&l/. ^ / t / us THE TEMPLE CLASSICS Edited by ISRAEL GOLLANCZ M.A. First Edition, December 1899 Second Edition, August igoo Third Edition, May rgoi Fourth Edition, February JQOJ Fifth Edition, March 1904 PARADISO PANTE @ ^ < ALIGHIERI .MDCCCC1V- PUBL15HeO W dip Supremely may be said absolutely or with respect to such an one. None partaketh God supremely in the absolute sense, but supremely with respect to himself. For each one partaketh him so largely, not that he may not be partaken more, but that he may not more partake him, because he may not advance beyond, and is utterly content with that state which he hath. Bo NA VENTURA. PARADISO i^UBJECT matter (x-ix) and invocation (13-36). W The sun is in the equinoctial point. It is midday at Purgatory and midnight at Jerusalem, when Dante sees Beatrice gazing at the sun and instinctively imi- tates her gesture, looking away from her and straight at the sun (37-54). The light glows as though God had made a second sun, and Dante now turns once more to Beatrice who is gazing heavenward. As he looks his human nature is transmuted to the quality of heaven and he knows not whether he is still in the flesh or no (55^75). They pass through the sphere of fire and hear the harmonies of heaven, but Dante is Paradiso La gloria di colui che tutto move Terrestre p er p universe penetra, e risplende in una parte pill, e meno altrove. Nel ciel che pill della sua luce prende 4 fu' io ; e vidi cose che ridire n& sa n& pud qual di lassti discende ; perch, appressando se al suo disire, T nostro intelletto si profonda tanto, che retro la memoria non puo ire. Veramente quant' io del regno santo I0 nella mia mente potei far tesoro, sara ora materia del mio canto. O buono Apollo, all' ultimo lavoro *3 fammi del tuo valor si fatto vaso, come dimandi a dar 1' amato alloro. Infino a qui P un giogo di Parnaso * 6 assai mi fu, ma or con ambo e due m' e" uopo entrar nell' aringo rimaso. Entra nel petto mio, e spira tue si come quando Marsia traesti della vagina delle membra sue. CANTO I bewildered because he knows not that they hare left the earth, and when enlightened by Beatrice he is still perplexed to know how he can rise, counter to gravi- tation (76-99). Beatrice, pitying the delirium of his earthly mind, explains to him the law of universal (material and spiritual) gravitation. All things seek their true place, and in the orderly movement thereto, and rest therein, consists the likeness of the universe to God. Man's place is God, and to rise to him is there- fore natural to man. It is departing from him that (like fire darting downwards) is the anomaly that needs to be explained (100-142). The All-mover's glory penetrates through the The gtorj universe, and regloweth in one region more, of God and less in another. In that heaven which most receiveth of his light, have I been ; and have seen things which whoso descendeth from up there hath nor knowledge nor power to re-tell ; because, as it draweth nigh to its desire, our intellect sinketh so deep, that memory cannot go back upon the track. Nathless, whatever of the holy realm I had the power to treasure in my memory, shall now be matter of my song. O good Apollo, for the crowning task, make The poet 1 me a so-fashioned vessel of thy worth, as thou prayer demandest for the grant of thy beloved laurel. Up till here one peak of Parnassus hath sufficed me ; but now, with both the two, needs must I enter this last wrestling-ground. Into my bosom enter thou, and so breathe as when thou drewest Marsyas from out what sheathed his limbs. 4 PARADISO Paradiso O divina virtii, se mi ti presti sa Tcrrestre tantQ ^ p om bra del beato regno segnata nel mio capo io manifesti, venir vedra' mi al tuo diletto legno, 8 S e coronarmi allor di quelle foglie, che la materia e tu mi farai degno. Si rade volte, padre, se ne coglie, *& per trionfare o Cesare o poeta, colpa e vergogna delP umane voglie, che partorir letizia in sulla lieta 3* delfica deita dovria la fronda Peneia, quando alcun di s asseta. Poca favilla gran fiamma seconda : 34 forse retro da me con miglior voci si preghera perch Cirra risponda. Salita Surge ai mortali per diverse foci 37 la lucerna del mondo ; ma da quella, che quattro cerchi giunge con tre croci, con miglior corso e con migliore Stella 40 esce congiunta, e la mondana cera pill a suo modo tempera e suggella. Fatto avea di la mane e di qua sera 43 tal foce quasi, e tutto era la bianco quello emisperio, e 1' altra parte nera, quando Beatrice in sul sinistro fianco 46 vidi rivolta, e riguardar nel sole. Aquila si non gli s' affisse unquanco. E si come secondo raggio suole 49 uscir del primo, e risalire in suso, pur come peregrin che tornar vuole ; cos! dell* atto suo, per gli occhi infuso & nell* imagine mia, il mio si fece, c fissi gli occhi al sole oltre a nostr' uso. CANTO I 5 O divine Virtue, if thou dost so far lend thyself Invocatkw to me, that I make manifest the shadow of the blessed realm imprinted on my brain, thou shalt see me come to thy chosen tree and crown me, then, with the leaves of which the matter and thou shalt make me worthy. So few times, Father, is there gathered of it, for triumph or of Caesar or of poet, fault and shame of human wills, that the Peneian frond should bring forth glad- ness in the joyous Delphic deity, when it sets any athirst for itself. A. mighty flame followeth a tiny spark ; per- chance, after me, shall prayer with better voices be so offered that Cirrha may respond. The lantern of the universe riseth unto mortal through divers straits ; but from that whicl joineth four circles in three crosses he issueth with more propitious course, and united with a more propitious star, and doth temper and stamp the mundane wax more after his own mood. AJmost this strait had made morning on that side Noondai and evening on this ; and there that hemisphere all was aglow, and the other region darkling ; when I beheld Beatrice turned on her left side and gazing on the sun. Never did eagle so fix himself thereon. And even as the second ray doth ever issue from the first, and rise back upward, (like as a pilgrim whose will is to return) ; so from her gesture, poured through the eyes into my imagination,did mine own take shape; and I fixed mine eyes upon the sun, transcending our wont. * PARADISO Smlita Molto licito la, che qui non lece S3 alle nostre virtil, merc& del loco fatto per proprio dell' umana spece. lo nol soffersi molto, n& si poco s 8 ch* io nol redessi sfavillar dintorno, qual ferro che bogliente esce del foco. E di subito parve giorno a giorno 6l essere aggiunto, come quei che puote avesse il ciel d' un altro sole adorno. Beatrice tutta nelT eterae rote 6 * fissa con gli occhi stava : ed io in lei le luci fissi, di Jassi) remote. Nel suo aspetto tal dentro mi fei, ** qual si fe' Glauco nel gustar dell' erba, che il fe' consorto in mar degli altri dei. Trasumanar significar per verba 7 non si poria ; pero T esemplo basti a cui esperienza grazia serba. S* io era sol di me quel che creasti 73 novellamente, Amor che il ciel governi, tu il sai, che col tuo lume mi levasti. Quando la rota, che tu sempiterni 7* desiderate, a s^ mi fece atteso, con 1' armonia che temperi e discerni, parvemi tanto allor del cielo acceso w dalla fiamma del sol, che pioggia o fiume lago non fece mai tanto disteso. La novita del suono e il grande lume * di lor cagion m' accesero un disio mai non sentito di cotanto acume. Ond' ella, che vedea me, si com' io, *$ a quietarmi 1' animo commosso, pria ch ? io a domandar, la bocca aprio ; CANTO I 7 Much is granted there which is not granted here Beatrice to our powers, in virtue of the place made as and Dant * proper to the human race. I not long endured him, nor yet so little but that I saw him sparkle all around, like iron issuing molten from the furnace. And, of a sudden, meseemed that day was added unto day, as though he who hath the power, had adorned heaven with a second sun. Beatrice was standing with her eyes all fixed upon the eternal wheels, and I fixed my sight, removed from there above, on her. Gazing on her such I became within, as was Glaucus Glaucus, tasting of the grass that made him the sea-fellow of the other gods. To pass beyond humanity may not be told in words, wherefore let the example satisfy him for whom grace reserveth the experience. If I was only that of me which thou didst new- create, O Love who rulest heaven, thou knowest, who with thy light didst lift me up. When the wheel which thou, by being longed Harmony for, makest eternal, drew unto itself my mind with the harmony which thou dost temper and distinguish, so much of heaven then seemed to me enkindled with the sun's flame, that rain nor river ever made a lake so wide distended. The newness of the sound and the great light kindled in me a longing for their cause, ne'er felt before so keenly. Whence she who saw me even as I saw myself, to still my agitated mind, opened her lips, e'er I mine to ask ; 8 PARADISO Saiita e comincio : " Tu stesso ti fai grosso col falso imaginar, si che non vedi cio che vedresti, se Pavessi scosso. Tu non se j in terra, si come tu credi ; 9* ma folgore, fuggendo il proprio sito, non corse, come tu ch' ad esso riedi." S' io fui del primo dubbio disvestito w per le sorrise parolette brevi, dentro ad un novo pill fui irretito ; e dissi : " Gia contento requievi 97 di grande ammirazion ; ma ora ammiro com' io trascenda questi corpi lievi." Ond' ella, appresso d'un pio sospiro, I0 gli occhi drizzo ver me con quel sembiante che madre fa sopra figliuol deliro ; e comincio : " Le cose tutte e quante 10 3 hann' ordine tra loro ; e questo forma che Puniverso a Dio fa simigliante. Qui veggion V alte creature T orma Io6 dell' eterno valore, il quale ^ fine, al quale & fatta la toccata norma. NelP ordine ch' io dico sono accline I0 9 tutte nature, per diverse sorti, pill al principio loro e men vicine ; onde si movono a diversi porti "* per Io gran mar delPessere, e ciascuna con istinto a lei dato che la porti. Questi ne porta il foco in ver la luna, "5 questi nei cor mortali & permotore, questi la terra in s& stringe ed aduna. N& pur le creature, che son fuore d'intelligenza, quest' arco saetta, ma quelle ch* hanno intelletto ed amore. CANTO I 9 and she began: "Thou thyself makest thyself dense Earthly with false imagining, and so thou seest not what heavenly thou wouldst see, if thou hadst cast it off. law Thou art not upon earth, as thou believest ; but lightning, fleeing its proper site, ne'er darted as dost thou who art returning thither." If I was stripped of my first perplexity by the brief smile-enwrapped discourse, I was the more enmeshed within another ; and I said : " Content already and at rest from a great marvelling, now am I in amaze how I transcend these lightsome bodies." Whereon she, after a sigh of pity, turned her eyes toward me with that look a mother casts on her delirious child ; and began : " All things whatsoever observe a Order the mutual order ; and this the form that maketh the universe like unto God. Herein the exalted creatures trace the impress of the Eternal Worth, which is the goal whereto was made the norm now spoken of. In the order of which I speak all things incline, by diverse lots, more near and less unto their principle ; wherefore they move to diverse ports o'er the great sea of being, and each one with instinct given it to bear it on. This beareth the fire toward the moon ; this is the mover in the hearts of things that die ; this doth draw the earth together and unite it. Nor only the creatures that lack intelligence doth this bow shoot, but those that have both in- tellect and love. to PARADISO Salita La provvidenza, che cotanto assetta, ia * del suo lume fa il ciel sempre quieto, nel qual si volge quel ch' ha maggior fretta ; cd ora 11, com' a sito decreto, "4 cen porta la yirtil di quell a corda, che cio che scocca drizza in segno lieto. Ver' & che come forma non s' accorda "7 molte fiate alia intenzion dell' arte, perch' a risponder la materia sorda ; cosi da questo corso si diparte f 3 talor la creatura, ch' ha potere di piegar, cosi pinta, in altra parte (e si come veder si puo cadere *33 foco di nube), se 1* impeto primo a terra & torto da falso piacere. Non dei pift ammirar, se bene estimo, X 3 6 Jo tuo salir, se non come d' un rivo se d' alto monte scende giuso ad imo. Maraviglia sarebbe in te, se privo *39 d'impedimento gift ti fossi assiso, come a terra quiete in foco vivo.'* Quinci rivolse in ver lo cielo il viso. f 4 3 . See " Dante's Paradise " at the close of this volume (p. 410), and the editorial note giving the full titles of the books to which reference is here made (p. 417). 1-3. God, as the unmoved source of movement, i the central conception of the Aristotelian theology. Wallace, 39, 46. God penetrate* into the essential nature of a thing, and u refected (' ' regloweth "), more or less, in its concrete being. Epist. ad Can. Grand.) 13 ; Conv. Hi. 14: 29-50. 13. Apollo = the Sun = God. Conv. iil, l^ : 52-54, and passim. 1 6. One peak. Hitherto the inspiration of the Muse* has sufficed (cf. Inf. ii. 7, Purg. i. S), but now th* CANTO I n The Providence that doth assort all this, doth with Order its light make ever still the heaven wherein whirleth that one that hath the greatest speed ; and thither now, as to the appointed site, the power of that bowstring beareth us which directeth to a joyful mark whatso it doth discharge. True is it, that as the form often accordeth not HOW with the intention of the art, because that the disturbed material is dull to answer; so from this course sometimes departeth the creature that hath power, thus thrust, to swerve to-ward some other part, (even as fire may be seen to dart down from the cloud) if its first rush be wrenched aside to earth by false seeming pleasure. Thou shouldst no more wonder, if I deem aright, at thine uprising, than at a river dropping down from a lofty mountain to the base. Marvel were it in thee if, bereft of all impediment, thou hadst settled down below ; even as were stillness on the earth in a living flame." There- on toward Heaven she turned back her gaze. diviner aid of " Apollo " must be invoked as well. It is not easy to trace the origin of Dante's (erroneous) belief that one peak of Parnassus was sacred to the Muses as distinct from Apollo. 