Partiality and concurrence of
circumstances
?
Bruno-Cause-Principle-and-Unity
The different types of bonding agents.
Some things bond by their own power.
Other things bond because of their quantity or because of one of their parts.
Still other things bond because they are aided by something else to which they are attached or which properly disposes them, as when a beautiful building arises out of irregularly shaped parts.
? ? . The variable power of the bonding agent. There are many things which we judge to be beautiful but which nevertheless bind us as good, for exam- ple, a horse, a ship, a house, a statue, a dog or a bird. But a beautiful person does not bind us in order to be considered good, and a good person does not bind us in order to be thought to be beautiful. It could happen that crime and error are joined to the beautiful. Consider a beautiful but poor woman: the more disturbing she is, the more easily one tends to give her a gift. There are diverse reasons for diverse things, contrary reasons for contrary things, and similar reasons for similar things.
? ? . Where the bonding agent is located. Those who have not studied the mat- ter too deeply, like the Platonists, think that that which binds is the form of the thing, and crosses over from the thing to the mind, even though it does not leave the object itself. This is like fire which does not lessen when it communicates its form, and like an image which is in an object first, then in the mirror, then in the intervening space, and finally in the eye. But con- sidering the matter more profoundly, we find that, indeed, it does exist in the body, and it consists of a certain physical bond, but, like the soul whose powers reveal its condition, it does not occupy any specific part of the body. Indeed, even though the amorous effects of love may arise from the eyes or
? ? ?
A general account of bonding
? the mouth or the complexion, nevertheless it is clear that it is not found in them alone, nor does it arise from them alone. For the eyes, considered sep- arately and by themselves, do not have the same force when they are not united with the other parts of the face. The same is true of the mouth, the nose and the complexion, which are not beautiful when depicted separately by a painter. As a result, the nature of beauty is indefinite and quite inde- scribable, and the same is true of the nature of goodness and cheerfulness. The complete nature of a bond is to be found not just in the object itself, but also in another equally important place, i. e. , in the one who is bound. Whether food is greedily consumed or is returned uneaten after a meal, this makes no difference at all as far as the substance and quality of the food is concerned. And the bonds of love, which were intense before sexual intercourse, become relaxed when the seed is ejaculated and the fire becomes moderated, even though the beautiful object remains the same. Therefore, the whole nature of a bond cannot be found in the object.
? ? . The predispositions of the bonding agent. The bonding agent is said to be predisposed to bonding in three ways: by its order; by its measure; and by its type. The order is the interrelation of its parts; the measure is its quan- tity; and its type is designated by its shapes, its outlines and its colours. For example, in a bonding of sounds the order consists of a rising and falling through high, low and intermediate notes; the measure is the use of thirds, fourths, fifths, sixths, etc. , and the progression of tones and semitones; the type is the harmony, softness and clarity. In all things which are predis- posed to bonding, whether they be simple or composite, all three of these factors are present in a proportional way.
? ? . The diversity of predispositions. Regarding the bonds themselves, there is another predisposition: the signs and vestiges which reveal how well developed the soul is. These move the soul to seek out only the enjoyment of another soul, to which it becomes attached and united. And also because of this predisposition, when there is a suitable ordering of the body and of its parts and of the garments which clothe it, the soul is then bound to reach out for the enjoyment of the body. When this predisposition is present in both the soul and the body, it impels each more strongly to the enjoyment of the other, or each is attracted by the other principle. Furthermore, there are some people who are so bound by the soul that they also desire the very same body which contains the soul. There are even a few people who are so focused on the soul that they look down upon certain features of the
? ? ?
A general account of bonding
? body unless they are predisposed by the soul. Thus, the famous story is told about Socrates, who required that an attractive young boy first speak out before he would declare his love for him.
? ? . The condition of the bonding agent. Flatterers give high praise to ordinary virtues, downplay faults, excuse errors, transform evil deeds into virtues, and act very cautiously so as not to reveal their art of flattery. As a result, they bind to themselves people who are not very clever, for to be loved and honoured is the most pleasing and delightful thing for anyone, and to be able to bind someone requires a certain higher type of virtue.
? ? . How the bonding agent is bound. He who binds experiences joy and a cer- tain sense of glory, and this is greater and stronger insofar as the one who is bound is more noble, more worthy and more excellent. The strength of the bond by which he who binds is himself bound by the one who is bound is located in this sense of joy and glory. In praising the vanquished, the vic- tors extol their own victory, and sometimes they even deceive themselves more than others, both in their desires and in the other public conse- quences of bonding. On the other hand, someone must be of a worthless character if they are so unpleasant as not to reciprocate in spirit with some- one who loves them, when that person is honourable and distinguished, or with someone who is bound in spirit to them in some other way.
? ? . The types of bonding agents. There is one type of bonding in which we wish to become worthy, beautiful and good; there is another type in which we desire to take command of what is good, beautiful and worthy. The first type of bonding derives from an object which we lack, the second, from an object which we already have. These two types bind both what is good and what is thought to be good, although this bond always occurs in some pro- portional or suitable way. Also, fantasy and opinion bind more things than does reason, for the former are indeed stronger than the latter. To be sure, there are many who love without a reason, although there is some cause which motivates their love, and, as a result, they are bound but do not know what binds them.
