TANS. The infinite aspiration then, indicated by the sighs and symbolized by the winds, is not under the dominion of AEolus in the AEolic caverns, but of the aforementioned two lights, which are not only blameless, but benevolent in killing the enthusiast, inasmuch as they cause him to die to every other thing, except the absorbing affection; at the same time, they, being closed and concealed, render him unquiet, and being open, they will tranquillize him, because at this time, when the eyes of the human mind in this body are covered with a nebulous veil, the soul, through such studies, becomes troubled and harassed, and he being thus torn and goaded, will attain only that amount of quiet as will satisfy the condition of his nature. CIC.. How can our finite intellect follow after the infinite ideal? TANS. Through the infinite potency it possesses. CIC. This would be useless, if ever it came into effect. TANS. It would be useless, if it had to do with a finite action, where infinite potency would be wanting, but not with the infinite action where infinite potency is positive perfection. CIC. If the human intellect is finite in nature and in act, how can it have an infinite potency? TANS. Because it is eternal, and in this ever has delight, so that it enjoys happiness without end or measure; and because, as it is finite in itself, so it may be infinite in the object. CIC. What difference is there between the infinity of the object and the infinity of the potentiality? TANS. This is finitely infinite, and that infinitely infinite. But to return to ourselves. The legend there says: "Novae Liparaeae aeoliae," because it seems as if we are to believe that all the winds which are in the abysmal caverns of AEolus were converted into sighs, if we include those which proceed from the affection, which aspires continually to the highest good and to the infinite beauty. XIII. CIC. Here we see the signification of that burning light around which is written: "Ad vitam, non ad horam." TANS. Persistence in such a love and ardent desire of true goodness, by which in this temporal state the enthusiast is consumed. This, I think, is shown in the following tablet: 37.[Transcribers Note: Original source said 34] [G]What time the day removes the orient vault, The rustic peasant leaves his humble home, And when the sun with fiercer tangent strikes, Fatigued and parched, he sits him in the shade; Then plods again with hard, laborious toil, Until black night the hemisphere enshrouds. And then he rests. But I must ever chafe At morning, noon-day, evening, and at night. These fiery rays Which stream from those two arches of my sun, Ne'er fade from the horizon of my soul. So wills my fate; But blazing every hour From their meridian they burn the afflicted heart. [G] Quando il sen d'oriente il giorno sgombra. CIC. This tablet expresses with greater truth than perspicacity the sense of the figure.