19-11. Compare Purg. i. 7-12. The underlying motive seems to be an appeal to the deities to pro- claim their glory through their willing instrument as zealously as they vindicated their honour against pre- sumptuous rivals. Marsyas was flayed by Apollo for his presumption in challenging him to a contest in playing the pipe. Hence the allusion to the " sheath of his limbs." 31-33. Daphne, the daughter of Peneus, loved by Apollo, was changed into a laurel. 12 NOTES 36. Cirrha. Apollo's peak of Parnassus. 37-39 T he circles of the Equator, the Zodiac and the Equinoctial colure, make each a cross with the circle of the 'horizon. At the equinox, at sunrise, they all meet the horizon and make their crosses with it at the same spot. 43. had made, viz. when he rose. It was now noon- day (44, 45). 49-54. The point of analogy appears to consist simply in the derivative character of Dante's act. 57. The Earthly Paradise or Garden of Eden (Purg. xxviii. 91-93). 61-63. Owing to their rapid approach to the sun. Compare also Purg. xxvii. 89, 90. 64. Wheel or -wheels, here and throughout the Para- diso used for the revolving heavens. 68. Ovid tells the tale of the fisherman Glaucus tasting the grass that had revivified the fish he had caught, and thereon being seized with yearning for the deep, into which he plunged and became a sea god. 73, Compare 2 Corinthians xii. 2. The Soul is CANTO I 13 enbreathed by God when the animal body is per- fected (Purr. xxv. 67-75), and is therefore that part of a man which is to be regarded as a new creation by God, not generated by nature. Compare iii. 87 note, and Wallace, 56, note 3. 76. It is by inspiring the universe with love and longing (not by any physical means, for he is im- material) that God, according to Aristotle, causes the never-ending cosmic movements. Wallace, 39. 79-81. Because they were passing through the " sphere of fire " which girt the " sphere of air " as with a second atmosphere. 82. The conception that the seven planetary heavens, like the seven strings of a lyre, uttered divine harmonies as they moved, is expressly re- jected by Aristotle. This is one of the few instances in which Dante departs from his authority. 90. it, i.e. the fake imagining, the fixed idea which prevented his comprehending what was before his eyes. 92. Cf. xxiii. 41-42. 99. air, which Aristotle regarded as relatively, and fire which he regarded as absolutely light. 106. exalted creatures = angels [and men?]. 107-114. God is the goal as well as the source of all. The orderly trend of all things to their true places is therefore their guide to God. But all things do not reach God in the same sense and in the same measure. 119. Cf. xxix. 24. 122-3. The Empyrean, which is not spacial at all, does not move and "hath not poles." It girds with light and love the primum mobile, the outmost and swiftest of the material heavens. Compare Paradiso, xxii. 67, xxvii. 106-120, xxx. 38-42, 52, &c. Also Conv. ii. 4: 13-43. 127-135. 'As the medium in which an artist works sometimes appears to resist the impulse and direction which he would give it, so beings endowed with free- will f" the creature that hath power ... to swerve aside*') may resist the impulse towards himself im- pressed upon them by God, if they allow themselves to be seduced by false delights.' PARADISO WARNING and promise to the reader, who shall see a stranger tilth than when Jason sowed the dragon's teeth (1-18). They reach the moon and in- conceivably penetrate into her substance without cleav- ing it, even as deity penetrated into humanity in Christ ; which mystery shall in heaven be seen as axiomatic truth (19-45). Dante, dimly aware of the inadequacy of his science, questions Beatrice as to the dark patches on the moon which he had thought were due to rarity of substance (46-60). She explains that if such rarity pierced right through the moon in the dark parts, the sun would shine through them when eclipsed ; and if not, the dense matter behind the rare would oast back the sun's light (61-90); and describes SaliU O voi, che siete in piccioletta barca, desiderosi d'ascoltar, seguiti retro al mio legno che cantando varca, tornate a rived er li vostri liti : * non vi mettete in pelago ; ch forse, perdendo me, rimarreste smarriti. L'acqua ch' io prendo giammai non si corse : 7 Minerva spira, e conducemi Apollo, e nove Muse mi dimostran P Orse. Voi altri pochi, che drizzaste il collo * per tempo al pan degli angeli, del quale vivesi qui, ma non sen vien satollo, metter potete ben per 1' alto sale *s vostro navigio, servando mio solco dinanzi all' acqua che ritorna equale. Quei gloriosi che passaro a Colco non s' ammiraron, come voi farete, quando Jason vider fatto bifolco. CANTO II to him an experiment by which he may satisfy himself that in that case the light reflected from the dense matter at the surface and from that in the interior of the moon would be equally bright (91-105). She then explains that Dante has gone wrong and accepted a scientifically inadequate explanation, because he has not understood that all heavenly phenomena are direct utterances of God and of his Angels. The undivided power of God, differentiated through the various heavenly bodies and agencies, shines in the diverse quality and brightness of the fixed stars, of the planets and of the parts of the moon, as the vital principle mani- fests itself diversely in the several members of the body, and as joy beams through the pupil of the eye ( 1 06-148). O ye who in your little skiff, longing to hear, Warning have followed on my keel that singeth on its way, turn to revisit your own shores ; commit you not to the open sea ; for perchance, losing me, ye would be left astray. The water which I take was never coursed be- fore ; Minerva bloweth, Apollo guideth me, and the nine Muses point me to the Bears. Ye other few, who timely have lift up your necks and for bread of angels whereby life is here sustained Promia * but wherefrom none cometh away sated, ye may indeed commit your vessel to the deep keeping my furrow, in advance of the water that is falling back to the level. The glorious ones who fared to Colchis not so marvelled as shall ye, when Jason turned ox-plough-man in their sight. n 16 PARADISO Salfca La concreata e perpetua sete del deiforme regno cen portava veloci, quasi come il ciel vedete. Beatrice in suso, ed io in lei guardava ; e forse in tanto, in quanto un quadrel posa e vola e dalla noce si dischiava, Luna giunto mi vidi ove mirabil cosa mi torse il viso a se" ; e pero quella, cui non potea mia opra essere ascosa, volta ver me si lieta come bell a : " Drizza la mente in Dio grata, mi disse, che n' ha congiunti con la prima Stella." Pareva a me che nube ne coprisse lucida, spessa, solida e polita, quasi adamante che lo sol ferisse. Per entro se" 1' eterna margarita ne recepette, com' acqua recepe raggio di luce, permanendo unita. S' io era corpo, e qui non si concepe com' una dimension altra patio ch' esser convien se corpo in corpo repe, accender ne dovria piti il disio di veder quella essenza, in che si vede come nostra natura e Dio s' unio. Li si vedra cio che tenem per fede, non dimostrato, ma fia per s noto, a guisa del ver primo che 1'uom crede. Io risposi : " Madonna, si devoto, quant' esser posso piu, ringrazio lui lo qual dal mortal mondo m' ha remote. Ma ditemi, che son li segni bui di questo corpo, che laggiuso in terra fan di Cain favoleggiare altrui ? " CANTO II 17 The thirst, born with us and ne'er failing, for The the god-like realm bore us swift almost as incoMt * nt ye see the heaven. Beatrice was gazing upward, and I on her ; and perchance in such space as an arrow stays and flies and is discharged from the nocking point I saw me arrived where a wondrous thing drew Entering my sight to it ; and therefore she from whom hearen* my doing might not be hidden turning to me as much in joy as beauty, " Di- rect thy mind to God in gratitude," she said, " who hath united us with the first star.'* Meseemed a cloud enveloped us, shining, dense, firm and polished, like diamond smitten by the sun. Within itself the eternal pearl received us, as water doth receive a ray of light, though still itself uncleft. If I was body, and if here we conceive not how one dimension could support another, which must be, if body into body creep, the more should longing enkindle us to see that The IB- Essence wherein we behold how our own carnattea nature and God unified themselves. There what we hold by faith shall be beheld, not demonstrated, but self-known in fashion of the initial truth which man believeth. I answered : " Lady, devoutly as I most may, do I thank him who hath removed me from the mortal world. But tell me what those dusky marks upon this body, which down there on earth make folk to tell the tale of Cain ? " 18 PARADISO Ella sorrise alquanto, e poi : " S* egli erra s* P opinion, mi disse, dei mortal!, do re chiave di senso non disserra, certo non ti dovrien punger gli strali ss d' ammirazione omai ; poi retro ai sensi vedi che la ragione ha corte P ali. Ma dimmi quel che tu da te ne pensi." Ed io : " Cio che n' appar quassil diverse, credo che il fanno i corpi rari e densi." Ed ella : " Certo assai vedrai sommerso 6l nel falso il creder tuo, se bene ascolti P argomentar ch' io gli faro awerso. La spera ottava vi dimostra molti 6 * lumi, li quali nel quale e nel quanto notar si posson di diversi volti. Se raro e denso cid facesser tanto, 6 * una sola virtil sarebbe in tutti, pill e men distribute, ed altrettanto. Virtil diverse esser convengon frutti 7* di principi formali, e quei, fuor ch' uno, seguiterieno a tua ragion distrutti. Ancor, se raro fosse di quel bruno 73 cagion che tu domandi, od oltre in parte fora di sua materia si digiuno esto pianeta, o, si come comparte Io grasso e il magro un corpo, cosi questo nel suo volume cangerebbe carte. Se il primo fosse, fora manifesto 79 nelT eclissi del sol, per trasparere Io lume, come in altro raro ingesto. Questo non & ; pero & da vedere dell' altro, e s' egli avvien ch' io T altro cassi, falsificato fia Io tuo parere. CANTO II 19 She smiled a little, and then : " And if," she The said, " the opinion of mortals goeth wrong, ln where the key of sense doth not unlock, truly the shafts of wonder should no longer pierce thee ; since even when the senses give the lead thou see'st reason hath wings too short. But tell me what thou, of thyself, thinkest concerning it ? " And I : " That which to us appeareth diverse in this high region, I hold to be produced by bodies rare and dense." And she : " Verily, thou shalt see thy thought plunged deep in falsity, if well thou hearken to the argument which I shall make against it. The eighth sphere revealeth many lights to you, the which in quality, as eke in quantity, may be observed of diverse countenance. If rare and dense alone produced this thing, one Shadows only virtue, more or less or equally distributed, were in them all. Diverse virtues must needs be fruits of formal principles, the which, save only one, would have no leave to be, upon thy reasoning. Again, were rarity cause of that duskiness where- of thou makest question, either in some certain part, right through, thus stinted of its matter were this planet ; or, like as a body doth dispose the fat and lean,would it alternate pages in its volume. Were the first true, 'twould be revealed in the eclipses of the sun, by the light shining through it, as it doth when hurled on aught else rare. This is not ; wherefore we have to see what of the other case, and if it chance that I make vain this also, thy thought will be refuted. 