? ? . The blindness of the bonding agent. The explanation of bonds is, for the most part, hidden, even from the wise, for what use is it to appeal to analo- gies, similarities, family traits and other such meaningless words when we see a person who hates nothing more than another person who is his genial companion, while at the same time and without reason, he also loves that
? ? ?
A general account of bonding
? person more than anything else? A general explanation is useless in a case like this, because such an account does not distinguish between things which belong to the same genus or species, for example, between female and female, or male and female, as well as between other human conditions like being old or young. And what would you say about the love of things known only by hearsay, which is usually called 'devotion'? Are not humans bonded to higher and immaterial things, as well as to imaginary things, and especially to things beyond experience? I will pass over here any discussion of the specific types of binding powers, and especially of the power to bind through incantations. It is not true, as some have said, that the power of bonding is derived from what is good rather than from an opinion about what is good; nor is it derived from a known rather than from a hidden cause. We have already spoken above about the different types and species of goods.
? ? . The diligence of the bonding agent. Just as dull people are bound more easily by a shrewd flatterer than by a true friend, likewise, bonds and bond- ing powers are established and maintained in skillful ways. For example, a timid man recommends against joining the army; a strongly godless person recommends against becoming a priest; a cruel person recommends against caring for others. Things move more easily towards that to which they are inclined, just as someone who wishes to pick up something cylindrical attends to surfaces which are round rather than flat or angular.
? ? . The weapons of the bonding agent. The bonding agent has three types of tools. The first type is located within him and is two-fold: those which are essential or natural, i. e. , those which belong to the nature of his species; and those which are accidental and acquired, which follow from the nature of his species, for example, sagacity, wisdom and art. The second type is located in his environment, for example, chance, good fortune, opportu- nity, encounters and arranged meetings. The third type is located above him, for example, fate, nature and the favour of the gods.
? ? . The vicissitudes of the bonding agent. The kind of proportionality which we regularly experience in eating and in sexual intercourse is found in every act of bonding. For we are not attracted and bonded by these desires and loves at all times, or in the same way, or in the same degree, or with the same variations of time. The reason is that our physical constitution and all of its consequences fluctuate and change with time. Therefore, the moment for bonding must be predicted ahead of time, with careful and
? ? ?
A general account of bonding
? antecedent deliberation, and the opportunity must be quickly seized when it presents itself, such that he who can bind will act and bind as soon as possible.
? ? . The eyes of the bonding agent. Bonds are so subtle, and that which is bound is so barely sensible in its depths, that it is possible to examine them only fleetingly and superficially. They change from moment to moment and are related to the bonding agent like Thetis fleeing from the embraces of Peleus. It is necessary to study the sequence of the changes and how the power of a subsequent form is influenced by its predecessor, for although matter is indeterminate in relation to innumerable forms, still its present form is not equally distant from all the others. Rather, only one of those forms is the immediate successor, others follow after many or a few inter- mediaries, and one is located the furthest away of all. Thus, just as the form of blood immediately follows the form of chyle, so do the bonds of anger follow the bonds of indignation, and the bonds of sadness follow the bonds of anger, as yellow bile easily becomes dark. Hence, after having carefully observed the disposition and the present qualities influencing Thetis, Peleus planned and prepared ahead of time the bond to win her over before she might change into some other form, knowing full well that a snake and a lion and a wild boar are captured in different ways.
? ? . The enticements of the bonding agent. A bonding agent does not easily bind someone who can be bound, just as a military commander does not easily capture a well-protected fortress unless entry is provided by an inter- nal traitor, or by some arrangement with a collaborator, or by surrender or by some sort of a compliant official. Thus, in her own realm, Venus does not bind and does not easily capture the fortress when goblets are empty, when the spirit is disturbed and when anxiety is aflame. But the fortress is handed over when the goblets overflow, and the soul is at rest, the mind is quiet and the body is at leisure. Having closely observed the changes of these guards and custodians, one must suddenly act with boldness, attack with force, use all resources and never hesitate. This same course of action must be followed in other acts of binding.
? ? . The steps in bonding. A bonding agent does not unite a soul to himself unless he has captured it; it is not captured unless it has been bound; he does not bind it unless he has joined himself to it; he is not joined to it unless he has approached it; he has not approached it unless he has moved;
? ? ?
A general account of bonding
? he does not move unless he is attracted; he is not attracted until after he has been inclined towards or turned away; he is not inclined towards unless he desires or wants; he does not desire unless he knows; he does not know unless the object contained in a species or an image is presented to the eyes or to the ears or to the gaze of an internal sense. Bonds are brought to com- pletion by knowledge in general, and they are woven together by feelings in general. I say 'knowledge in general' because it is sometimes not known which sense has captured the object, and I say 'feelings in general' because sometimes that is not easy to define.
