Are not humans bonded to higher and immaterial things, as well as to
imaginary
things, and especially to things beyond experience?
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But up to now, this has not happened in nature, which has spread about many bonds of beauty, happiness, goodness, and the var- ious contraries of these dispositions, and which widely distributes them separately according to the numerous types of matter.
But it does some- times happen that a person is so tied to one object that his awareness of other things is weakened, overwhelmed and suppressed, either because of the dullness of the senses which are blind to and neglectful of all other things, or because one bond is so strong that it weakens and distorts him.
But this is extraordinary and happens rarely and in only a few cases.
For example, there are some whose souls seem to be so carried away by the hope of eternal life and by a vivid faith and credulousness, and seem to be so sep- arated from the body in some way, and so strongly bound and controlled by some object in their fantasies and in their opinions, that they do not seem to be aware of the most horrible torments.
This clearly happened to the philosopher Anaxarchus, to Andrew2 the Galilean, to the priest Lawrence,3 and to others up to our own day, who were murdered by rulers and kings for the sake of their religion.
This also happened for the sake of reason to Diogenes the Cynic and to Epicurus, who argued that they could banish all awareness of pain and pleasure by binding their souls, according to natural laws and principles, with a contempt of all things and of every type of opinion .
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They thought they would attain the highest good avail- able in this life to the human species by preserving their souls in a state of heroic pleasure above sorrow, fear, anger and other feelings.
They claimed that, by holding in contempt the ignoble things in this very transitory life, they could attain a life similar to the gods even while in this mortal body.
They thought that they had actually attained this highest good and sublime virtue, and that they had shown this to others.
? . What power contributes to a bonding agent. There are those who say that a bonding agent of greater power binds something else which in turn does not bind it; if the powers are equal, then there is a reciprocal bond which consists in a balance of that quality. But it would follow from this opinion that bond- ing powers are continually changed and altered as forms, circumstances and natures are altered, for a young man does not bind the same things which he bound as a boy, and a woman does not bind the same things which she bound as a girl. Hence, a bonding power is not simple or reducible to only one thing, but is composite, variable in nature and composed of contraries.
2 St Andrew the Apostle, brother of Simon Peter. 3 St Laurentius, third-century Christian martyr.
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? ? . What is bound more easily. A person who is more truly human is bound most strongly by the most worthy things, and he prefers much more to seek out more worthy things than to possess base things, for certainly, we are easily irritated by base things and more ardently seek for things which we do not easily attain.
? . That the same thing bonds contraries in the same way. Bonding agents which pertain to the same type of bonding seem to be confusing, and in a sense even contradictory, when one considers the contrasting effects and circumstances of the bonds. Consider, for example, the bonds of physical love, which seem to be both a fire and snare at the same time, which drive one to shout and to be silent, to joy and to sorrow, to hope and to despera- tion, to fear and to boldness, to anger and to gentleness, to weeping and to laughter. Hence the verses:
I, who carry high the standard of love,
have frozen hopes and burning desires:
at the same time I tremble and freeze, burn and spark, I am mute and fill heaven with ardent cries.
From the heart I sparkle and from my eyes I shed water; I live and I die, laugh and lament.
The waters live and the fire does not die,
for in my eyes I have Thetis and in my heart, Vulcan. 4
? ? . A bonding agent does not bind different things with the same bond. A thing is not absolutely beautiful if it binds only playfully; it is not absolutely good if it binds only usefully; it is not absolutely large if it is limited. Regarding beauty, notice how monkeys and horses please each other; indeed, not even Venus pleases some types of humans and heroes. Regarding goodness, notice how all things contain contraries, and how different animals find what is good for them under the seas or on dry land, in mountains or in fields, in abysses or on summits.
? ? . He who binds. Therefore, he who knows how to bind needs to have an understanding of all things, or at least of the nature, inclination, habits, uses and purposes of the particular things that he is to bind.
? 4 The translation of these two quatrains is taken from John Charles Nelson, Renaissance Theory of Love (New York: Columbia University Press, ? ? ? ? ) ? ? ? . Bruno quotes these verses, with slight variations, from his Eroici furori, Part ? , Dialogue ? , first paragraph.