20 PARADISO Luna S' egli & che questo raro non trapassi, 8 * esser conviene un termine, da onde lo suo contrario piii passar non lassi ; ed indi T altrui raggio si rifonde cosi, come color torna per vetro, lo qual di retro a se piombo nasconde. Or dirai tu ch' ei si dimostra tetro 9 quivi lo raggio pill che in altre parti, per esser 11 rifratto pill a retro. Da questa instanzia pud diliberarti 94 esperienza, se giammai la provi, ch' esser suol fonte ai rivi di vostr' arti. Tre specchi prenderai ; e due rimovi 97 da te d' un modo, e 1' altro pid rimosso tr' ambo li primi gli occhi tuoi ritrovi. Rivolto ad essi fa che dopo il dosso I0 ti stea un lume che i tre specchi accenda, e torni a te da tutti ripercosso. Bench&, nel quanto, tanto non si stenda x 3 la vista piti lontana, 11 vedrai come convien ch* egualmente risplenda. Or, come ai colpi delli caldi rai Io6 della neve riman nudo il suggetto e dal colore e dal freddo primai ; cosi rimaso te nello intelletto I0 9 voglio informar di luce si vivace, che ti tremolera nel suo aspetto. Dentro dal ciel della divina pace " si gira un corpo, nella cui virtute T esser di tutto suo contento giace. Lo ciel seguente, ch' ha tante vedute, quell' esser parte per diverse essenze da lui distinte e da lui contenute ; CANTO II 21 If it be that this rare matter goeth not through- The out, needs must there be a limit, from which nconstai1 * its contrary doth intercept its passing on ; and thence that other's ray were so cast back, as colour doth return from glass which hideth lead behind it. Now thou wilt urge that the ray here is darkened rather than in other parts, because here it is recast from further back. From this plea experiment may disentangle thee, (if thou wilt make the proof) which ever is the spring of the rivers of your arts. Three mirrors thou shalt take, and set two equally remote from thee ; and let the third further re- moved strike on thine eyes between the other two. Turning to them, have a light set behind thy Shadows back, enkindling the three mirrors, and, back- smitten by them all, coming again to thee. Whereas in size the more distant shew shall not have so great stretch, yet thou there shalt see it needs must shine as brightly as the others. Now, as at the stroke of the warm rays the substrate of the snow is stripped both of the colour and the coldness which it had, thee, so left stripped in thine intellect, would I inform with light so living, it shall tremble as thou lookest on it. Within the heaven of the divine peace whirleth a body, in whose virtue lieth the being of all that it containeth. The heaven next following, which hath so many things to show, parteth this being amid diverse essences, which it distinguisheth and doth contain ; 22 PARADISO Luna gli altri giron per varie difFerenze "* le distinzion, che dentro da s hanno, dispongono a lor fini e lor semenze. Questi organi del mondo cosl vanno, * come tu vedi omai, di grade in grade, che 1 di su prendono, e di sotto fanno. Riguarda bene omai el com' io vado x 4 per questo loco al ver che tu disiri, si che poi sappi sol tener lo guado. Lo moto e la virtil dei santi giri, "7 come dal fabbro P arte del martello, dai bead motor convien che spiri ; e il ciel, cui tanti lumi fanno bello, X 3 dalla mente profonda che lui volve prende P image, e fassene suggello. E come P alma dentro a vostra polve *3J per different! membra e conformate a diverse potenze si risolve ; cosi P intelligenza sua bontate *3^ multiplicata per le stelle spiega, girando s sopra sua imitate. Virtii diversa fa diversa lega *39 col prezioso corpo ch' elP awiva, nel qual, si come vita in voi, si lega. Per la natura lieta onde deriva *4a la virtii mista per lo corpo luce, come letizia per pupilla viva. Da essa vien cio che da luce a luce MS par differente, non da dense e raro : essa formal principio che produce, conforme a sua bonta, lo turbo e il chiaro." ** is. Contrast xxiv. 5, 37. Compare i. 73, sg CANTO II 23 the other circling bodies by various differentiatings, The dispose the distinct powers theyhavewithin them- selves, unto their ends and to their fertilisings. These organs of the universe go, as thou seest now, from grade to grade ; for from above do they receive, and downward do they work. Now mark well how I thread this pass to the truth for which thou longest, that thou there- after mayest know to keep the ford alone. The movement and the virtue of the sacred wheel- ings, as the hammer's art from the smith, must needs be an effluence from the blessed movers ; and the heaven which so many lights make beauti- ful, from the deep mind which rolleth it, taketh the image and thereof maketh the seal. And as the soul within your dust, through Diffusion ef members differing and conformed to divers |jjfi powers, doth diffuse itself, so doth the Intelligence deploy its goodness, multiplied through the stars, revolving still on its own unity. Diverse virtue maketh diverse alloy with the precious body which it quickeneth, wherein, as life in you, it is upbound. By cause of the glad nature whence it floweth, the mingled virtue shineth through the body, as gladness doth through living pupil. Thence cometh what seems different 'twixt light and light, and not from dense and rare ; this is the formal principle that produceth, conformably to its own excellence, the turbid and the clear." 43-45. See vi. 19-21 note. 51. "The common folk tell the tale how Cain may 24 NOTES be seen in the moon, going with a bundle of thorns to sacrifice. Benvenuto. Compare Inf. xx. 126. 58-60. See Conv. ii. 14: 69-76, where this explana- tion, based on Averroes (but inverting him), is given. 64-7*. * The heaven of the fixed stars reveals a diversity in the luminous substance of its many heavenly bodies. The heaven of the moon reveals a diversity in the luminous substance of its one heavenly body. The problem of the eighth and of the first heaven is therefore essentially identical, and we must seek a solution applicable to both the heavens. Your proposed solution, if applied to the fixed stars, would make their difference merely quantitative, whereas it is admitted to be qualitative also, for the influences of the fixed stars differ one from another in kind.' 79-81. 'If we account for the dullness of some parts of the moon by saying that there her substance is rare right through, from side to side, that means that some of the sun's rays are not cast back at all but escape at the far side. Now if some of the sun's rays could pierce right through the moon when he is in front of her, they would do so when he is behind her (i.e, in a solar eclipse) which we know they do not.' 85-105. If, on the contrary, the sun's rays en- counter a dense stratum before they pierce right through, they will be reflected back from that dense stratum within the moon just as they are from the dense surface of her other portions. You will then have the effect of several reflecting surfaces (i.e. mirrors), at variouu distances, throwing back the same light. Construct a model of this by placing two mirrors before you (re- presenting bright parts of the moon) with a third mirror, between them, further back (representing the supposed dense stratum in the interior substance of the moon where the dark patches are), and have a light (repre- senting the sun) set behind you. You will find that the middle reflection is indeed smaller than the other two but not duller, as by your hypothesis it should be.' See Fig. on pp. 58, 59. If we neglect the effect of absorption by the medium this statement as to the mirrors is sound. Brightness consists in the relation of the amount of light that reaches the eye from a luminous body to the apparent CANTO II a S magnitude of that body. Now as we recede from a body, both the amount of light the eye receives from it (neglecting absorption by the medium) and its ap- parent magnitude diminish as the square of the distance increases. Therefore they preserve their ratio to each other. 1 06- 1 1 1. * Your mind is now a blank. All your ideas on the subject are gone, and nothing is left but the potential receptacle of ideas (your mind) ; just as when the sun shines on the snow, all its qualities disappear and nothing is left except that (whatever it is) that underlies the qualities, and is potentially susceptible of having them impressed again upon it.' 112-114. Compare i. 121-123, and note. The being of everything that exists is implicitly contained in the Prlmum Mobile. 1 1 6. Diverse essences , according to the translation = the fixed stars. But the Italian may mean " distinct from it" (not " distinguished by it"), and may refer to the lower spheres and the planets. 121-123. Compare Eput. ad C.G. 400-404 ( 21). 124-144. A difficulty seems to be caused by Dante's habit of sometimes explicitly recognising, and sometimes practically ignoring, the distinction between the heavens or heavenly bodies and their guiding and influencing Angels. There is no confusion in his own mind ; but the connection between the Angels and the heavens is so close that it is often unnecessary to dwell upon the distinction, which distinction, however, is always there. It has been ignored up to this point in the present Canto. Now we find the " differentiatings " of the Divine Power recognised as divers angelic virtues which are respectively connected with the divers heavenly bodies, so that the moving heaven is an "alloy," or union of the heavenly substance and the angelic influence. Again, the "mingled virtue" itself that shines through the heavenly body is the person- ality of the Angel mingled with the creating and Inspiring power of God. Cf, xxi. 82-87. 127-132. The hammer takes its direction, etc., from the mind of the smith, and stamps that mind upon the iron. So the heavens. 131. God, or the cherub that guides the stellar sphere. PARADISO AS Dante is about to speak he sees the fai/it outlines of human features and taking them for reflections looks behind him but sees nothing (1-24). Beatrice smiles at his taking the most real existences he has ever yet beheld for mere semblances, tells him why they are there and bids him address them (25-33). Dante learns from Piccarda that each soul in heaven rejoices in the whole order of which it is part, and therefore Quel sol, che pria d'amor mi scaldo il petto, di bella verita m* avea scoperto, provando e riprovando, il dolce aspetto ; ed io, per confessar corretto e certo me stesso, tanto quanto si convenne, levai lo capo a proferer piil erto. Ma visione apparye, che ritenne 7 a se* me tanto stretto per vedersi, che di mia confession non mi sovvenne, Quali per vetri trasparenti e tersi, I0 o ver per acque nitide e tranquille, non sifprofonde che i fondi sien persi, toman dei nostri visi le postille X 3 debili si che perla in bianca fronte non vien men tosto alle nostre pupille ; tali vid' io piti facce a parlar pronte, l6 perch' io dentro all' error contrario corsi a quel ch' accese amor tra P uomo e il fonte. Subito, si com' io di lor m' accorsi, X 9 quelle stimando specchiati sembianti, per veder di cui fosser gli occhi torsi ; nulla vidi, e ritorsili avanti M dritti nel lume della dolce guida, che sorridendo ardea negli occhi santi. CANTO III desires no higher place than is assigned to it, for such desire would violate the law of love, and therefore the harmony of heaven, and with it the joy of the unduly exalted soul itself (34-90). He further learns Piccarda's history and that of Constance (91-110). After which the souls disappear and Dante's eyes return to Beatrice That sun which first warmed my bosom with The love had thus unveiled for me, by proof and inconsUllS refutation, fair truth's sweet aspect ; and I, to confess me corrected and assured, in measure as was meet, sloped up my head to speak. But there appeared to me a sight which so strait! y held me to itself, to look upon it, that I bethought me not of my confession. In such guise as, from glasses transparent and polished, or from waters clear and tranquil, not so deep that the bottom is darkened, come back the notes of our faces, so faint that a pearl on a white brow cometh not slowlier upon our pupils ; so did I behold many a countenance, eager to Spirits ie speak ; wherefore I fell into the counter error the moQB of that which kindled love between the man and fountain. No sooner was I aware of them, than, thinking them reflected images, I turned round my eyes to see of whom they were ; and I saw naught, and turned them forward again straight on the light of my sweet guide, whose sacred eyes glowed as she smiled. 28 PARADISO " Non ti maravigliar perch' io sorrida, s mi disse, appresso il tuo pueril coto, poi sopra il vero ancor lo pi& non fida, ma ti rivolve, come suole, a voto. a8 Vere sustanzie son cio che tu vedi, qui rilegate per manco di voto. Pero parla coa esse, ed odi, e credi ; 3* che" la verace luce che le appaga da SB" non lascia lor torcer li piedi." Ed io all' ombra, che parea pid vaga 34 di ragionar, drizza' mi, e cominciai, quasi com' uom cui troppa voglia smaga : " O ben creato spirito, che ai rai 37 di vita eterna la dolcezza senti, che non gustata non s' intende mai, grazioso mi fia, se mi contend 40 del nome tuo e della vostra sorte." Ond' ella pronta e con occhi ridenti : "La nostra carita non serra porte 43 a giusta voglia, se non come quella che vuol simile a s& tutta sua corte. Io fui nel mondo vergine sorella ; 46 e se la mente tua ben si riguarda, non mi ti celera 1' esser pift bella, ma riconoscerai ch' io son Piccarda, 49 che, posta qui con questi altri beati, beata sono in la spera piti tarda. Li nostri affetti, che solo infiammati s son nel piacer dello Spirito Santo, letizian del su' ordine informati. E questa sorte, che par gift cotanto, ss pero n' & data, perch fur negletti li nostri roti, e voti in alcun canto." CANTO III 29 " Wonder not that I smile," she said, " in The presence of thy child-like thought, since it tac l trusts not its foot upon the truth, but turneth thee after its wont, to vacancy. True substances are they which thou be- holdest, relegated here for failure of their vowsc Wherefore speak with them, and listen and be- lieve ; for the true light which satisfieth them, sufFereth them not to turn their feet aside from it. ' ' And I to the shade who seemed most to long for converse turned me and began, as one whom too great longing doth confound : " O well created spirit, who in the rays of eternal life dost feel the sweetness which, save tasted, may ne'er be understood ; it were acceptable to me, wouldst thou content me with thy name and with your lot." Whereat she, eager and with smiling eyes : " Our love doth no more bar the gate to a just Pleourda wish, than doth that love which would have all its court like to itself. In the world I was a virgin sister ; and if thy memory be rightly searched, my greater beauty will not hide me from thee, but thou wilt know me again for Piccarda, who, placed here with these other blessed ones, am blessed in the sphere that moveth slowest. Our affections, which are aflame only in the pleasure of the Holy Spirit, rejoice to be in- formed after his order. And this lot, which seemeth so far down, there- fore is given us because our vows were slighted, and on some certain side were not filled in." 30 PARADISO Ond' io a lei : " Nei mirabili aspetti 5* vostri risplende non so che divino, che vi trasmuta dai primi concetti. Perd non fui a rimembrar festino ; 6l ma or m' aiuta cid che tu mi dici, si che raffigurar m' & piti latino. Ma dinimi : voi, che siete qui felici, ^4 desiderate voi pill alto loco per piti vedere, o per pill farvi amici ? " Con quelle altr' ombre pria sorrise un poco ; *t da indi mi rispose tanto lieta, ch' arder parea d' amor nel primo foco : ** Frate, la nostra volonta quieta 7 virtii di carita, che fa volerne sol quel ch' avemo, e d' altro non ci asseta. Se disiassimo esser piti superne, 73 foran discordi gli nostri disiri dal voler di colui che qui ne cerae, che vedrai non capere in questi giri, ** s' essere in caritate & qui necesse, e se la sua natura ben rimiri. Anzi e" formale ad esto beato esse 79 tenersi dentro alia divina voglia, per ch' una fansi nostre voglie stesse. Si che, come noi sem di soglia in soglia ** per questo regno, a tutto il regno piace, come allo re ch' a suo voler ne invoglia ; e la sua volontate & nostra pace : 8 s ella & quel mare, al qual tutto si move cid ch' ella crea e che natura face." Chiaro mi fu allor com' ogni dove 8S in cielo & Paradise, e si la grazia del sommo ben d'un modo non vi piove. CANTO III 31 Whereon I to her : " In your wondrous aspects The a divine somewhat regloweth that doth trans- mconst ** mute you from conceits of former times. Wherefore I lagged in calling thee to mind ; now what thou tellest me giveth such help that more articulately I retrace thee. But tell me, ye whose blessedness is here, do ye desire a more lofty place, to see more, or to make yourselves more dear ? " With those other shades first she smiled a little, then answered me so joyous that she seemed to burn in love's first flame : " Brother, the quality of love stilleth our will, Piccarda, and maketh us long only for what we have, answeret * and giveth us no other thirst. Did we desire to be more aloft, our longings were discordant from his will who here assorteth us, and for that, thou wilt see, there is no room within these circles, if of necessity we have our being here in love, and if thou think again what is love's nature. Nay, 'tis the essence of this blessed being to hold ourselves within the divine will, whereby our own wills are themselves made one. So that our being thus, from threshold unto The wHi threshold throughout the realm, is a joy to all of God the realm as to the king, who draweth our wills to what he willeth ; and his will is our peace ; it is that sea to which all moves that it createth and that nature maketh." Clear was it then to me how every where in heaven is Paradise, e'en though the grace of the chief Good doth not rain there after one only fashion. 