? ? . The gates through which the bonding agent attacks. There are three gates through which the hunter of souls ventures to bind: vision, hearing, and mind or imagination. If it happens that someone passes through all three of these gates, he binds most powerfully and ties dowm most tightly. He who enters through the gate of hearing is armed with his voice and with speech, the son of the voice. He who enters through the gate of vision is armed with suitable forms, gestures, motions and figures. He who enters through the gate of the imagination, mind and reason is armed with customs and the arts. After that, the first thing that happens is the entrance, then the joining, then the bonding, and fourthly the attraction. The one who is bound encounters the bonding agent through all the senses, up to the point that a perfect bond has been made such that the former is totally immersed, and desires to be totally immersed, in the latter. And thus, a bond of mutual desire is established. Parallel to this, there are, indeed, also unpleasant bonds, which we will discuss later when we talk about natural bonds. For example, the toad attracts the weasel with a hidden power in its breathing; the cock overwhelms the lion with its voice; the mullet, by its touch, stops a ship; in his fantasy, the fanatic devours the demon; and a melancholic and unstable humour acts like a magnet on evil spirits.
In conclusion, there are thirty topics which relate to the general theme of the bonding agent, namely:
? . Types
? . Effects
? . Art
? . Rank
? . Steps
? . Multitude
? ? ?
A general account of bonding
? ? . Talent
? . Power
? . Coincidence of contraries
? ? . Diversity
? ? . Mediation
? ? .
Partiality and concurrence of circumstances ? ? . Instruments
? ? . Opportunity
? ? . Differences
? ? . Variable powers
? ? . Location
? ? . Predisposition
? ? . Diversity of predispositions
? ? . Condition
? ? . Reaction
? ? . Distinction
? ? . Blindness or ignorance
? ? . Diligence
? ? . Weapons
? ? . Vicissitudes
? ? . Eyes
? ? . Enticements
? ? . Sequences
? ? . Gates
On what can be bound in general
? . Types of things which can be bound. There are four things which rotate around God, or universal nature, or the universal good, or absolute beauty. They rotate in such a way that they cannot abandon that centre, otherwise they would be annihilated, and in such a way that they can be separated from that centre only by the distance of each of their circumferences from its proper centre. These four things, I say, move in a circle around their bonding agent in such a way that they maintain the same order forever. According to the Platonists, they are mind, soul, nature and matter. Mind, in itself, is stable; soul, in itself, is mobile; nature is partly stable and partly mobile; and matter, as a whole, is both mobile and stable.
? ? ?
A general account of bonding
? ? . The condition of that which can be bound. Nothing is bound unless it is very suitably predisposed, for that brightness5 is not communicated to all things in the same way.
? . The form of that which can be bound. Everything which is bound has an awareness in some sense, and in the nature of that awareness, one finds a certain type of knowledge and of appetite, just as a magnet attracts or repels different kinds of things. Hence, he who wishes to bind ought to focus in some way on the awareness in that which can be bound. For, indeed, a bond accompanies the awareness of a thing just like a shadow follows a body.
? . The comparison of things which can be bound. Let us note that humans are more open to bonding than are animals, and ignorant and stupid men are very much less suited for heroic bonds than are those who have developed an illustrious soul. In regard to natural bonds, the common person is much more susceptible than is the philosopher; as the proverb says, the wise rule over the stars. In regard to the intermediate type of bonds, it happens that the greedy person might boast of being temperate, and the lustful person of being moderate.
? . The distinction of things which can be bound. From what has just been said, it must be noted that the strength of one bond makes another type of bond less forceful or more mild. Thus, a German is less agitated by Venus, an Italian by drunkenness; a Spaniard is more prone to love, a Frenchman to anger.
? . The seed or incitement of the capacity to be bound. A thing is bound in the strongest way when part of it is in the bonding agent, or when the bonding agent controls it by one of its parts. To show this with just one example, necromancers are confident that they exercise control over entire bodies by means of the fingernails or the hair of the living, and especially by means of footprints or parts of clothing. They also evoke the spirits of the dead by means of their bones or any part of their bodies. Hence, it is not accidental that special care is taken in burying the dead and in preparing funeral pyres, and that leaving a body unburied is counted among the most grievous crimes. Also orators create good will with their art when their listeners and judges find something of themselves in it.
? 5 For Bruno's use of this term, see Part Three, 'On Cupid's Bond and on Bonds in General', paragraph ? , 'The definition of a bond'.
? ? ?
A general account of bonding
? ? . The timing of the capacity to be bound. In different seasons and ages, one and the same thing can be bonded in various ways, and different things are not related to one and the same bond in the same way. Nor are wholes always recomposed in the same way. From this we can point out that some- one who was easy going and showy as a young man becomes a more stable and prudent adult, while an old man is more suspicious and morose, and a very old man is full of blame and loathing.
? . The diffences of things that can be bound. Whoever wishes to bind must take note of the fact that some of the things that can be bound are affected more by nature, others more by judgement or prudence, and still others more by practice and habit. As a result, the skilful person obliges and binds the first type of things with bonds provided by natural things, the second type by reasons and proofs, by symbols and arguments, and the third type by what is at hand and is compelling.
