진 사람처럼 서 있었습니다. 그러나 이 졸음은 갑자기 우리 등 뒤에서 이미 우리에게 다가온 사람들에 의해 나에게서 사라졌습니다.

그리고 옛날에 이스메누스와 아소푸스가 그들 옆에 밤에 몰려드는 군중을 보았듯이, 테베 사람들이 바쿠스를 필요로 했다면, 그들은 그 원을 따라 그들의 발걸음을 굽혔습니다. 내가 다가오는 사람들을 보았을 때 우리,

-----------------------

선의와 의로운 사랑으로 탄 자들입니다. 곧 그들은 우리에게 다가왔습니다. 왜냐하면 달려가서 그 모든 강력한 무리를 앞으로 움직였기 때문입니다. 그리고 선두에 선 두 사람이 외치며 탄식했습니다. "메리는 서둘러 산으로 달려갔고, 카이사르는 일레르다를 제압하기 위해 마르세유를 공격한 다음 스페인으로 달려갔습니다." "빨리! 빨리! 그러면 사랑이 부족해서 시간을 잃지 않을 것입니다!" 다른 사람들이 즉시 외쳤습니다.

"선행에 대한 열정은 은혜를 새롭게 합니다!" "오, 열렬한 열정이 지금 아마도 지연과 태만을 제공하는 사람들이여, 미지근함으로 인해 선행에 당신을 밀어넣었습니다. 이 사람은 살아 있고, 진실로 나는 거짓말을 하지 않습니다. 태양만 우리를 비추면 올라가고 싶어합니다. 그러니 가장 가까운 통로가 어디인지 알려주세요." 이것은 나의 안내자였던 사람의 말이었습니다. 그리고 그 영들 중 하나가 말했습니다.

"우리 뒤로 와서, 그러면 문을 찾을 것이다. 우리는 앞으로 나아가야 할 만큼 갈망에 가득 차 있어서, 우리는 머물 수 없다. 그러므로 우리를 용서해라, 만약 당신이 우리의 인색함을 위해 정의를 취한다면.

나는 베로나에 있는 산 제노 수도원장이었고, 선량한 바르바로사의 제국 아래에서, 여전히 슬퍼하는 밀라노가 그에 대해 이야기하고 있다. 그리고 그는 이미 한 발을 무덤에 넣었다. 그는 머지않아 그 수도원을 애도할 것이다.

그리고 그곳에서 권력을 가졌던 것을 후회할 것이다. 왜냐하면 그의 아들은 온 몸이 아프고, 정신이 더 나쁘고, 사악하게 태어났기 때문이다. 그는 진정한 목사의 자리에 두었다." 그가 더 말했거나 침묵했는지 나는 모른다. 그는 이미 우리를 훨씬 넘어섰다. 그러나 나는 이것을 들었고, 그것을 간직하는 것이 기뻤다.

그리고 모든 경우에 나의 도움이 필요한 그가 말했다: "이쪽으로 돌아가라. 그들 중 두 명이 게으름에 이를 박고 오는 것을 보라." 모든 사람의 뒤에서 그들은 소리쳤다: "바다가 열린 사람들이 죽기 전에, 그들의 상속자들인 요르단이 보았다.

그리고 피로를 견디지 ​​못한 자들은 안키세스의 아들과 함께 영광 없이 생명을 바쳤습니다." 그때 그 그늘들이 우리와 너무 분리되어 더 이상 볼 수 없게 되었을 때, 내 안에서 새로운 생각이 들어왔고, 그로부터 다른 많은 다양한 생각들이 태어났습니다.

그래서 나는 하나에서 다른 것으로 넘어갔고, 몽상 속에서 내 눈을 감았고, 명상은 꿈으로 바뀌었습니다.

Chapter 18  

Virgil further discourses of Love and Free Will. The Abbot of San Zeno. An end had put unto his reasoning The lofty Teacher, and attent was looking Into my face, if I appeared content; And I, whom a new thirst still goaded on, Without was mute, and said within:

"Perchance The too much questioning I make annoys him." But that true Father, who had comprehended The timid wish, that opened not itself, By speaking gave me hardihood to speak. Whence I: "My sight is, Master, vivified So in thy light, that clearly I discern Whate'er thy speech importeth or describes.

Therefore I thee entreat, sweet Father dear, To teach me love, to which thou dost refer Every good action and its contrary." "Direct," he said, "towards me the keen eyes Of intellect, and clear will be to thee The error of the blind, who would be leaders. The soul, which is created apt to love, Is mobile unto everything that pleases, Soon as by pleasure she is waked to action.