32 PARADISO Ma si com' cgli avvien, se un cibo sazia, 9 l e d' un altro rimane ancor la gola, che quel si chiede, e di quel si ringrazia ; cosi fee' io con atto e con parola, 94 per apprender da lei qual fu la tela, onde non trasse insino a co' la spola. " Perfetta vita ed alto merto inciela 97 donna piti su, mi disse, alia cui norma nel vostro mondo gift si veste e vela, perche* in fino al morir si vegghi e dorma I0 con quello sposo ch' ogni voto accetta, che caritate a suo piacer conforma. Dal mondo, per seguirla, giovinetta I0 * fuggi' mi, e nel suo abito mi chiusi, e promisi la via della sua setta. Uomini poi, a mal piti ch' al bene usi, Io6 fuor mi rapiron della dolce chiostra ; e Dio si sa qual poi mia vita fusi. E quest' altro splendor, che ti si mostra I0 9 dalla mia destra parte, e che s' accende di tutto il lume della spera nostra, cio ch' io dico di me di s& intende. " Sorella fu, e cosi le fu tolta di capo 1' ombra delle sacre bende. Ma poi che pur al mondo fu rivolta "* contra suo grado e contra buona usanza, non fu dal vel del cor giammai disciolta. Quest' e" la luce della gran Costanza, "^ che del secondo vento di Suave genero il terzo, e 1' ultima possanza." Cosi parlommi, e poi comincio " A*ve> Maria" cantando ; e cantando vanio come per acqua cupa cosa grave. CANTO III 33 But even as it chanceth, should one food sate us The while for another the appetite remaineth, that Incon * tan * returning thanks for that, we ask for this ; so with gesture and with word did I, to learn from her what was that web through which she had not drawn the shuttle to the end. " Perfected life and high desert enheaveneth a lady s. Clara more aloft," she said, " by whose rule down in your world there are who clothe and veil them- selves, that they, even till death, may wake and sleep with that Spouse who accepteth every vow that love hath made conform with his good pleasure. From the world, to follow her, I fled while yet a girl, and in her habit I enclosed myself, and promised the way of her company. Thereafter men more used to ill than good tore me away from the sweet cloister ; and God doth know what my life then became. And this other splendour who revealeth herself Constance to thee on my right side, and who kindleth herself with all the light of our sphere, doth understand of her that which I tell of me. She was a sister, and from her head was taken in like manner the shadow of the sacred veil. Yet, turned back as she was into the world, against her pleasure and against good usage, from her heart's veil never was she loosened. This is the light of the great Constance, who, from the second blast of Suabia, conceived the third and final might." Thus did she speak to me, and then began to sing A*vc Maria, and vanished as she sang, like to a heavy thing through the deep water. 34 PARADISO La vista mia, che tanto la seguio s 4 quanto possibil fu, poi che la perse volsesi al segno di maggior disio, ed a Beatrice tutta si converse ; Xa 7 ma quella folgoro nello mio sguardo si che da prima il viso non sofferse, e cio mi fece a domandar pill tardo. X 3 1 6- 1 8. Narcissus took his own reflection for an actual being. Dante took the actual beings he now saw for reflections. 29. A substance is anything that exists in itself, e.g. a man, a tree, a sword. It is opposed to accident, that which exists only as an experience or an attribute of some " substance," e.g. love, greenness, brightness. Compare Vita Nuova, 25'. 41. Thy name, and your lot (*'.*. the lot thou shareat with thy companions). 49. Piccarda was the daughter of Simone Donati, and the sister of Dante's friend Forese (see Purg . xxiii. 40, tqq.) and of the celebrated Corso (compare Gardner i. 4. "Blacks and Whites, " and Villani, vii. 114 etc., etc.). Dante's wife Gemma was the daughter of Manetto Donati, and she too had a brother Forese (Dante's brother-in-law therefore). This has often given rise to confusion. 51. Slowest in the daily revolution from East to West, because nearest to the centre of the Earth and of the whole celestial rotation ; but swiftest in the sense that its proper motion (from West to East) has a shorter period than that of any other sphere. 54. Rejoice to have their form, or essential being, in CANTO III 35 My sight, which followed her far as it might, The when it had lost her turned to the target of inconstect a greater longing, and bent itself all upon Beatrice ; but she so flashed upon my look, that at the first my sight endured it not ; and this made me the slower with my questioning. conformity to the divine order, which is itself the form of the universe. Compare i. 104, and also vii. 133- 141, note. 70-90. Compare vi. 112-1 26. 87. " That it createth, out of nothing, as angols and rational souls, and that nature maketh, that is produceth by generating. " Benvemito. Cf. vii. 130/^7. 98. Clara (1194-1253), the friend and disciple ot Francis of Assisi. 101, 2. Note the qualification. Not all vows are accepted. See Parad. v. 64-84. 106. Her brother Corso, especially, who compelled her to marry Rossellino della Tosa, a man of violent and factious character with whom at the time he sought alliance. 118-120. Frederick Barbarossa, his son Henry VI. and his grandson Frederick II., are the three " blasts of Saab i a." Constance was the heiress of the Norman house of Tancred which had conquered Sicily and Southern Italy from the Saracens in the eleventh century, and so of the crown of " the two Sicilies " (Naples and Sicily). See Villani, iv. 20 and v. 16, and Introduction^ p. xxxii. PARADISO pICCARDA has left Dante entangled in two per- * plexities. Why are the nuns shorn of what had else been the full measure of their glory because they were torn against their will from the cloister? And if the inconstant moon is the abode of such as have left their vows unfulfilled was Plato right after all in saying that men's souls come down from the planets connatural with them, and return thereto? (1-24). This latter speculation might lead to dangerous heresy, and Beatrice hastens to explain that the souls who come to meet Dante in the several spheres all have their permanent abiding place with God and the Angels in the Empyrean. Their meeting places with Dante are but symbolical of their spiritual state (25-48). But Plato may have had in mind the divine influences that, through the agency of the planets, act upon men's dispositions and produce good or ill effects which should be credited to Lnna Intra due cibi, distant! e moventi d' un modo, prima si morria di fame, che liber uomo I 5 un recasse ai denti. Si si starebbe un agno intra due brame 4 di fieri lupi, egualmente temendo ; si si starebbe un cane intra due dame. Per che, s* io mi tacea, me non riprendo, 7 dalli miei dubbi d' un modo sospinto, poich' era necessario, n commendo. Io mi tacea ; ma il mio disir dipinto xo m' era nel viso, e il domandar con ello pill caldo assai, che per parlar distinto. Fe' si Beatrice, qual fe' Daniello, *3 Nabuccodonosor levando d' ira, che T avea fatto ingiustamente fello ; CANTO IV them rather than to the human will. And indeed it was a confused perception of these divine influences that led men into idolatry (49-63). The other dif- ficulty is removed by a distinction between what we wish to do and what, under pressure, we consent to do ; for if we consent we cannot plead violence in excuse, although we have done what we did not wish to do (64-114) More questions are started in Dante's mind, for only in the all-embracing truth of God can the human mind find that restful possession which its nature promises it. Short of that each newly acquired truth leads on to further questions (i 15-135). Beatrice, who had sighed at Dante's previous bewildered questions, smiles approval now, for he asks her a question as to vows which has some spiritual import (136-142). Between two foods, distant and appetising in like The measure, death by starvation would ensue ere Jjc c .*. ,. Dante's a free man put either to his teeth. perplexities So would a lamb stand still between two cravings of fierce wolves, in equipoise of dread ; so would a dog stand still between two hinds. Wherefore, if I held my peace I blame me not, (thrust in like measure either way by my perplexities) since 'twas necessity, nor yet commend me. I held my peace, but my desire was painted on my face, and my questioning with it, in warmer colours far than if set out by speech. And Beatrice took the part that Daniel took Read by when he lifted Nebuchadnezzar out of the Bcatric wrath that had made him unjustly cruel, 37 38 PARADISO Lana e disse : "To veggio ben come ti tira t6 uno ed altro disio, si che tua cura s stessa lega si che fuor non spira. Tu argomenti : * Se il buon voler dura, *9 la violenza altrui per qual ragione di meritar mi scema la misura ? ' Ancor di dubitar ti da cagione, parer tornarsi 1' anime alle stelle, secondo la sentenza di Platone. Queste son le question che nel tuo velle *s pontano egualemente ; e pero pria trattero quella che piii ha di felle. Dei seraftn colui che piii s' india, Mois, Samuel, e quel Giovanni, qual prender vuoli, io dico, non Maria, non hanno in altro cielo i loro scanni, 3 1 che quegli spirti che mo t' appariro, n hanno all* esser lor pill o meno anni. Ma tutti fanno bello il primo giro, 34 e differentemente han dolce vita, per sentir pill e men 1' eterno spiro. Qui si mostraron, non perch sortita 37 sia questa spera lor ; ma per far segno della celestial ch' ha men salita. Cosi parlar conviensi al vostro ingegno, ** pero che solo da sensato apprende cid che fa poscia d' intelletto degno. Per questo la Scrittura condiscende 45 a vostra facultate, e piedi e mano attribuisce a Dio, ed altro intende ; e santa Chiesa con aspetto umano & Gabriel e Michel vi rappresenta, e F altro che Tobia rifece eano. CANTO IV 39 and she said : " Yea, but I see how this desire The and that so draweth thee, that thy eager- mcon$Uat ness entangleth its own self, and therefore breathes not forth. Thou arguest : If the right will endureth, by what justice can another s violence sheer me the measure of desert ? And further matter of perplexity is given thee by the semblance of the souls returning to the stars, as Plato's doctrine hath it. These are the questions which weigh equally upon thy will ; and therefore I will first treat that which hath the most of gall. He of the Seraphim who most doth sink himself All spirits in God, Moses, Samuel, and that John whichso thou choose to take, not Mary's self. in any other heaven hold their seats than these spirits who but now appeared to thee, nor have they to their being more nor fewer years. But all make beauteous the first circle, and share sweet life, with difference, by feeling more and less the eternal breath. They have here revealed themselves, not that this sphere is given them, but to make sign of the celestial one that hath the least ascent. Needs must such speech address your faculty, which only from the sense-reported thing doth apprehend what it then proceeded! to make fit matter for the intellect. And therefore doth the Scripture condescend to your capacity, assigning foot and hand to acc God, with other meaning ; dation and Holy Church doth represent to you with human aspect Gabriel and Michael, and him too who made Tobit sound again. 