? . Resistance to being bound. The more that a soul is bound to one object, the more it turns away from and rejects others. Therefore, he who wishes to limit what can be bonded to only one bond should make a special effort to make it insensitive to other activities and objects, and to turn it away from any concern for them. For, indeed, a more pleasant action excludes a less pleasant one; the soul that is intent on hearing neglects vision; he who observes more attentively becomes deaf; when we are either very happy or sad for some reason, we are little concerned with the other; when we are lazy we stop or slow down our work, that is, we become restrained, pulled away, held, bonded. As a result, when the orator breaks the bond of love by laughter or envy or other feelings, he binds by hate or contempt or indignation.
? ? . The number of things that can be bound. Thinking persons turn away from sensible things and are bound by divine things. Pleasure seekers descend through vision to the abundances of touching. Moralists are attracted by the amusement of conversation. The first are heroes, the second are nat- ural, and the third are rational. The first are higher, the second lower, the third in between. The first are said to be worthy of the heavens, the second of life, the third of feeling. The first ascend to God, the second cling to bodies, the third move away from one extreme and approach the other.
? ? . The motion of what can be bound. All composite and variable things, and generally all things which undergo changes in their nature and disposition,
? ? ?
A general account of bonding
? such as the soul and the spirit, are subject to various changes in their bodies and in the motions of their bodies (for although each substance is quite stable and eternal because of its simplicity, still it acquires a desire from its privation, an impulse from its desire, a motion from its impulse, and a breaking of bonds from its motion). As a consequence, no bonds are eternal. Rather, things alternate between bondage and freedom, between being bonded and escaping from a bond, or they transfer from one type of bond to another. This is a natural occurrence, and it precedes, accompa- nies and follows the eternal condition of all things. Thus, nature binds with its variety and motion, and art, which emulates nature, multiplies, varies, diversifies, orders and arranges bonds in a successive series. But complete stability is opposed to the nature of things, just as we are sometimes more inclined to condemn it, and yet at other times we rather desire it, for it is quite natural to desire to break from bonds, while just a little while ago we were open to being tied to them by our own voluntary and spontaneous inclinations.
? ? . The indefiniteness of what can be bound. Insofar as that which can be bound is composed of more parts, to the same degree it is less limited to specific bonds. Thus, human pleasure is less limited to only one time or individual or sex than are the pleasures of animals. All horses would have an equal chance to mate with one mare, but this is often not true of all men and one woman. This separation and indeterminateness between humans and animals is also found between a true human and a brutal human, between a more sensitive, and also more feeling, person and a more dull person. And what we have said about one type of bond must also be applied to all other genera and species of bonds.
? ? . The foundation of the capacity to be bound. The primary reason why each thing is capable of being bound is partly because there is something in it which strives to preserve itself as it presently is, and partly because it strives to be completely developed in itself according to its circumstances. In gen- eral, this is self-love. Hence, if one could extinguish self-love in an object, it would be subject to any and every type of bonding and separation. On the other hand, when self-love flourishes, all things are easily attracted to the types of bonds natural to them.
? ? . The relation of things that can be bound. Consider the friendship and the enmity among animals, their sympathy and hostility, their similarity and
? ? ?
A general account of bonding
? diversity, and the circumstances of such things. Then arrange in an order and in an analogy all the particularities and the separate individuals in the human species, then all of the individuals and all the species of the other animals, and finally the species of all other things. You now have collected before you in a convenient order the diversity of bonds.
? ? . The material diversity of things that can be bound. Although everything that can be bound is composite in some way, still one thing can be said to be simple and another many-sided or complex, and one thing can be more simple while another has more parts. Consequently, some things are bound purely and others impurely, and some bonds are pure while others are impure. Thus some pleasures and pains are pure, some are impure, and some are mixed. For example, Epicurus taught that the pleasures of Venus are impure, because they are accompanied by pain and by an insatiable desire (by which the whole body tries to transform itself into another whole body), and this results in a sorrowful exhaustion. If there are things whose principles never fail (perhaps the stars and the great living souls or gods of the world, in whom there is no fatigue and in whom the influx and outflux of substance is always exactly the same), then they would be bound by themselves to each other in the most happy way.
Therefore, he who desires to bind in a socially effective way must take into account the diverse composition or structure of things, and must con- sider, evaluate and decide differently when dealing with heroes, or with ordinary people, or with those who are more like brutes.
? ? . The degrees of things that can be bound. Children are less bound by their natural feelings, because their nature is absorbed in growth and is dis- turbed by great changes, and all their nutrition is given over to growth and the structuring of the individual. But they clearly begin to be open to being bound in the fourteenth year, for even though at that age they are still involved in growth, their rate of growth is not as fast and as great as when they were children. And in the stable period of adulthood, men have a greater strength in their semen and, as a result, seem to be more subject to being bound. Furthermore, adolescents and young men seem to be more sexually excited for the reason that they are on fire for a long time because of the novelty of this pleasure; because the passages through which the semen passes are narrower, the wetness gushes forth with a more delight- ful pleasure. And as a result of the sexual itch which arises from this pres- sure, they are more delighted and liberated. But bonds are more difficult
? ? ?
