loving the one or the other: but, as incorporeal beauty is viewed with the pure and clear eyes of the understanding, and corporeal beauty is regarded with the corporeal eyes, clouded and blind, in comparison with the incorporeal, and as the eyes of the body are quicker to regard the present corporeal beauty which pleases, than those of the understanding to view the absent incorporeal beauty which glorifies, it follows that mortals more usually love the fading and mortal beauty which destroys them than the rare and divine beauty which makes them better. Then from this love, or from desiring corporeal beauty, have arisen, arise, and will arise in the world desolation of cities, ruin of states, destruction of empires, and deaths of friends; and when this, as is generally the case, does not happen, what greater woes, what more grievous torments, what fire, what jealousy, what pains, what deaths, can the human understanding imagine which can be compared to those the wretched lover suffers? And the cause of this is that, as the lover's whole happiness depends upon enjoying the beauty he desires, and this beauty cannot be possessed and enjoyed fully, that inability to reach the goal which is desired, begets in him sighs, tears, complaints, and dejection. It is manifest and clear then that it is true that the beauty of which I speak, cannot be enjoyed perfectly and fully, because it is not in the power of man to enjoy completely a thing which is outside of him and not wholly his; because external things, it is well known, are always under the control of that which we call fortune or chance, and not in the power of our free-will, and so it results that where there is love there is sorrow; and he who would deny this, would likewise deny that the sun is bright and that fire burns. But that we may come the more easily to the knowledge of the bitterness that love contains, the truth I follow will be clearly seen by running over the passions of the mind. The passions of the mind, as you know best, discreet gentlemen and shepherds, are four universal ones, and no more. Immoderate desire, much joy, great fear for future miseries, great sorrow for present calamities; these passions, being, as it were, contrary winds which disturb the tranquillity of the soul, are called by a more appropriate term disturbances; and of these disturbances the first is proper to love, since love is nothing else save desire; and so desire is the beginning and origin of all our passions, from which they issue as every stream from its source. Hence it comes that every time desire for something is kindled in our hearts, straightway it moves us to follow it and seek it, and in seeking it and following it, it leads us to a thousand disordered ends. This desire it is which incites the brother to seek his beloved sister's abominable embraces, the stepmother her step-son's, and what is worst, the very father his own daughter's; this desire it is that bears our thoughts to grievous perils.