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? ? ? . No one particular thing can bind everything. What is absolutely beautiful and good and large and true binds every feeling and every mind absolutely. It destroys nothing; it contains and seeks out all things; it is desired and pursued by many because it invigorates with different types of bonds. Hence, we abundantly acquire many skills, not to be able to act universally and simply, but rather to do this at one time, and that at another time. Thus, since no particular thing is absolutely beautiful, good, true, etc. , whether it be above all genera or in any particular genus or species, it follows that nothing can bind simply at any of these levels. Nevertheless, there is a desire for the beautiful, good, etc. , in all things, for everything seeks to exist and to be beautiful in every way, at least according as its species and genus allow. Beauty and goodness are one thing for one species, and another thing for another; in one thing one contrary dominates, and in another the other dominates. The total beauty and goodness of one species cannot be attained except through the whole species for all eternity and in each of its individ- ual members taken separately. Testimony to this in regard to human beauty is given by Zeuxis in his painting of Helena, whom he selected from among the young women of Crotona. Although he has given us a girl who is beau- tiful as a whole and in every detail, how could he have ever presented com- plete beauty in every way, since the different types of physical beauty in the female species are innumerable, and only some of them can be found in any one subject? For beauty, which consists of a special symmetry or of some other incorporeal aspect of physical nature, occurs in a myriad of forms and arises from innumerable ordered patterns. Thus, just as the rough surface of a stone does not meet, fit and adhere to the rough surface of any other stone, except when their folds and cavities correspond a great deal, likewise not every quality will reside in any soul. Therefore, different individuals are bonded by different objects. And even though the same object bonds both Socrates and Plato, it binds each of them in a different way. Some things excite the masses, other things affect only a few; some things affect the male and the manly, other things the female and the feminine.
? ? . The various instruments of the bonding agent. Nature has distinguished, dispersed and disseminated the objects of beauty, goodness, truth and value in its own way. And, as a result, different things can bind for various rea- sons and for different purposes. For example, a good farmer binds and becomes admirable for one reason, a cook for another reason, a soldier for another, and a musician, a painter, a philosopher, a boy, a girl, for different
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? reasons; one of them walks better, while another speaks better. No one of these alone possesses all things in all ways. Rather, the one who is found to be happy and skilful in more ways and at more levels will bind more things, will rule in more ways and will win out over more people of their own species.
? ? . The opportunities for the bonding agent. We experience various feelings at different times and on different occasions, and there is no one measure common to them all. Likewise, there is no one and simple factor which can please everyone or satisfy all things, much less does any one thing satisfy different persons or one person at different times. For example, neither the same food nor the same quantity or quality of food always satisfies. This principle applies to all things which bond our appetites.
? ? . 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
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? 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
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? 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
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? 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
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? 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;
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? 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
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? ? . 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.
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? ? . 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.
? . What power contributes to a bonding agent. There are those who say that a bonding agent of greater power binds something else which in turn does not bind it; if the powers are equal, then there is a reciprocal bond which consists in a balance of that quality. But it would follow from this opinion that bond- ing powers are continually changed and altered as forms, circumstances and natures are altered, for a young man does not bind the same things which he bound as a boy, and a woman does not bind the same things which she bound as a girl. Hence, a bonding power is not simple or reducible to only one thing, but is composite, variable in nature and composed of contraries.
2 St Andrew the Apostle, brother of Simon Peter. 3 St Laurentius, third-century Christian martyr.
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? ? . What is bound more easily. A person who is more truly human is bound most strongly by the most worthy things, and he prefers much more to seek out more worthy things than to possess base things, for certainly, we are easily irritated by base things and more ardently seek for things which we do not easily attain.
? . That the same thing bonds contraries in the same way. Bonding agents which pertain to the same type of bonding seem to be confusing, and in a sense even contradictory, when one considers the contrasting effects and circumstances of the bonds. Consider, for example, the bonds of physical love, which seem to be both a fire and snare at the same time, which drive one to shout and to be silent, to joy and to sorrow, to hope and to despera- tion, to fear and to boldness, to anger and to gentleness, to weeping and to laughter. Hence the verses:
I, who carry high the standard of love,
have frozen hopes and burning desires:
at the same time I tremble and freeze, burn and spark, I am mute and fill heaven with ardent cries.