A general account of bonding
? in older men, whose powers are half dead, whose organs and passages are spent, and whose semen is not abundant. Precisely the same thing is found proportionally in the other emotions which have an analogy or contrast or dependence on the passion of love.
? ? .
? ? . The variable power of the bonding agent. There are many things which we judge to be beautiful but which nevertheless bind us as good, for exam- ple, a horse, a ship, a house, a statue, a dog or a bird. But a beautiful person does not bind us in order to be considered good, and a good person does not bind us in order to be thought to be beautiful. It could happen that crime and error are joined to the beautiful. Consider a beautiful but poor woman: the more disturbing she is, the more easily one tends to give her a gift. There are diverse reasons for diverse things, contrary reasons for contrary things, and similar reasons for similar things.
? ? . Where the bonding agent is located. Those who have not studied the mat- ter too deeply, like the Platonists, think that that which binds is the form of the thing, and crosses over from the thing to the mind, even though it does not leave the object itself. This is like fire which does not lessen when it communicates its form, and like an image which is in an object first, then in the mirror, then in the intervening space, and finally in the eye. But con- sidering the matter more profoundly, we find that, indeed, it does exist in the body, and it consists of a certain physical bond, but, like the soul whose powers reveal its condition, it does not occupy any specific part of the body. Indeed, even though the amorous effects of love may arise from the eyes or
? ? ?
A general account of bonding
? the mouth or the complexion, nevertheless it is clear that it is not found in them alone, nor does it arise from them alone. For the eyes, considered sep- arately and by themselves, do not have the same force when they are not united with the other parts of the face. The same is true of the mouth, the nose and the complexion, which are not beautiful when depicted separately by a painter. As a result, the nature of beauty is indefinite and quite inde- scribable, and the same is true of the nature of goodness and cheerfulness. The complete nature of a bond is to be found not just in the object itself, but also in another equally important place, i. e. , in the one who is bound. Whether food is greedily consumed or is returned uneaten after a meal, this makes no difference at all as far as the substance and quality of the food is concerned. And the bonds of love, which were intense before sexual intercourse, become relaxed when the seed is ejaculated and the fire becomes moderated, even though the beautiful object remains the same. Therefore, the whole nature of a bond cannot be found in the object.
? ? . The predispositions of the bonding agent. The bonding agent is said to be predisposed to bonding in three ways: by its order; by its measure; and by its type. The order is the interrelation of its parts; the measure is its quan- tity; and its type is designated by its shapes, its outlines and its colours. For example, in a bonding of sounds the order consists of a rising and falling through high, low and intermediate notes; the measure is the use of thirds, fourths, fifths, sixths, etc. , and the progression of tones and semitones; the type is the harmony, softness and clarity. In all things which are predis- posed to bonding, whether they be simple or composite, all three of these factors are present in a proportional way.
? ? . The diversity of predispositions. Regarding the bonds themselves, there is another predisposition: the signs and vestiges which reveal how well developed the soul is. These move the soul to seek out only the enjoyment of another soul, to which it becomes attached and united. And also because of this predisposition, when there is a suitable ordering of the body and of its parts and of the garments which clothe it, the soul is then bound to reach out for the enjoyment of the body. When this predisposition is present in both the soul and the body, it impels each more strongly to the enjoyment of the other, or each is attracted by the other principle. Furthermore, there are some people who are so bound by the soul that they also desire the very same body which contains the soul. There are even a few people who are so focused on the soul that they look down upon certain features of the
? ? ?
A general account of bonding
? body unless they are predisposed by the soul. Thus, the famous story is told about Socrates, who required that an attractive young boy first speak out before he would declare his love for him.
? ? . The condition of the bonding agent. Flatterers give high praise to ordinary virtues, downplay faults, excuse errors, transform evil deeds into virtues, and act very cautiously so as not to reveal their art of flattery. As a result, they bind to themselves people who are not very clever, for to be loved and honoured is the most pleasing and delightful thing for anyone, and to be able to bind someone requires a certain higher type of virtue.
? ? . How the bonding agent is bound. He who binds experiences joy and a cer- tain sense of glory, and this is greater and stronger insofar as the one who is bound is more noble, more worthy and more excellent. The strength of the bond by which he who binds is himself bound by the one who is bound is located in this sense of joy and glory. In praising the vanquished, the vic- tors extol their own victory, and sometimes they even deceive themselves more than others, both in their desires and in the other public conse- quences of bonding. On the other hand, someone must be of a worthless character if they are so unpleasant as not to reciprocate in spirit with some- one who loves them, when that person is honourable and distinguished, or with someone who is bound in spirit to them in some other way.
? ? . The types of bonding agents. There is one type of bonding in which we wish to become worthy, beautiful and good; there is another type in which we desire to take command of what is good, beautiful and worthy. The first type of bonding derives from an object which we lack, the second, from an object which we already have. These two types bind both what is good and what is thought to be good, although this bond always occurs in some pro- portional or suitable way. Also, fantasy and opinion bind more things than does reason, for the former are indeed stronger than the latter. To be sure, there are many who love without a reason, although there is some cause which motivates their love, and, as a result, they are bound but do not know what binds them.