40 PARADISO Luna Quel che Timeo dell' anime argomenta *9 non simile a cio che qui si vede, pero che, come dice, par che senta. Dice che T alma alia sua Stella riede, 5* credendo quella quindi esser decisa, quando natura per forma la diede. E forse sua sentenza e* d' altra guisa 55 che la voce non suona ; ed esser puote con intenzion da non esser derisa. S' egl' intende tornare a queste rote 58 1* onor dell' influenza e il biasmo, forse in alcun vero suo arco percote. Questo principio male inteso torse 6l gia tutto il mondo quasi, si che Giove, Mercuric e Marte a nominar trascorse. L' altra dubitazion che ti commove 6 4 ha men velen, pero che sua malizia non ti poria menar da me altrove. Parere ingiusta la nostra giustizia 6 7 negli occhi dei mortali, e argomento di fede, e non d' eretica nequizia. Ma, perch puote vostro accorgimento 7 ben penetrare a questa veritate, come disiri, ti faro contento. Se violenza quando quel che pate, 73 niente conferisce a quel che isforza, non fur quest' aline per essa scusate ; ch volonta, se non vuol, non s'ammorza, 7* ma fa come natura face in foco, se mille volte violenza il torza. Perch&, s' ella si piega assai o poco, 79 segue la forza ; e cosi queste fero, possendo ritornare al santo loco. CANTO IV 41 That which Timaeus argueth of the souls is not The the like of what may here be seen, for seem- Inconstant ingly he thinketh as he saith. He saith the soul returneth to its star, believing Plato's it cleft thence when nature gave it as a form. crror Although perchance his meaning is of other guise than the word soundeth, and may have a not-to-be-derided purport. If he meaneth that the honour and the blame of their influence return unto these wheels, perchance his bow smiteth a certain truth. This principle misunderstood erst wrenched aside idolatry the whole world almost, so that it rushed astray to call upon the names of Jove and Mercury and Mars. The other perplexity which troubleth thee hath less of poison, because its malice could not lead thee away from me elsewhere. For our justice to appear unjust in mortal eyes is argument of faith, and not of heretic ini- quity. But since your wit hath power to pierce unto this truth, e'en as thou wishest I will satisfy thee. If violence: is when he who sufFereth doth naught Violence contribute to what forceth him, then these souls had not the excuse of it ; for if the will willeth not, it cannot be crushed, but doth as nature doeth in the flame, though violence wrench it aside a thousand times. For should it bend itself, or much or little, it doth abet the force ; and so did these, since they had power to return to the sacred place. 42 PARADISO Luna Se fosse stato lor volere intero, 8a come tenne Lorenzo in su la grada e fece Muzio alia sua man severe, cosl le avria ripinte per la strada 8 s ond* eran tratte, come furo sciolte ; ma cosl salda voglia & troppo rada. E per queste parole, se ricolte 1' hai come devi, 1' argomento casso, che t' avria fatto noia ancor piti volte. Ma or ti s' attraversa un altro passo 9* dinanzi agli occhi tal, che per te stesso non usciresti, pria saresti lasso. lo t' ho per certo nella mente messo, 94 ch' alma beata non poria mentire pero ch' e" sempre al primo vero appresso : e poi potesti da Piccarda udire 97 che T afFezion del vel Costanza tenne, 8i ch' ella par qui meco contradire. Molte fiate gia, frate, addivenne I0 che per fuggir periglio, contro a grato si fe* di quel che far non si conyenne ; come Almeone, che, di cio pregato I0 3 dal padre suo, la propria madre spense, per non perder pieta si fe' spietato. A questo punto voglio che tu pense *<* che la forza al voler si mischia, e fanno si che scusar non si posson ForFense. Voglia assoluta non consente al danno, xo ma consentevi in tan to in quanto teme, se si ritrae, cadere in pill afFanno. Pero, quando Piccarda quelio espreme, Ir * della voglia assoluta intende, ed io delFaltra, si che ver diciamo insieme." CANTO IV 43 If their will had remained intact, like that which The held Lawrence upon the grid, and made Mucius stern against his own right hand, absolute it would have thrust them back upon the path ^ whence they were drawn, so soon as they were loose ; but such sound will is all too rare. Now by these words, if thou hast gleaned them as thou should'st, the argument which would have troubled thee more times than this, is rendered void. But now across thy path another strait confronts thine eyes, through which ere thou should' et win thy way alone, thou should'st be weary. I have set it in thy mind for sure, that no blessed soul may lie because hard by the Primal Truth it ever doth abide ; and then thou mightest hear from Piccarda that her devotion to the veil Constance still held, so that here she seemeth me to contradict. Many a time ere now, my brother, hath it come And the to pass that to flee peril things were done, pl against the grain, that were unmeet to do ; so did Alcmaeon, moved by his father's prayer, slay his own mother, and not to sacrifice his filial piety became an impious son. Ai this point, I would have thee think, violence receiveth mixture from the will, and they so work that the offences may not plead excuse. The absolute will consenteth not to the ill, but yet consenteth in so far as it doth fear, should it draw back, to fall into a worse annoy. Wherefore, when Piccarda expresseth this, she meaneth it of the absolute will, and I of the other ; so that we both speak truth together. " 44 PARADISO Lima Cotal fu Pondeggiar del santo rio, "5 ch' usci del fonte ond' ogni ver deriva ; tal pose in pace uno ed altro disio. " O amanza del primo amante, o diva, " 8 diss' io appresso, il cui parlar m' inonda, e scalda si, che pill e piti m' avviva, non & Paffezion mia tanto profonda, iax che basti a render voi grazia per grazia ; ma quei che vede e puote a cio risponda. Io veggio ben che giammai non si sazia Ia * nostro intelletto, se il ver non Io illustra, di fuor dal qual nessun vero si spazia. Posasi in esso, come fera in lustra, "7 tosto che giunto P ha : e giugner puollo ; se non, ciascun disio sarebbeyrwj/r^. Nasce per quello, a guisa di rampollo, X 3 a pi& del vero il dubbio : ed & natura, che al sommo pinge noi di collo in collo. Questo m' invita, questo m' assicura, *33 con riverenza, donna, a domandarvi d 7 un' altra verita che m' & oscura. Io vo' saper se T uom puo satisfarvi *& ai voti manchi si con altri beni, ch* alia vostra statera non sien parvi." Beatrice mi guardo con gli occhi pieni T 39 di faville d' amor cosi divini, che, vinta, mia virtd diede le reni, e quasi mi perdei con gli occhi chini. X 4 a 13-15. Daniel divined the dream Nebuchadnezzar had dreamed as well as the interpretation of it (Daniel ii.), So Beatrice knew what problems were exercising Dante's mind as well as what were the solutions. 24. In the Timafu.t, which was accessible to Dante in the Latin paraphrase of Chalcidius. Dante's direct CANTO IV 45 Such the rippling of the sacred stream which The issued from the Spring whence all truth down- nconi floweth ; and being such, it set at peace one and the other longing. " O love of the primal Lover, O divine one," said I then, " whose speech o'erfloweth me and warmeth, so that more and more it quickeneth me, my love hath no such depth as to suffice to render grace for grace ; but may he who seeth it, and hath the power, answer thereto. Now do I see that never can our intellect be The mind sated, unless that Truth shine on it, beyond which no truth hath range. Therein it resteth as a wild beast in his den so soon as it hath reached it ; and reach it may ; else were all longing futile. Wherefore there springeth, like a shoot, ques- tioning at the foot of truth ; which is a thing that thrusteth us to-wards the summit, on from ridge to ridge. This doth invite me and giveth me assurance, with reverence, lady, to make question to thee as to another truth which is dark to me. I would know if man can satisfy you so for broken vows, with other goods, as not to weigh too short upon your balance." Beatrice looked on me with eyes filled so divine with sparks of love, that my vanquished power turned away, and I became as lost with eyes downcast. knowledge of Plato was doubtless confined to this one dialogue. The doctrine ascribed to Plato, implicitly here and explicitly in Conv. ii. 14: 27, sqq ; ir. 21 : 17, tqq. (compare Eclogue ii. 16, 17), goes somewhat 4 6 NOTES beyond the warrant of the text either in the Greek or Latin. 27. Plato's doctrine (as understood by Dante) is poisonous because it ascribes to the admitted influences of the heavenly bodies such a pre-potency as would be fatal to the freewill and therefore to morality. Cf. especially Purg. xvi. 58-81 and xviii. 61-72. 41-41. According to the psychology of Aristotle and the Schoolmen, the Intellect works upon images, etc., which are retained in the mind after the sense impressions that produced them have vanished. Thus the imaginative faculties receive from the faculties of tense the impressions which they then present to the intellect for it to work upon. Wallace, 53. 45. " And even the literal sense is not the figure itself, but the thing figured. For when Scripture names the arm of God, the literal sense is not that God hath any such corporeal member, but hath that which is signified by the said member, to wit operative power." Thomas Aquinas. 48. Raphael. See Jobit xi. 2-17. Note that the Vulgate calls the father, as well as the son, Tobias. 51. The controversy still rages as to how far Plato is to be taken literally and how far Aristotle's matter of fact interpretation (and refutation) of his utterances is justified. Thomas Aquinas says: "Now certain say that those poets and philosophers, and especi- ally Plato, did not mean what the superficial sound of their words implies, but chose to hide their wisdom under certain fables and enigmatical phrases, and that Aristotle was often wont to raise objections, not to their meaning, which was sound, but to their words ; lest any should be led into error by this way of speaking ; and so saith Simplicius in his omment. But Alexander would have it that Plato and the other ancient philosophers meant what their words seem externally to imply ; and that Aristotle strove to argue not only against their words, but against their meaning. But we need not greatly con- cern ourselves as to which of these is true; for the study of philosophy is not directed to ascertaining what men have believed, but how the truth of things standeth." Simplicius (6th century) and Alexander of Aphrodisias (2nd and 3rd centuries) are the two greatest of the Greek commentators on Aristotle. CANTO IV 47 It is interesting to note that even Beatrice hesitates between the two schools of interpretation. 54. The soul is the form, or essential and constituent principle, of man. 61-63. This passage is important as throwing light on Dante's constant assumption that the heathen deities, though in one sense " false and lying " (Inf. i. 72) yet stand for some truly divine reality. We see here that idolatry springs from a misconception of the divine influences of which the heavenly bodies are the instruments. Its essential content therefore is real and divine, its form is false and impious. Compare viii. 1-9 and Coav. ii. 5 : 34-51, 6: 113-126. 64-69. A difficult and much controverted passage. It is taken in the translation to mean : ' The apparent return of the souls to the stars might easily betray you unawares into heresy ; but the apparent injustice of heaven, however it may exercise your faith, will not lead you into any positive error. You will simply be left in suspense till I explain.' Argomento difedt would then mean " the subject matter on which faith exercise* itself." No explanation is quite satisfactory. 73-114. The whole psychology of free and enforced action is Aristotelian. The definition of enforced action in lines 73, 74 is taken direct from a passage in the Ethics. Wallace, 63. 3, 4. Lawrence ( t A. D. 258) and Mucius Sczvoia were alike tried by fire. Note the parallel between sacred and profane history habitual with Dante. 94-96. Cf. Hi. 31-33. 97. C/.in. 117. 103-104. Eriphyle, bribed by the celebrated neck- lace of Harmonia, persuaded her husband Amphiaraus to join the expedition of the Seven against Thebes, in which he knew he would perish. He commanded their son Alcmseon to avenge him. Compare Inf. xx. 31-36. Purg. xii. 49-51.. 109-114. Compare Purg. xxi. 61-66. 131. Dubbio means a question or a difficulty, not a "doubt." Natura is taken here in a concrete sense, " a natural impulse." The word sometimes simply means "a thing. n Compare i. 103 and no, where case and nature are used as equivalents. PARADISO D EATR1CE, rejoicing in Dante's progress, explains *-* the supreme gift of Free Will, shared by angels and men and by no other creature (1-24). Hence may be deduced the supreme significance of vows, wherein this Free Will, by its own act, sacrifices itself. Wherefore there can be nothing so august as to form a fitting substitute, nor any use of the once consecrated thing so hallowed as to excuse the breaking of the vow (15-33). And yet Holy Church grants dispensations (34-39). The explanation lies in the distinction between the content of the vow (the specific thing consecrated) and the act of vowing (40-45). The vow must in every case be kept, but he who has made it, may, under due authority, sometimes substitute for the specific content of the vow some other, worth half as much again ; which last condition precludes any substitute for Luna. S' io ti fiammeggio nel caldo d' amore di la dal modo che in terra si vede si che degli occhi tuoi vinco il valore, non ti maravigliar ; ch cio precede 4 da perfetto veder, che come apprende, cos! nel bene appreso move il piede. Io veggio ben si come gia risplende 7 nello intelletto tuo 1' eterna luce, che, vista sola, sempre amore accende ; e s* altra cosa vostro amor seduce, xo non se non di quella alcun vestigio mal conosciuto, che quivi traluce. Tu vuoi saper, se con altro servigio, *s per manco voto, si pud render tanto, che 1' anima sicuri di litigio." Si comincio Beatrice questo canto ; xfi e si com' uom che suo parlar non spezza, continue cosl il processo santo : 48 CANTO V the complete self-dedication of monastic vows (46-63). And he who makes a vow such as God can not sanction, has in that act already done evil; to keep such a vow is only to deepen his guilt; and, kept or broken, it brings his religion into contempt (64-84). Dante's further questioning is cut short by their ascent to Mercury, which grows brighter at their presence. Here, in the star that scarce asserts itself, but is lost to mortals in the sun's rays, are the once ambitious souls, that now rejoice in the access of fresh objects of love. They approach Dante, and one of them, with lofty gratulations, offers himself as the vehicle of divine enlightenment. Dante questions him as to his history and the place assigned to him in heaven ; whereon the spirit (Justinian) so glows with joy that his outward form is lost in light (85-139). " If I flame on thee in the warmth of love, The beyond the measure witnessed upon earth, and inconstairt so vanquish the power of thine eyes, marvel not ; for this proceedeth from perfect vision, which, as it apprehendeth, so doth advance its foot in the apprehended good. Well do I note how in thine intellect already doth reglow the eternal light, which only seen doth ever kindle love ; and if aught else seduce your love, naught is it save some vestige of this light, ill understood, that shineth through therein. Thou wouldst know whether with other service Broken reckoning may be paid for broken vow, so great vows as to secure the soul from process." So Beatrice began this chant, and, as one who interrupteth not his speech, continued thus the sacred progress : 50 PARADISO Lnna " Lo maggior don, che Dio per sua larghezza X 9 fesse creando, ed alia sua bontate piu conformato, e cjueJ ch' ei pitl apprezza, fu della volonta la libertate, di che le creature intelligenti, e tutte e sole furo e son dotate. Or ti parra, se tu quinci argomenti, *S 1' alto valor del voto, s' si fatto, che Dio consenta quando tu consent! ; che", nel fermar tra Dio e 1* uomo il patto, * 8 vittima fassi di questo tesoro, tal qual io dico, e fassi col suo atto. Dunque che render puossi per ristoro ? 