THAT (che), extraordinary magic of whatever happens (see n.7). “Now I am tempted to say that the right expression in language for the miracle of the existence of the world, though it is not any proposition in language, is the existence of language itself.”[i] Whence I, tress-bound—“Fortes tresses, soyez la houle qui m’enlève” [Strong tresses, be the swell that lifts me away][ii]—am further tempted to say that quella gentile IS language’s that as the world’s miracle, that Dante’s “nuovo miracolo e gentile”[iii] is the miracle of language, its witnessed (So) aura, not in the shallow sense of a special supplementary happening inside or outside world, but in the only sensible sense of the inexplicable happening of world itself. Knowing that the sigh speaks of that blessed one is the word-index of the world as miracle. Beatrice =halo of the wor(l)d. I mean this, not (only) in an auto-reductive intellectual way, but in a post-abysmal A.K.-inspired way that knows how to have it both ways, namely, that a Wittgensteinian reading of the poet’s beloved only belongs to her being an all-the-more real, live woman. Cf. R. Benigni’s gloss on Mary as a maiden God cannot resist being made by. “Quel ch’ella par quando un poco sorride, / non si pò dicer né tenere a mente” [What she seems when she but smiles cannot be said or held in mind].[iv] But that she appears, this is inevitable: “the strongest magic of life: it is covered by a veil of beautiful possibilities, woven with threads of gold—promising, resisting, bashful, mocking, compassionate, and seductive. Yes, life is a woman!”[v] That is the lovely net we are entangled in, the turning maze which is the way of real guiding: “Within the curl of Thy tress, went Hāfiz / In the dark night; and God is the guide.”[vi] So io che . . . curves (volte) with the silent power of a sweet conviction, a pure secret surmise that “between Nirvana and the world there is not the slightest difference,” that in Paradise—the good thief’s today (Luke 23:43)—“everything will be as it is now, just a little different.”[vii]
[i] Ludwig Wittgenstein, “A Lecture on Ethics,” Philosophical Review 74 (1965), 11.
[ii] Charles Baudelaire, The Flowers of Evil (New York: Oxford, 1993), “La Chevelure,” line 13.
[iii] Vita Nuova, 21:4.
[iv] Vita Nuova, 21:4.
[v] Friedrich Nietzsche, The Gay Science, trans. Josefine Nauckhoff (Cambridge: Cambridge University Press, 2001), 4.339.
[vi] Hāfiz, Divan, 572.8.