? ? . The blindness of the bonding agent. The explanation of bonds is, for the most part, hidden, even from the wise, for what use is it to appeal to analo- gies, similarities, family traits and other such meaningless words when we see a person who hates nothing more than another person who is his genial companion, while at the same time and without reason, he also loves that
? ? ?
A general account of bonding
? person more than anything else? A general explanation is useless in a case like this, because such an account does not distinguish between things which belong to the same genus or species, for example, between female and female, or male and female, as well as between other human conditions like being old or young. And what would you say about the love of things known only by hearsay, which is usually called 'devotion'? Are not humans bonded to higher and immaterial things, as well as to imaginary things, and especially to things beyond experience? I will pass over here any discussion of the specific types of binding powers, and especially of the power to bind through incantations. It is not true, as some have said, that the power of bonding is derived from what is good rather than from an opinion about what is good; nor is it derived from a known rather than from a hidden cause. We have already spoken above about the different types and species of goods.
? ? . The diligence of the bonding agent. Just as dull people are bound more easily by a shrewd flatterer than by a true friend, likewise, bonds and bond- ing powers are established and maintained in skillful ways. For example, a timid man recommends against joining the army; a strongly godless person recommends against becoming a priest; a cruel person recommends against caring for others. Things move more easily towards that to which they are inclined, just as someone who wishes to pick up something cylindrical attends to surfaces which are round rather than flat or angular.
? ? . The weapons of the bonding agent. The bonding agent has three types of tools. The first type is located within him and is two-fold: those which are essential or natural, i. e. , those which belong to the nature of his species; and those which are accidental and acquired, which follow from the nature of his species, for example, sagacity, wisdom and art. The second type is located in his environment, for example, chance, good fortune, opportu- nity, encounters and arranged meetings. The third type is located above him, for example, fate, nature and the favour of the gods.
? ? . The vicissitudes of the bonding agent. The kind of proportionality which we regularly experience in eating and in sexual intercourse is found in every act of bonding. For we are not attracted and bonded by these desires and loves at all times, or in the same way, or in the same degree, or with the same variations of time. The reason is that our physical constitution and all of its consequences fluctuate and change with time. Therefore, the moment for bonding must be predicted ahead of time, with careful and
? ? ?
A general account of bonding
? antecedent deliberation, and the opportunity must be quickly seized when it presents itself, such that he who can bind will act and bind as soon as possible.
? ? . The eyes of the bonding agent. Bonds are so subtle, and that which is bound is so barely sensible in its depths, that it is possible to examine them only fleetingly and superficially. They change from moment to moment and are related to the bonding agent like Thetis fleeing from the embraces of Peleus. It is necessary to study the sequence of the changes and how the power of a subsequent form is influenced by its predecessor, for although matter is indeterminate in relation to innumerable forms, still its present form is not equally distant from all the others. Rather, only one of those forms is the immediate successor, others follow after many or a few inter- mediaries, and one is located the furthest away of all. Thus, just as the form of blood immediately follows the form of chyle, so do the bonds of anger follow the bonds of indignation, and the bonds of sadness follow the bonds of anger, as yellow bile easily becomes dark. Hence, after having carefully observed the disposition and the present qualities influencing Thetis, Peleus planned and prepared ahead of time the bond to win her over before she might change into some other form, knowing full well that a snake and a lion and a wild boar are captured in different ways.
? ? . The enticements of the bonding agent. A bonding agent does not easily bind someone who can be bound, just as a military commander does not easily capture a well-protected fortress unless entry is provided by an inter- nal traitor, or by some arrangement with a collaborator, or by surrender or by some sort of a compliant official. Thus, in her own realm, Venus does not bind and does not easily capture the fortress when goblets are empty, when the spirit is disturbed and when anxiety is aflame. But the fortress is handed over when the goblets overflow, and the soul is at rest, the mind is quiet and the body is at leisure. Having closely observed the changes of these guards and custodians, one must suddenly act with boldness, attack with force, use all resources and never hesitate. This same course of action must be followed in other acts of binding.
? ? . The steps in bonding. A bonding agent does not unite a soul to himself unless he has captured it; it is not captured unless it has been bound; he does not bind it unless he has joined himself to it; he is not joined to it unless he has approached it; he has not approached it unless he has moved;
? ? ?
A general account of bonding
? he does not move unless he is attracted; he is not attracted until after he has been inclined towards or turned away; he is not inclined towards unless he desires or wants; he does not desire unless he knows; he does not know unless the object contained in a species or an image is presented to the eyes or to the ears or to the gaze of an internal sense. Bonds are brought to com- pletion by knowledge in general, and they are woven together by feelings in general. I say 'knowledge in general' because it is sometimes not known which sense has captured the object, and I say 'feelings in general' because sometimes that is not easy to define.
