PROLOGUE

PROLOGUE

[...shone] upon the face of Moses from his divine fellowship with that glowing light, unless he had suppressed that very splendor by drawing a veil (just as their blinking eyes required). He therefore handed down the highest mysteries to the unrefined people under the coverings of a narrated history, leaving a space in secret for the wise, so that they might approach the inner chambers of intimate wisdom and supreme doctrine with the curtain drawn back and the face revealed. Thus, they might at times openly contemplate that storehouse of truth, and at other times proceed from the lowest and visible things to the invisible ones through those related numbers and harmonic proportions. From these, both the wiser Hebrews and our own scholars have discovered the moral, allegorical, and anagogical These represent the "four senses of Scripture": the literal, the moral (tropological), the allegorical (symbolic/christological), and the anagogical (mystical/heavenly). meanings. Hence, these lower things are moved by the higher ones with a much greater efficacy, insofar as natural and divine things excel those which are prepared by human art.

Indeed, led by this art of music, Pythagoras—according to the reports of Cicero and Boethius—restrained a raging youth by changing the musical modes. Terpander and Arion of Methymna cured the Lesbians and Ionians of many very serious diseases with their concerts, as did Ismenias the Theban. Furthermore, the singing of trumpets and horns kindles the spirits of soldiers and horses. Regarding Alexander the Macedonian, Dion relates that he was sometimes so incited by the modes of Timotheus that he would leap up for his arms like a madman. So too, the madness of King Saul, as he climbed toward the sacred rites, was so tempered by David’s lyre that he was restored to his former peace once the evil spirit was put to flight; for that spirit, having fallen from harmony, could not endure any true concord, as it was hostile to itself. I believe these songs and harmonic sounds were introduced into the sacred rites by the Royal Prophet King David himself, the restorer of the sacred ceremonies, and by those Fathers who perceived these mysteries of God and nature. What power and what delight, therefore, must we imagine exists in the concord of natural and divine things? For truth, which is the fittingness of things, is most effective even when explained in inferior matters, and brings a delight full of wonderful joy to those who perceive it. But in divine matters, it so cheers and moves the soul that it seems to change it entirely into something else—most especially in the Davidic hymns The Psalms, which, though repeated so many times, are never tiresome to well-composed minds, but rather delight and favor them greatly. For in them, as if in a sort of rhythmic summary of the whole Law, the melodies of both worlds are sung together with the Archetype The divine "blue-print" or original model of the universe., along with that harmony which has been restored to all things by the Messiah, and how his most perfect work returns to its Maker with a sweet step. Nor was it only this Royal Seer who did this, but all who contributed a symbol to the Sacred Page; they were such that we can admire in them both an ample knowledge of true harmony and divinity, and a profound study of all other doctrines. For who does not see that all the Prophets were instructed in true poetry? Who does not recognize the most exact geometric measurements in Moses, Ezekiel, and John? And again, in Moses, Ezekiel, Daniel, and John, the proportions of numbers? And in the Davidic hymns and the wedding song of Solomon The Song of Solomon, and indeed in the entire description of both Testaments, do we not hear—as if in a full wedding song—the sweetest concord of perfected music? A music, I say, more sublime than that of Orpheus, Amphion, and the like. Everywhere and throughout their works, you may drink the draughts of both philosophies Likely referring to natural philosophy (science) and divine philosophy (theology)., provided you have learned how to philosophize well. These, then, are the leaders we must follow; these are the teachers to be imitated, and whatever we strive to achieve must be formed according to their measure. For truly, [Most Blessed Father], as has been handed down to memory by many, it was from no other source that Mercury, Aglaophemus, Orpheus, and He[subsequent text missing]...