As to the double scope of Dante
's philosophy we will cite a passage from the Convito
, all the more to our parpose as it will illustrate his own method of allegorizing.
‘Verily the use of our mind is double, that is, practical and speculative, the one and the other most delightful, although that of contemplation be the more so. That of the practical is for us to act virtuously, that is, honorably, with prudence, temperance, fortitude, and justice.
[These are the four stars seen by Dante
, I. 22-27.] That of the speculative is not to act for ourselves, but to consider the works of God and nature. . . . . Verily of these uses one is more full of beatitude than the other, as it is the speculative, which without any admixture is the use of our noblest part. . . . . And this part in this life cannot have its use perfectly, which is to see God, except inasmuch as the intellect considers him and beholds him through his effects.
And that we should seek this beatitude as the highest, and not the other, the Gospel of Mark teaches us if we will look well.
Mark says that Mary Magdalene
, Mary the mother of James, and Mary Salome
went to find the Saviour at the tomb and found him not, but found a youth clad in white who said to them, “Ye seek the Saviour, and I say unto you that he is not here; and yet fear ye not, but go and say unto his disciples and Peter that he will go before them into Galilee, and there ye shall see him even as he told you.”
By these three women may be understood the three sects of the active life, that is, the Epicureans, the Stoics, and the Peripatetics, who go to the tomb, that is, to the present life, which is a receptacle of things corruptible, and seek the Saviour, that is, beatitude, and find him not, but they find a youth in white raiment, who, according to the testimony of Matthew and the rest, was an angel of God.
This angel is that nobleness of ours which comes ’