? ? . The gates through which the bonding agent attacks. There are three gates through which the hunter of souls ventures to bind: vision, hearing, and mind or imagination. If it happens that someone passes through all three of these gates, he binds most powerfully and ties dowm most tightly. He who enters through the gate of hearing is armed with his voice and with speech, the son of the voice. He who enters through the gate of vision is armed with suitable forms, gestures, motions and figures. He who enters through the gate of the imagination, mind and reason is armed with customs and the arts. After that, the first thing that happens is the entrance, then the joining, then the bonding, and fourthly the attraction. The one who is bound encounters the bonding agent through all the senses, up to the point that a perfect bond has been made such that the former is totally immersed, and desires to be totally immersed, in the latter. And thus, a bond of mutual desire is established. Parallel to this, there are, indeed, also unpleasant bonds, which we will discuss later when we talk about natural bonds. For example, the toad attracts the weasel with a hidden power in its breathing; the cock overwhelms the lion with its voice; the mullet, by its touch, stops a ship; in his fantasy, the fanatic devours the demon; and a melancholic and unstable humour acts like a magnet on evil spirits.
In conclusion, there are thirty topics which relate to the general theme of the bonding agent, namely:
? . Types
? . Effects
? . Art
? . Rank
? . Steps
? . Multitude
? ? ?
A general account of bonding
? ? . Talent
? . Power
? . Coincidence of contraries
? ? . Diversity
? ? . Mediation
? ? .
Partiality and concurrence of circumstances ? ? . Instruments
? ? . Opportunity
? ? . Differences
? ? . Variable powers
? ? . Location
? ? . Predisposition
? ? . Diversity of predispositions
? ? . Condition
? ? . Reaction
? ? . Distinction
? ? . Blindness or ignorance
? ? . Diligence
? ? . Weapons
? ? . Vicissitudes
? ? . Eyes
? ? . Enticements
? ? . Sequences
? ? . Gates
On what can be bound in general
? . Types of things which can be bound. There are four things which rotate around God, or universal nature, or the universal good, or absolute beauty. They rotate in such a way that they cannot abandon that centre, otherwise they would be annihilated, and in such a way that they can be separated from that centre only by the distance of each of their circumferences from its proper centre. These four things, I say, move in a circle around their bonding agent in such a way that they maintain the same order forever. According to the Platonists, they are mind, soul, nature and matter. Mind, in itself, is stable; soul, in itself, is mobile; nature is partly stable and partly mobile; and matter, as a whole, is both mobile and stable.
? ? ?
A general account of bonding
? ? . The condition of that which can be bound. Nothing is bound unless it is very suitably predisposed, for that brightness5 is not communicated to all things in the same way.
? . The form of that which can be bound. Everything which is bound has an awareness in some sense, and in the nature of that awareness, one finds a certain type of knowledge and of appetite, just as a magnet attracts or repels different kinds of things. Hence, he who wishes to bind ought to focus in some way on the awareness in that which can be bound. For, indeed, a bond accompanies the awareness of a thing just like a shadow follows a body.
? . The comparison of things which can be bound. Let us note that humans are more open to bonding than are animals, and ignorant and stupid men are very much less suited for heroic bonds than are those who have developed an illustrious soul. In regard to natural bonds, the common person is much more susceptible than is the philosopher; as the proverb says, the wise rule over the stars. In regard to the intermediate type of bonds, it happens that the greedy person might boast of being temperate, and the lustful person of being moderate.
? . The distinction of things which can be bound. From what has just been said, it must be noted that the strength of one bond makes another type of bond less forceful or more mild. Thus, a German is less agitated by Venus, an Italian by drunkenness; a Spaniard is more prone to love, a Frenchman to anger.
? . The seed or incitement of the capacity to be bound. A thing is bound in the strongest way when part of it is in the bonding agent, or when the bonding agent controls it by one of its parts. To show this with just one example, necromancers are confident that they exercise control over entire bodies by means of the fingernails or the hair of the living, and especially by means of footprints or parts of clothing. They also evoke the spirits of the dead by means of their bones or any part of their bodies. Hence, it is not accidental that special care is taken in burying the dead and in preparing funeral pyres, and that leaving a body unburied is counted among the most grievous crimes. Also orators create good will with their art when their listeners and judges find something of themselves in it.
? 5 For Bruno's use of this term, see Part Three, 'On Cupid's Bond and on Bonds in General', paragraph ? , 'The definition of a bond'.
? ? ?
A general account of bonding
? ? . The timing of the capacity to be bound. In different seasons and ages, one and the same thing can be bonded in various ways, and different things are not related to one and the same bond in the same way. Nor are wholes always recomposed in the same way. From this we can point out that some- one who was easy going and showy as a young man becomes a more stable and prudent adult, while an old man is more suspicious and morose, and a very old man is full of blame and loathing.
? . The diffences of things that can be bound. Whoever wishes to bind must take note of the fact that some of the things that can be bound are affected more by nature, others more by judgement or prudence, and still others more by practice and habit. As a result, the skilful person obliges and binds the first type of things with bonds provided by natural things, the second type by reasons and proofs, by symbols and arguments, and the third type by what is at hand and is compelling.