3* Se credi bene usar quel ch' hai offerto, di mal tolletto vuoi far buon lavoro. Tu se' omai del maggior punto certo ; 34 ma, perch& santa Chiesa in cid dispensa, che par contra lo ver ch' io t' ho scoperto, convienti ancor sedere un poco a mensa, 37 pero che il cibo rigido ch' hai preso richiede ancora aiuto a tua dispensa. Apri la mente a quel ch' io ti paleso, 4 e fermalvi entro ; ch& non fa scienza, senza lo ritenere, avere inteso. Due cose si convengono all' essenza 43 di questo sacrificio : 1' una quella di che s4 fa, 1' altra & la convenenza. Quest' ultima giammai non si cancella, 4 6 se non servata, ed intorno di lei si precise di sopra si favella ; pero necessita fu agli Ebrei 49 pur 1' ofFerere, ancor che alcuna ofFerta si permutasse, come saper dei. CANTO V 51 t The greatest gift God of his largess made at The Free wiH the creation, and the most conformed to his own m excellence, and which he most prizeth, was the will's liberty, wherewith creatures intelli- gent, both all and only, were and are endowed. Now will appear to thee (if thence thou draw due inference) the high worth of the vow, if so made that God consent when thou consentest ; for in establishing the compact between God and and TOW; man, the victim is made from out this treasure, such as I pronounce it, and made by its own act. What may be rendered, then, as restoration ? If thou think to make good use of that which thou hadst consecrated, thou wouldst do good works from evil gains. Thou art now assured as to the greater point; but since holy Church granteth herein dis- pensations, which seemeth counter to the truth I have unfolded to thee, it behoves thee still to sit a while at table, be- cause the stubborn food which thou hast taken demandeth further aid for thy digestion. Open thy mind to that which I unfold to thee, and fix it there within ; for to have understood without retaining maketh not knowledge. Two things pertain to the essence of this sacri- fice : first, that whereof it is composed, and then the compact's self. This last can ne'er be cancelled save by being kept ; and concerning this it is that the dis- course above is so precise ; therefore it was imperative upon the Hebrews plspecsa- to offer sacrifice in any case, though the thing tions offered might sometimes be changed, as thou ghouldst know. 52 PARADISO L' altra, che per mater ia t' & aperta, $* puote bene esser tal, che non si falla, se con altra materia si converta. Ma non trasmuti carco alia sua spalla 55 per suo arbitrio alcun, senza la volta e della chiave bianca e deJla gialla ; ed ogni permutanza creda stolta, & se la cosa dimessa in la sorpresa, come il quattro nel sei, non & raccolta. Pero qualunque cosa tanto pesa 6l per suo valor, che tragga ogni bilancia, satisfar non si pud con altra spesa. Non prendan li mortali il voto a ciancia : 5 * siate fedeli, ed a cid far non bieci ; come Jept alia sua prima mancia, cui pill si convenia dicer : Malfcci, 6 7 che, servando, far peggio ; e cosi stolto ritrovar puoi lo gran duca dei Greci, onde pianse Ifigenia il suo bel volto, ? e e fe' pianger di s li folli e i savi, ch'udir parlar di cosi fatto colto. Siate, Cristiani, a movervi piil gravi, ?i non siate come penna ad ogni vento, e non crediate ch' ogni acqua vi lavi. Avete il vecchio e il nuovo testamento, 7 6 e il pastor dei la Chiesa che vi guida : questo vi basti a vostro salvamento. Se mala cupidigia altro vi grida, 79 uomini siate, e non pecore matte, si che il Giudeo di voi tra voi non rids. Non fate come agnel che lascia il latte ** della sua madre, e semplice e lascivo seco medesmo a suo placer combatte." CANTO V 53 The other thing, which hath been unfolded to The thee as the matter, may in sooth be such that ta there is no offence if it be interchanged with other matter. But let none shift the load upon his shoulder at his own judgment, without the turn both of the white and of the yellow key ; and let him hold all changing to be folly, unless the thing remitted be contained in that assumed in four to six proportion. Wherefore what thing soe'er weigheth so heavy in virtue of its worth as to turn every scale, can never be made good by any other outlay. Let mortals never take the vow in sport; be ETU>OW loyal, and in doing this not squint-eyed ; like as was Jephthah in his firstling vow ; yhom it had more become to say : / did amiss, than keep it and do worse ; and in like folly mayst thou track the great chief of the Greeks, wherefore Iphigenia wept that her face was fair, and made simple and sage to weep for her, hearing of such a rite. Ye Christians, be more sedate in moving, not like a feather unto every wind ; nor think that every water cleariaeth you. Ye have the Old and the New Testament and the shepherd of the Church to guide you ; let this suffice you, unto your salvation. If sorry greed proclaim aught else to you, be And eva men, not senseless heep, lest the Jew in your P ardonr * midst should scoff at you. Do not ye as the lamb who leaves his mother's milk, silly and wanton, fighting with himself for his disport.' 1 54 PARADISO Salita Cosl Beatrice a me, com' io scrivo ; 8 s poi si rivolse tutta disiante a quella parte ove il mondo & pill vivo. Lo suo tacere e ii trasmutar sembiante b8 poser silenzio al mio cupido ingegno, che gia nuove question! avea davante. E si come saetta, che nel segno 9* percote pria che sia la corda queta, cosi corremmo nel secondo regno. Mercorio Quivi la donna mia vid' io si lieta, 94 come nel lume di quel ciel si mise, che pill lucente se ne fe' il pianeta. E se la Stella si cambio e rise, 97 qual mi fee' io, che pur di mia natura trasmutabile son per tutte guise ! Come in peschiera, ch' e* tranquilla e pura, I0 traggonsi i pesci a cio che vien di fuori per modo che Io stimin lor pastura ; 11 vid* io ben pid di mille splendori I0 3 trarsi ver noi, ed in ciascun s' udia : Ecco ch't crcscera It nostri amort. E si come ciascuno a noi venia, Io6 vedeasi 1' ombra piena di letizia nel fulgor chiaro che da lei uscia. Pensa, letter, se quel che qui s' inizia I0 9 non procedesse, come tu avresti di pill sapere angosciosa carizia ; c per te vederai, come da questi "* m' era in di*io d' udir lor condizioni, si come agli occhi mi fur manifesti. " O benc nato, a cui veder li Troni zl * del trionfo eternal concede grazia, piima che la milizia s' abbandoni, CANTO V 55 Thus Beatrice to me, as I write ; then turned The her all in longing to that part where the world quickeneth most. Her ceasing and her transmuted semblance en- joined silence on my eager wit, which already had new questionings before it. And even as an arrow which smiteth the targe ere the cord be still, so fled we to die second realm. There I beheld my Lady so glad, when to the light of this heaven she committed her, that the planet's self became the brighter for it. And if the star was changed and laughed, what then did I, who of my very nature am sub- jected unto change through every guise ! As in a fish-pool still and clear, the fishes draw to Approach aught that so droppeth from without as to make spurits them deem it somewhat they may feed on, so did I see more than a thousand splendours draw towards us, and in each one was heard : Lo ! one t tvho shall increase our loves. And as each one came up to us, the shade ap- peared full filled with joy, by the bright glow that issued forth of it. Think, reader, if what I now begin proceeded not, how thou would *st feel an anguished dearth of knowing more, and by thyself thou shalt perceive how it was in my longing to hear from these concerning their estate, soon as they were revealed unto my eyes. " O happy-born, to whom grace concedeth to Justinian look upon the Thrones of the eternal triumph ere thou abandonest thy time of warfare, 56 PARADISO Mercuric del lume che per tutto il ciel si spazia " 8 noi semo accesi : e pero, se disii di noi chiarirti, a tuo piacer ti sazia." Cos! da un di quelli spirti pii I2X detto mi fu ; e da Beatrice : " Di ', di ', sicuramente, e credi come a dii." " lo veggio ben si come tu t' annidi "* nel proprio lume, e che dagli occhi il traggi, perch' ei corruscan, si come tu ridi ; ma non so chi tu sei, n& perch aggi, "7 anima degna, il grado della spera, che si vela ai mortal con altrui raggi." Questo diss' io diritto alia lumiera X 3 che pria m' avea parlato, ond' ella fessi lucente pill assai di quel ch' ell' era. Si come il sol, che si cela egli stessi *33 per troppa luce, come il caldo ha rose le temperanze dei vapori spessi ; per piti letizia si mi si nascose X 3 6 dentro al suo raggio la figura santa, e cosi chiusa chiusa mi rispose nel modo che il seguente canto canta. *39 13-4. Angels and men. 26-7. Compare iii. 101-2. 32, 33. 'To apply to some other good purpose what has been vowed, would only be like giving the pro- ceeds of oppression or plunder in charity.' 34. See lines 13-15. 51. Regulations as to substitution or " redemption" are found in Exodus xiii. 13, xxxiv. 20, and Numbers xviii. 15-18. But the subject is most fully treated in the last chapter of Leviticus. 57. In popular estimate, 'the silver key of know- ledge and the golden key of authority.' But Aquinas says more accurately : " for either of these [i.e. to decide CANTO V 57 by the light that rangeth through all heaven are we The enkindled ; and therefore if thou desire to draw light from us, sate thee at thine own will." Thus by one of those devout spirits was said to me, and by Beatrice : "Speak, speak securely, and believe as thou would'st deities." " Verily, I see how thou dost nestle in thine own Dante light, and that thou dost draw it through thine eyes, because they sparkle as thou smilest ; but I know nor who thou art, nor why, O worthy soul, thou art graded in this sphere, which veileth it to mortals in another's rays." This I said, turned towards the light which first had spoken to me ; whereat it glowed far brighter yet than what it was before. Like as the sun which hideth him by excess of light when the heat hath gnawed away the tempering of the thick vapours, so by access of joy the sacred figure hid him in his own rays, and thus enclosed, enclosed, answered me in such fashion as chanteth the following chant. that the penitent is fit to be absolved, and actually to absolve him] a certain power or authority, is needed ; and so we distinguish between two keys, one pertaining to the judgment as to the fitness of him to be absolved, the other pertaining to the absolu- tion itself." Compare Purg. ix. 1 18-126. 66-72. Both Jephthah (Judges xi.) and Agamemnon sacrificed their daughters. 79-84. 'If ignorant and unauthorised pardoners* and others tempt you to light-hearted vows and offer you easy terms of remission, do not be so senseless as to be misled by them. The blessing of the Christian dispensation is turned into a curse by such as do the 5 8 NOTES like, and the very Jews have a right to make a mock of them.' Compare xxix. 118-126. 87. The Equator is the swiftest part of the heaven (Conv. ii. 4: 52-62.) The equinoctial point is the germinal point of the Universe ( Parad. x. 1-21). The sun is the source of all mortal life (Parad. xxii. 116). Dante's words may apply to any of the three; but since, at the date of the Vision, the sun is at the equinoctial point, they all coincide. CANTO V 59 105. (If. Purg. xv. 55-57, 71 sqq. 115. Compare viii. 34-39, note ; and ix. 61 note. 1 1 7. The church on earth is militant ; only in heaven triumphant. 124-126. The last reference to the features of any blessed spirit as discerned by Dante. 129. Mercury is so near the sun as to be seldom visible. alia mia donna riverenti, ed essa fatti gli avea di se' contenti e certi, rivolsersi alia luce, che promessa 43 tanto s' avea, e : " Di' chi siete ? " fue la voce mia di grande afFetto impressa. E quanta e quale vid' io lei far piiie 46 per allegrezza nuova che s' accrebbe, quand' io parlai, all' allegrezze sue ! CANTO VIII 93 And as we see a spark within a flame, and as a The voice within a roice may be distinguished, if one amorous stayeth firm, and the other cometh and goeth ; so in that light itself I perceived other torches moving in a circle more and less swift, after the measure, I suppose, of their eternal vision. From a chill cloud there ne'er descended blasts, or visible or no, so rapidly as not to seem hindered and lagging to whoso should have seen those lights divine advance towards us, quitting the circling that hath its first beginning in the exalted Seraphim. And within those who most in front appeared, Blessed Hosannab sounded in such wise that never since s P |nts have I been free from longing to re-hear it. Then one drew himself more nigh to us, and alone began : " All we are ready at thy will, that thou mayst have thy joy of us. We roll with those celestial Princes in one circle Carlo and in one circling and in one thirst, to whom MartcU thou from the world didst sometime say : Te 'who by understanding gi 30- The hideous tyrant Ezzelino da Romano CANTO IX nj (Compare Inf. xii. 109, no); whose mother dreamed she gave birth to a firebrand that consumed the whole district. 