From the heart I sparkle and from my eyes I shed water; I live and I die, laugh and lament.
The waters live and the fire does not die,
for in my eyes I have Thetis and in my heart, Vulcan. 4
? ? . A bonding agent does not bind different things with the same bond. A thing is not absolutely beautiful if it binds only playfully; it is not absolutely good if it binds only usefully; it is not absolutely large if it is limited. Regarding beauty, notice how monkeys and horses please each other; indeed, not even Venus pleases some types of humans and heroes. Regarding goodness, notice how all things contain contraries, and how different animals find what is good for them under the seas or on dry land, in mountains or in fields, in abysses or on summits.
? ? . He who binds. Therefore, he who knows how to bind needs to have an understanding of all things, or at least of the nature, inclination, habits, uses and purposes of the particular things that he is to bind.
? 4 The translation of these two quatrains is taken from John Charles Nelson, Renaissance Theory of Love (New York: Columbia University Press, ? ? ? ? ) ? ? ? . Bruno quotes these verses, with slight variations, from his Eroici furori, Part ? , Dialogue ? , first paragraph.
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? ? ? . No one particular thing can bind everything. What is absolutely beautiful and good and large and true binds every feeling and every mind absolutely. It destroys nothing; it contains and seeks out all things; it is desired and pursued by many because it invigorates with different types of bonds. Hence, we abundantly acquire many skills, not to be able to act universally and simply, but rather to do this at one time, and that at another time. Thus, since no particular thing is absolutely beautiful, good, true, etc. , whether it be above all genera or in any particular genus or species, it follows that nothing can bind simply at any of these levels. Nevertheless, there is a desire for the beautiful, good, etc. , in all things, for everything seeks to exist and to be beautiful in every way, at least according as its species and genus allow. Beauty and goodness are one thing for one species, and another thing for another; in one thing one contrary dominates, and in another the other dominates. The total beauty and goodness of one species cannot be attained except through the whole species for all eternity and in each of its individ- ual members taken separately. Testimony to this in regard to human beauty is given by Zeuxis in his painting of Helena, whom he selected from among the young women of Crotona. Although he has given us a girl who is beau- tiful as a whole and in every detail, how could he have ever presented com- plete beauty in every way, since the different types of physical beauty in the female species are innumerable, and only some of them can be found in any one subject? For beauty, which consists of a special symmetry or of some other incorporeal aspect of physical nature, occurs in a myriad of forms and arises from innumerable ordered patterns. Thus, just as the rough surface of a stone does not meet, fit and adhere to the rough surface of any other stone, except when their folds and cavities correspond a great deal, likewise not every quality will reside in any soul. Therefore, different individuals are bonded by different objects. And even though the same object bonds both Socrates and Plato, it binds each of them in a different way. Some things excite the masses, other things affect only a few; some things affect the male and the manly, other things the female and the feminine.
? ? . The various instruments of the bonding agent. Nature has distinguished, dispersed and disseminated the objects of beauty, goodness, truth and value in its own way. And, as a result, different things can bind for various rea- sons and for different purposes. For example, a good farmer binds and becomes admirable for one reason, a cook for another reason, a soldier for another, and a musician, a painter, a philosopher, a boy, a girl, for different
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A general account of bonding
? reasons; one of them walks better, while another speaks better. No one of these alone possesses all things in all ways. Rather, the one who is found to be happy and skilful in more ways and at more levels will bind more things, will rule in more ways and will win out over more people of their own species.
? ? . The opportunities for the bonding agent. We experience various feelings at different times and on different occasions, and there is no one measure common to them all. Likewise, there is no one and simple factor which can please everyone or satisfy all things, much less does any one thing satisfy different persons or one person at different times. For example, neither the same food nor the same quantity or quality of food always satisfies. This principle applies to all things which bond our appetites.
? ? . 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
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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
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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
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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
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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;
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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
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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.
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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.