? . Resistance to being bound. The more that a soul is bound to one object, the more it turns away from and rejects others. Therefore, he who wishes to limit what can be bonded to only one bond should make a special effort to make it insensitive to other activities and objects, and to turn it away from any concern for them. For, indeed, a more pleasant action excludes a less pleasant one; the soul that is intent on hearing neglects vision; he who observes more attentively becomes deaf; when we are either very happy or sad for some reason, we are little concerned with the other; when we are lazy we stop or slow down our work, that is, we become restrained, pulled away, held, bonded. As a result, when the orator breaks the bond of love by laughter or envy or other feelings, he binds by hate or contempt or indignation.
? ? . The number of things that can be bound. Thinking persons turn away from sensible things and are bound by divine things. Pleasure seekers descend through vision to the abundances of touching. Moralists are attracted by the amusement of conversation. The first are heroes, the second are nat- ural, and the third are rational. The first are higher, the second lower, the third in between. The first are said to be worthy of the heavens, the second of life, the third of feeling. The first ascend to God, the second cling to bodies, the third move away from one extreme and approach the other.
? ? . The motion of what can be bound. All composite and variable things, and generally all things which undergo changes in their nature and disposition,
? ? ?
A general account of bonding
? such as the soul and the spirit, are subject to various changes in their bodies and in the motions of their bodies (for although each substance is quite stable and eternal because of its simplicity, still it acquires a desire from its privation, an impulse from its desire, a motion from its impulse, and a breaking of bonds from its motion). As a consequence, no bonds are eternal. Rather, things alternate between bondage and freedom, between being bonded and escaping from a bond, or they transfer from one type of bond to another. This is a natural occurrence, and it precedes, accompa- nies and follows the eternal condition of all things. Thus, nature binds with its variety and motion, and art, which emulates nature, multiplies, varies, diversifies, orders and arranges bonds in a successive series. But complete stability is opposed to the nature of things, just as we are sometimes more inclined to condemn it, and yet at other times we rather desire it, for it is quite natural to desire to break from bonds, while just a little while ago we were open to being tied to them by our own voluntary and spontaneous inclinations.
? ? . The indefiniteness of what can be bound. Insofar as that which can be bound is composed of more parts, to the same degree it is less limited to specific bonds. Thus, human pleasure is less limited to only one time or individual or sex than are the pleasures of animals. All horses would have an equal chance to mate with one mare, but this is often not true of all men and one woman. This separation and indeterminateness between humans and animals is also found between a true human and a brutal human, between a more sensitive, and also more feeling, person and a more dull person. And what we have said about one type of bond must also be applied to all other genera and species of bonds.
? ? . The foundation of the capacity to be bound. The primary reason why each thing is capable of being bound is partly because there is something in it which strives to preserve itself as it presently is, and partly because it strives to be completely developed in itself according to its circumstances. In gen- eral, this is self-love. Hence, if one could extinguish self-love in an object, it would be subject to any and every type of bonding and separation. On the other hand, when self-love flourishes, all things are easily attracted to the types of bonds natural to them.
? ? . The relation of things that can be bound. Consider the friendship and the enmity among animals, their sympathy and hostility, their similarity and
? ? ?
A general account of bonding
? diversity, and the circumstances of such things. Then arrange in an order and in an analogy all the particularities and the separate individuals in the human species, then all of the individuals and all the species of the other animals, and finally the species of all other things. You now have collected before you in a convenient order the diversity of bonds.
? ? . The material diversity of things that can be bound. Although everything that can be bound is composite in some way, still one thing can be said to be simple and another many-sided or complex, and one thing can be more simple while another has more parts. Consequently, some things are bound purely and others impurely, and some bonds are pure while others are impure. Thus some pleasures and pains are pure, some are impure, and some are mixed. For example, Epicurus taught that the pleasures of Venus are impure, because they are accompanied by pain and by an insatiable desire (by which the whole body tries to transform itself into another whole body), and this results in a sorrowful exhaustion. If there are things whose principles never fail (perhaps the stars and the great living souls or gods of the world, in whom there is no fatigue and in whom the influx and outflux of substance is always exactly the same), then they would be bound by themselves to each other in the most happy way.
Therefore, he who desires to bind in a socially effective way must take into account the diverse composition or structure of things, and must con- sider, evaluate and decide differently when dealing with heroes, or with ordinary people, or with those who are more like brutes.
? ? . The degrees of things that can be bound. Children are less bound by their natural feelings, because their nature is absorbed in growth and is dis- turbed by great changes, and all their nutrition is given over to growth and the structuring of the individual. But they clearly begin to be open to being bound in the fourteenth year, for even though at that age they are still involved in growth, their rate of growth is not as fast and as great as when they were children. And in the stable period of adulthood, men have a greater strength in their semen and, as a result, seem to be more subject to being bound. Furthermore, adolescents and young men seem to be more sexually excited for the reason that they are on fire for a long time because of the novelty of this pleasure; because the passages through which the semen passes are narrower, the wetness gushes forth with a more delight- ful pleasure. And as a result of the sexual itch which arises from this pres- sure, they are more delighted and liberated. But bonds are more difficult
? ? ?
A general account of bonding
? in older men, whose powers are half dead, whose organs and passages are spent, and whose semen is not abundant. Precisely the same thing is found proportionally in the other emotions which have an analogy or contrast or dependence on the passion of love.
? ? .
