ore
one knows that he will reach that height.

MAR. You see, Cesarino, how this enthusiast is justified in his anger
against those who reproach him with being in captivity to a low beauty,
to which he dedicates his vows, and attributes these forms, so that he
is deaf to those voices which call him to nobler enterprises: for these
low things are derived from those, and are dependent upon them, so that
through these you may gain access to those, according to their own
degrees. These, if they be not God, are things divine, are living images
of Him, in the which, if He sees Himself adored, He is not offended.
For we have a charge from the supernal spirit which says: Adorate
sgabellum pedum eius. And in another place a divine messenger says:
Adorabimus ubi steterunt pedes eius.

CES. God, the divine beauty, and splendour shines and _is_ in all
things; and therefore it does not appear to me an error to admire Him in
all things, according to the way in which we have communion with them.
Error it would surely be if we should give to another the honour due to
Him alone. But what means the enthusiast when he says, "Leave, leave me,
every other wish"?

MAR. That he banishes every thought presented to him by different
objects, which have not the power to move him and which would rob him of
the sight of the sun which comes to him through that window more than
through others.

CES. Why, importuned by thoughts, does he continually gaze at that
splendour which destroys him, and yet does not satisfy him, as it
torments him ever so fiercely?

MAR. Because all our consolations in this state of controversy are not
without their discouragements, however vast those consolations may be.
Just as the fear of a king for the loss of his kingdom, is greater than
that of a mendicant who is in peril of losing ten farthings; and more
important is the care of a prince over a republic, than that of a rustic
over a herd of swine; as perchance the pleasures and delights of the one
are greater than the pleasures and delights of the other. Therefore the
loving and aspiring higher, brings with it greater glory and majesty,
with more care, thought, and pain: I mean in this state, where the one
opposite is always joined to the other, finding the greatest contrariety
always in the same genus, and consequently about the same subject,
although the opposites cannot be together. And thus proportionally in
the love of the supernal Eros, as the Epicurean poet