Your apprehension from some real thing An image draws, and in yourselves displays it So that it makes the soul turn unto it. And if, when turned, towards it she incline, Love is that inclination; it is nature, Which is by pleasure bound in you anew Then even as the fire doth upward move By its own form, which to ascend is born, Where longest in its matter it endures, So comes the captive soul into desire, Which is a motion spiritual, and ne'er rests Until she doth enjoy the thing beloved.

Now may apparent be to thee how hidden The truth is from those people, who aver All love is in itself a laudable thing; Because its matter may perchance appear Aye to be good; but yet not each impression Is good, albeit good may be the wax."

"Thy words, and my sequacious intellect," I answered him, "have love revealed to me; But that has made me more impregned with doubt; For if love from without be offered us, And with another foot the soul go not, If right or wrong she go, 'tis not her merit.

-------

And he to me: "What reason seeth here, Myself can tell thee; beyond that await For Beatrice, since 'tis a work of faith. Every substantial form, that segregate From matter is, and with it is united, Specific power has in itself collected, Which without act is not perceptible, Nor shows itself except by its effect, As life does in a plant by the green leaves.

But still, whence cometh the intelligence Of the first notions, man is ignorant, And the affection for the first allurements, Which are in you as instinct in the bee To make its honey; and this first desire Merit of praise or blame containeth not. Now, that to this all others may be gathered, Innate within you is the power that counsels, And it should keep the threshold of assent.

This is the principle, from which is taken Occasion of desert in you, according As good and guilty loves it takes and winnows. Those who, in reasoning, to the bottom went, Were of this innate liberty aware, Therefore bequeathed they Ethics to the world. Supposing, then, that from necessity Springs every love that is within you kindled, Within yourselves the power is to restrain it.

The noble virtue Beatrice understands By the free will; and therefore see that thou Bear it in mind, if she should speak of it." The moon, belated almost unto midnight, Now made the stars appear to us more rare, Formed like a bucket, that is all ablaze, And counter to the heavens ran through those paths Which the sun sets aflame, when he of Rome Sees it 'twixt Sardes and Corsicans go down;

And that patrician shade, for whom is named Pietola more than any Mantuan town, Had laid aside the burden of my lading; Whence I, who reason manifest and plain In answer to my questions had received, Stood like a man in drowsy reverie. But taken from me was this drowsiness Suddenly by a people, that behind Our backs already had come round to us.

And as, of old, Ismenus and Asopus Beside them saw at night the rush and throng, If but the Thebans were in need of Bacchus, So they along that circle curve their step, From what I saw of those approaching us,

-----------------------

Who by good-will and righteous love are ridden. Full soon they were upon us, because running Moved onward all that mighty multitude, And two in the advance cried out, lamenting, "Mary in haste unto the mountain ran, And Caesar, that he might subdue Ilerda, Thrust at Marseilles, and then ran into Spain." "Quick! quick! so that the time may not be lost By little love!" forthwith the others cried,

"For ardour in well-doing freshens grace!" "O folk, in whom an eager fervour now Supplies perhaps delay and negligence, Put by you in well-doing, through lukewarmness, This one who lives, and truly I lie not, Would fain go up, if but the sun relight us; So tell us where the passage nearest is." These were the words of him who was my Guide; And some one of those spirits said:

"Come on Behind us, and the opening shalt thou find; So full of longing are we to move onward, That stay we cannot; therefore pardon us, If thou for churlishness our justice take.

I was San Zeno's Abbot at Verona, Under the empire of good Barbarossa, Of whom still sorrowing Milan holds discourse; And he has one foot in the grave already, Who shall erelong lament that monastery,

And sorry be of having there had power, Because his son, in his whole body sick, And worse in mind, and who was evil-born, He put into the place of its true pastor." If more he said, or silent was, I know not, He had already passed so far beyond us; But this I heard, and to retain it pleased me.

And he who was in every need my succour Said: "Turn thee hitherward; see two of them Come fastening upon slothfulness their teeth." In rear of all they shouted: "Sooner were The people dead to whom the sea was opened, Than their inheritors the Jordan saw;

And those who the fatigue did not endure Unto the issue, with Anchises' son, Themselves to life withouten glory offered." Then when from us so separated were Those shades, that they no longer could be seen, Within me a new thought did entrance find, Whence others many and diverse were born;

And so I lapsed from one into another, That in a reverie mine eyes I closed, And meditation into dream transmuted.