33-36. Her amours with Sordello were specially notorious. In 1265 (when she was about 67 years old) she executed a deed of manumission, conferring formal freedom on a number of slaves (who probably had already secured the reality) in the house of Dante's friends the Cavalcanti. It is therefore possible that Dante was in possession of private sources of informa- tion as to penitence in closing years, an edifying end, grateful dependents who prayed for the departed soul, etc. No such knowledge, however, except that she had a certain reputation for humanity, has reached the world at large, and the scandalised protest which Dante anticipated and defied has not failed to make itself heard! 46-48. A much discussed passage, which prob- ably refers to the defeats inflicted on the Paduans at Vicenza by Can Grande of Verona (see Villani, ix. 63) in and about 1314. * Paduan blood shall dye the Bacchiglione red because of Paduan resistance to the Empire.' 49-51. Riccardo da Cammino, Lord of Treviso. He was murdered in 1312. He was the son of the " Good Gherard" (Purg. xvi. 124-140, Conv. iv. 14: 111-130), and the husband of Judge Nino's daughter Giovanna (Purg. viii. 71). 53. Alessandro Novello, Bishop of Feltre, 1298-1320. In 13 14 he surrendered certain Ghibelline refugees from Ferrara to Pino della Tosa, King Robert's vicar there, who executed them. 54. A papal prison on lake Bolsena, or perhaps in Viterbo. 61. Compare viii. 34-39. xxviii. 103-105, notes. "For they are called Thrones by whom God doth exercise his judgments " Gregory, quoted by Aquinas. 66. Compare viii. 25-27. 76-78. Compare viii. 25-27. Argument. Compare Isaiah vi. 2. 85-93. At Gibraltar, where the Mediterranean flows out of the ocean, the sun (according to Dante's geo- graphy) is on the horizon when it is noon-day on the Levant. Thus the stretch of the sea makes zenith at ii 4 NOTES its end of what is horizon at its beginning ; i.e. U extends over a quadrant. See map on p. 101. 93. When Caesar's fleet won a victory over the Pompeians in B.C. 49. Cf. Purg. xviii. 102. 94. Folco of Marseilles was a Troubadour (fl. 1180- 1195), and afterwards a Cistercian monk. As bishop of Toulouse (1105-1231) he took a leading part in the infamous Albigensian Crusades. 97. Dido, whose love for ^Eneas wronged the memory of her husband Sichseus and of his wife Creusa. 100, 101. Phyllis, beloved ol Demophoon the son of Theseus and Phedra, was the daughter of the Thracian king Sithon, and hence is called Rhodopeian, after the mountain Rhodope in Thrace. According to Ovid, Demophoon ultimately returned to keep his plighted faith, but Phyllis had already slain herself in despair a* his protracted absence. 102. Idle was the last love of Hercules (Alcides). On hearing of this attachment, Dejanira, the wife of Hercules, sent him the fatal shirt of Nessus, thus caus- ing his death. Nessus the Centaur had offered an insult to Dejanira as he was bearing her across a stream, and Hercules shot him. As he expired he told Dejanira that the garment, steeped in his blood, would have the power of winning back the affections of Hercules if ever they wandered from her. It is this vengeance of the Centaur which is referred to by Dante in Inf. xii. 67-69. 126. Rebukes the slackness of the Pope in face of the capture of Acre by the Saracens in 1291, after which the Christians had no foothold in the Holy Land. Cf. Villani vii. 145. 134-5. Compare Parad. xii. 83. There was money to be got out of studying Ecclesiastical Law. Com- pare Conv. i. 9: 18-25, etc. PARADISO GOD as self existent contemplating himself as mani- fested, in that love which in either aspect he breathe* forth, made all objects of intelligence or sense with that order which speaks of him to all beholders (1-6). Let the reader, then, look upon the equinoctial point, which so clearly displays that art of God which be himself ever contemplates, in love (7-11). Let him reflect how the influences of the sun and planets the seasons and other alternations would be effective over a smaller part of the earth if the inclination of the ecliptic were less, and would be too violent in their contrasts if it were greater (13-21). If the reader will not give himself time to work out these and other such hints, weary listlessness instead of enjoyment will be the fruit of his study, for the author cannot pause to elaborate them for him (22-27). The sun is in the spring equinoctial point and Dante is with him (28-39). Standing out against the sun by their very brightness are spirits rejoicing in the vision of the relation of the Father to the Son and Sole Guardando nel suo figlio con P amore che 1' uno e 1' altro eternalmente spira, lo primo ed ineffabile valore quanto per mente o per loco si gira 4 con tanto ordine fe', ch' esser non puote senza gustar di lui chi cio rimira. Leva dunque, lettor, all' alte rote 7 meco la vista dritto a quella parte dove 1' un moto e 1' altro si percote ; e 11 comincia a vagheggiar nelP arte 1C di quel maestro, che dentro a s 1* ama tanto che mai da lei 1' occhio non parte. 116 CANTO X to the Holy Spirit (40-51). Beatrice calls on Dante to thank the sun of the angels ; and he thereon so con- centrates his thought on God as to forget Beatrice (51-60); in pleasure whereat she smiles so beauteously as to shatter the undivided unity of his mind ; which thus broken up distributes itself amongst the wondrous objects that claim it (61-63). Twelve spirits surround Dante and Beatrice, as with a crown, and thrice circle them, uttering music that may not be conceived on earth (64-78) ; then pause, while one of them, Thomas Aquinas, declares that since the divine grace has kindled in Dante such true love as must ever increase itself by the mere act of loving, and has revealed to him that heavenly bliss to which he who has once known it must ever return, it follows that every blessed soul must freely love to do him pleasure (79-90) ; whereon he tells him who are the other flames (91-138) ; whereon the wheel of lights again begins to revolve with ineffable music (139-148). Gazing upon his Son with the Love which the The one and the other eternally breathes forth, the P radent primal and ineffable Worth, made whatsoever circleth through mind or space Creation with so great order that whoso looketh on it may not be without some taste of him. Then, reader, raise . with me thy sight to the exalted wheels, directed to that part where the one movement smiteth on the other ; and amorously there begin to gaze upon that Master's art, who within himself so loveth it, that never doth he part his eye from it. "7 n8 PARADISO Sole Vedi come da indi si dirama X 3 1* obbliquo cerchio che i pianeti porta, per satisfare al mondo che li chiama ; e BC la strada lor non fosse torta, l6 molta virtti nel ciel sarebbe in vano, e quasi ogni potenza quaggiil morta : c se da dritto piii o men lontano X 9 fosse il partire, assai sarebbe manco e gift e su dell' ordine mondano. Or ti riman, letter, sopra il tuo banco, M retro pensando a cid che si preliba, s' esser vuoi lieto assai prima che stance. Messo t' ho innanzi : omai per te ti ciba ; *s che* a se* torce tutta la mia cura quella materia ond' io son fatto scriba. Lo ministro maggior della natura, ^ che del valor del cielo il mondo imprenta e col suo lume il tempo ne misura, con quella parte che su si rammenta 3* congiunto, si girava per le spire in che piii tosto ognora s' appresenta. Ed io era con lui ; ma del sail re 34 non m' accors' io, se non com' uom a' accorge, anzi il primo pensier, del suo venire. E Beatrice quella che si scorge 37 di bene in meglio, si subitamente che T atto suo per tempo non si sporge. Quant' esser convenia da s lucente 4 quel ch' era dentro al sol dov' io entra'mi, non per color, ma per lume parvente ! Perch' io Io ingegno, 1' arte e 1' uso chiami, 43 si nol direi che mai s' imaginasse, ma creder puossi, e di veder si brami. CANTO X 119 See how thence offbrancheth the oblique circle The that beareth the planets, to satisfy the world pru that calleth on them ; and were their pathway not inclined, much virtue in the heaven were in vain, and dead were almost every potency on earth ; and if, from the straight course, or more or less The ecliptic remote were the departure, much were lacking to the cosmic order below and eke above. Now stay thee, reader, on thy bench, back thinking on this foretaste, wouldst thou have good joyance ere that thou be weary. I have set before thee ; now feed thou thyself, for that matter whereof I have made me scribe, now wresteth to itself my total care. The greatest minister of Nature, who with the Sun in worth of heaven stampeth the world, and with e( * UU10 * his light measureth the time for us, united with that part now called to mind, was circling on the spirals whereon he doth pre- sent him ever earlier. And I was with him ; but of my ascent I was no more aware than is a man, ere his first thought, aware that it is coming. 'Tis Beatrice who leadeth thus from good to better, so instantly that her act doth not expatiate through time. How shining in itself must that needs be which in the sun, whereinto I had entered, itself re- vcaleth not by hue, but light ! Though I should summon genius, art, tradition, ne'er could I so express it as to make it imaged ; but it may be believed and let men long to see it. 120 PARADISO Sole E se le fantasie nostre son basse * 6 a taota altezza, non & maraviglia, ch& sopra il sol non fu occhio ch' andasse. Tal era quivi la quarta famiglia *9 dell' alto padre che sempre la sazia, mostrando come spira e come figlia. E Beatrice comincio : " Ringrazia, * 2 ringrazia il sol degli angeli, ch' a questo sensibil t' ha levato per sua grazia." Cor di mortal non fu mai si digesto ss a divozione ed a rendersi a Dio con tutto il suo gradir cotanto presto, com' a quelle parole mi fee' lo ; s8 e si tutto il mio amore in lui si mise, che Beatrice eclisso nell' obblio. Non le dispiacque ; ma si se ne rise, 6l che lo splendor degli occhi suoi ridenti mia mente unita in piu cose divise. lo vidi pill fulgor vivi e vincenti 6 4 far di noi centro e di s& far corona, piu dolci in voce che in vista lucenti. Cosi cinger la figlia di Latona 6 7 vedem talvolta, quando 1' acre & pregno si che ritenga il fil che fa la zona. Nella corte del ciel, ond' io rivegno, ' si trovan molte gioie care e belle tanto che non si posson trar del regno, e il canto di quei lumi era di quelle ; 73 chi non s' impenna si che lassd voli, dal muto aspetti quindi le novelle. Poi, si cantando, quegli ardenti soli ? 6 si fur girati intorno a noi tre volte, come stelle vicine ai fermi poli, CANTO X 1 And if our fantasies are low for such aft exalta- The tion, it is no marvel, for never was there eye that could transcend the sun. Such, there, was the fourth household of the Doctors exalted Father who ever satisfieth it, shew- an ing how he doth breathe, and how beget. And Beatrice began : " Give thanks, give thanks to the sun of the Angels, who of his grace hath to this sun of sense exalted thee." Never was heart of mortal so disposed unto devotion, and so keen to give itself to God with all its will, as at those words was I ; and so wholly was my love committed unto him, it eclipsed Beatrice in oblivion. Her it displeased not ; but she so smiled thereat, the splendour of her laughing eyes parted my erst united mind amongst things multiform. Then saw I many a glow, living and conquering, make of us a centre, and of themselves a crown ; sweeter in voice than shining in appearance. Thus girt we sometimes see Latona's daughter, Halo when the air is so impregnated as to retain the thread that makes her zone. In the court of heaven, whence I have returned, are many gems so clear and beauteous that from that realm they may not be withdrawn, and the song of these lights was of such ; he who doth not so wing himself that he may fly up there, must look for news thence from the dumb. When, so singing, those burning suns had circled round us thrice, like stars neighbouring the fixed poles, 122 PARADISO Sole donne mi parver, non da ballo sciolte, 79 ma che s' arrestin tacite ascoltando fin che le nuove note hanno ricolte. E dentro all' un senti' cominciar : " Quando 8a lo raggio della grazia, onde s' accende verace amore, e che poi cresce amando multiplicato, in te tanto risplende, 8 * che ti conduce su per quella scala, u' senza risalir nessun discende, qual ti negasse il vin della sua fiala per la tua sete, in liberta non fora, se non com' acqua ch' al mar non si cala. Tu vuoi saper di quai piante s' infiora 9* questa ghirlanda, che intorno vagheggia la bella donna ch' al ciel t' avvalora. lo fui degli agni della santa greggia, 94 che Domenico mena per cammino, u' ben s' impingua, se non si vaneggia. Questi, che m' & a destra pid vicino, 97 frate e maestro fummi, ed esso Alberto fu di Colonia, ed io Thomas d' Aquino. Se si di tutti gli altri esser vuoi certo, I0 di retro al mio parlar ten vien col viso girando su per lo beato serto. Quell' altro fiammeggiare esce del riso x 3 di Grazian, che 1' uno e I* altro foro aiuto si che piace in Farad iso. L' altro, ch' appresso adorna il nostro coro, Io6 quel Pietro fu, che con la poverella ofFerse a santa Chiesa suo tesoro. La quinta luce, ch' & tra noi piti bella, X0 9 spira di tale amor, che tutto il mondo laggiil ne gola di saper novella : CANTO X 123 they seemed as ladies, not from the dance The released, but pausing, silent, listening till they pru catch the notes renewed. And within one I heard begin : " Since the Thomas ray of grace, whereat true love is kindled, As * ** and then doth grow, by loving, multifold doth so glow in thee as to conduct thee up upon that stairway, which, save to reascend, no one descendeth, whoso refused his vial's wine to quench thy thirst, were no more free than water that should flow not to the sea. Thou wouldst know with what plants this garland is enflowered, which amorously doth circle round the beauteous lady who strength- eneth thee for heaven. I was of the lambs of the sacred flock that Dominic leadeth upon the way where is good fattening if there be no straying. This, who most neighboureth me upon the right, Alberta* brother and master was to me, and he was M** 11 ** Albert of Cologne, I Thomas of Aquino. If in like manner thou wouldst be assured of all the rest, take way with thy sight after my words, circling above along the blessed wreath. This next flaming issueth from the smile of Gratian, who gave such aid to the one and the other forum, as is acceptable in Paradise. The other who doth next adorn our choir, was that Peter who, with the poor widow, offered his treasure unto Holy Church. The fifth light, which amongst us is most fair, Solomon doth breathe from such a love that all the world down there thirsteth to know the news of it; 124 PARADISO Sole entro v' & P alta mente u' si profondo "* saper fu messo, che, se il vero & vero, a veder tanto non surse il secondo. Appresso vedi il lume di quel cero s che, giuso in came, pito addentro vide 1* angelica natura e il ministero. Nell' altra piccioletta luce ride " 8 quell' avvocato dei tempi cristiani, del cui latino Augustin si provvide. Or, se tu P occhio della mente trani 1SI di luce in luce, retro alle mie lode, gia delP ottava con sete rimani. Per vedere ogni ben dentro vi gode ia P anima santa, che il mondo fallace r -r i i- i i_ fa manifesto a cm di lei ben ode. Lo corpo ond' ella fu cacciata giace Ia ? giuso in Cieldauro, ed essa da martiro e da esilio venne a questa pace. Vedi oltre fiammeggiar P ardente spiro *3 d' Isidore, di Beda e di Riccardo che a considerar fu pill che viro. Questi, onde a me ritorna il tuo riguardo, Z 33 & il lume d' uno spirto, che in pensieri gravi a morir gli parve venir tardo : essa & la luce eterna di Sigieri, T 3* che, leggendo nel vico degii strami, sillogizzo invidiosi veri." Indi come orologio, che ne chiami X 39 nelP ora che la sposa di Dio surge a mattinar lo sposo perch P ami, che P una parte P altra tira ed urge, ^ a tin tin sonando con si dolce nota, che il ben disposto spirto d' amor turge ; CANTO X 125 within there is the lofty mind, to which a wisdom The so profound was granted, that, if the truth be pru< true, no second ever rose to such full vision. Next look upon that taper's light, which, in Dionystas the flesh below, saw deepest into the angelic nature and its ministry. In the next little light laugheth that pleader for the Christian times, with whose discourse Augustine fortified him. Now if thou drawest thy mind's eye from light to light, following my praises, already for the eighth thou art athirst. In seeing every good therein rejoiceth the Boethfas sainted soul, which unmasketh the deceitful world to whoso giveth it good hearing. The body whence it was chased forth, lieth down below in Cieldauro and itself from martyrdom and exile came unto this peace. See flaming next the glowing breath of Isidore, of Bede, and of Richard, who, in contem- plating, was more than man. The one from which thy glance returneth unto me, is the light of a spirit who, in weighty thoughts, him seemed went all too slowly to his death ; it is the light eternal of Sigier who, lecturing in the Vicus Stramints, syllogized truths that brought him into hate." Then as the horologue, that calleth us, what hour Matin the spouse of God riseth to sing her matins to O f tSJf* her spouse that he may love her, Church wherein one part drawing and thrusting other, giveth a chiming sound of so sweet note, that the well-ordered spirit with love swelleth ; 126 PARADISO Sole cosi vid' io la gloriosa rota x *$ movers!, e render voce a voce in tempra ed in dolcezza ch* esser non puo nota, se non cola dove gioir s' insempra. X 4* 1-3. Note the special frequency of references to the Trinity in this and the next following Cantos. Also the emphasis laid, in line 2, on the procession of the Holy Ghost from the Son as well as from the Father. The flloque controversy was one of the chief sources of the alienation between the East and West, which, after widening for centuries, resulted at last in the great schism of 1054 by which the Greek and Latin Churches were severed. 7-9. At the first point of Aries and at the first point of Libra the Equator and the Zodiac cross on the heavenly sphere. The daily movement of the Sun (and all other heavenly bodies) is parallel to the Equator, and his annual movement is along the Zodiac ("the oblique circle that beareth the planets"), so that the daily and the annual movements smite one upon the other at these two points. 31-33. From mid-winter to mid-summer the Sun rises every day a little earlier and a little further North than the day before, and from mid-summer to mid- winter a little later and a little further South. Thus he always travels on a spiral, up or down. It is in the middle of his up-spiral that he encounters the Spring equinoctial point. This passage then indicates the Spring equinox with perfect precision. 97-99. Albertus Magnus (1193-1180) and Thomas Aquinas (c. 1115-1274) "christianised Aristotle," i.e, made Aristotle's works the philosophical basis of Christian doctrine, as well as the store-house of pro- fane learning, thus putting an end to the dislike of the Aristotelian learning which the elder theologians had felt when it was introduced in the twelfth century. From Thomas Aquinas (Doctor Angelicus), and especially his Summa, Dante drew much of his theological learning. Albertus Magnus (Doctor Uni- versalis) taught in Cologne and Paris, and Thomas wa* his beloved pupil. CANTO X 127 co did I see the glorious wheel revolve and The render voice to voice in harmony and sweet- prudn * ness that may not be known except where joy maketh itself eternal. 104. Gratian (fl. c. 1150) brought ecclesiastical and civil law into relation with each other. His Decretum was the first systematic treatise on Canon Law. 106-108. Peter Lombard (c. 1100-1160) collected and discussed the pronouncements of the Christian Fathers in his four books of Sentences, dealing respec- tively with God, the Creation, the Redemption, and the Sacraments and Last Things. In the preface he compares himself to the poor widow of Luke xxi. 1-4. His work became the text-book of theological teach- ing, and Bonaventura, Aquinas, and others wrote com- mentaries on it. 109-114. Solomon, i Kings iii. 12. "There is a dispute amongst certain holy men and theologians whether he [Solomon] be damned or saved" (Petrus Alighieri). 113. As sure as Scripture. 115-117. Dionysius the Areopagite. See Acts xvii. 34. (Compare xxviii. 130, &c.) The works on the Celestial Hierarchy^ &c., that went under his name are now supposed to date from the fifth or sixth century. 1 1 S- 120. Probably Paulus Orosius (early fifth cen- tury), whose Historia advcrsut Paganos was an apologetic treatise written in connection with Augustine's De Ci-vitate Dei to disarm the Pagan contention that Christianity had ruined the Roman Empire. 124-129. Boethius (c. 475-525), whose penetrating influence on Dante is to be traced everywhere. Cf. Conv. ii. 13: 14-16, and many other passages. When in prison, in Pavia, condemned to death by Theodoric, he wrote the Consolation of Philosophy^ a book of noble pagan morality and religion, maintaining that even in this world, and as judged by human reason, the life of the virtuous man is to be preferred before that of the vicious, and the ways of God to man may be justified. Thus he supplemented the exclusive reliance of Christian writers on the compensations of a future 128 NOTES life, and on revealed, as distinct from philosophical truth. The mediaeval consciousness, uncritical as usual, but with a correct enough instinct, laid hold of this welcome supplement without perceiving its essentially pagan presentation, and so found room for Boethius amongst the Christian teachers. The process was facilitated by the fact that Boethius moved in Christian circles, had, in his youth, written certain theological tracts in defence of Christian orthodoxy against Eutychian and other heresies (dealing with the questions at issue from the philosophical point of view), and appears never to have separated himself from the Christian communion, though his spiritual life was fed entirely from Pagan sources. The authenticity of his theo- logical treatises, though raised above all reasonable doubt, is still occasionally disputed. Special prominence is given in the last book of the Consolation of Philosophy to the problem of the reconcilia- tion of God's fore-knowledge with man's freewill. Boethius treats it very fully and with great beauty. In substance the answer is that God's knowledge of the future no more determines it than does his knowledge of the past, and that indeed the distinction between fore- knowledge and after-knowledge does not apply to God at ail, since he is not subject to the conditions of time. The distinction between divine and human knowledge absorbs the lesser distinction between fore- and after- knowledge, and if we are to inquire into the relations in question at all, it must be by trying to form some conception of the higher plane of the divine knowledge in general, not by tormenting ourselves as to the specific CANTO X 129 implications of God'sybr^-knowledge. It is in this con- nection that Boethius gives the definition of eternity that became classical : " Whatsoever, therefore, compre- hendeth and possesseth the whole plenitude of unlimited life at once, to which nought of the future is wanting, and from which nought of the past hath flowed away, this may rightly be deemed eternal." Cf. xxii. 61-69. Argument and Note together with the other passages there referred to. 128. Cieldauro (Golden Ceiling) is a name of St Peter's church in Pavia. 131. Isidore of Seville (c. 560-636), the author of a great Cyclopedia. Bede, the Venerable (c. 673-735). Richard of St Victor (f 1173) wrote a treatise entitled De Contemplationc. Compare Epist. ad Can. Grand., $$2- 554 ( 28). See further xii. 133, note. 136-138. Sigier of Brabant (f probably about 1283), a professor in the University of Paris, where the Rut du Fouarre ran " close to the river, in the region which is still known as the Quarticr Latin, and was the centre of the Arts Schools at Paris " (Toynbee). He took a leading part in the disputes between the mendicant orders and the University, and it is noteworthy that Thomas Aquinas himself was one of his chief op- ponents. He met his death (apparently by an assassin's dagger) at the Papal court at Orvieto, but exactly when does not appear. 140. Spout e of G(w/=the Church. PARADISO /CONTRAST between earth and heaven (i-i*). \*d Thomas, reading Dante's thoughts, renews his discourse in order to remove certain difficulties (13-27), Providence raised up Francis and Dominic to succour the Church (28-42). From Assisi Francis rose sun- like, even as the sun in which Doctor and Poet are now discoursing rises to mortals from Ganges or elsewhere according to the place of their abode (43-54)- **is Sole O insensata cura dei mortal!, quanto son difettivi sillogismi quei che ti fan no in basso batter 1' ali ! Chi retro a iura, e chi ad aforismi sen giva, e chi seguendo sacerdozio, e chi regnar per forza o per sofismi, e chi rubare, e chi civil negozio, chi nel diletto della came involto s' affaticava, e chi si dava all* ozio ; quando, da tutte queste cose sciolto, 10 con Beatrice m' era suso in cielo cotanto gloriosamente accolto. Poi che ciascuno fu tomato ne lo ** punto del cerchio, in che avanti s' era, fermossi come a candelier candelo. Ed io senti* dentro a quella lumiera, che pria m' avea parlato, sorridendo incominciar, facendosi piti mera : " Cosl corn' io del suo raggio risplendo, *9 si, riguardando nella luce eterna, li tuoi pensieri, onde cagioni, apprendo. Tu dubbi, ed hai voler che si discerna in si aperta e in si distesa lingua lo dicer mio, ch' al tuo sentir si sterna, 130 CANTO XI marriage with poverty (55-75). The founding and confirming of his order (76-99). He preaches to the Soldan, receives the stigmata, and dies commending his bride to his disciples (100-117). If he was such, what must Dominic have been, seeing that he was worthy to be his colleague (118-123). But almost all his followers are degenerate (124-139). Insensate care of mortals ! Oh how false the The arguments which make thee downward beat thy wings ! One was following after law, and one aphor- isms, one was pursuing priesthood, and one dominion by violence or by quibbles, and another plunder, and another civil business, and one, tangled in the pleasures of the flesh, was moiling, and one abandoned him to ease ^ the whilst, from all these things released, with Earth and Beatrice up in heaven thus gloriously was I Heavea received. When each had come again to that point of the circle whereat he was before, he stayed him, as the taper in its stand. And within that light which first had spoken to me I heard smiling begin, as it grew brighter: ** Even as I glow with its ray, so, gazing into Thomas the Eternal Light, I apprehend whence thou dost take occasion for thy thoughts. Thou questionest and wouldst fain discern, in such open and dispread discourse as may be level to thine understanding, my utterance 13* 132 PARADISO Scla ore dinanzi dissi : u ' ben s' Implngua^ ** e la u' dissi : non surse tl secondo ; e qui e uopo che ben si distingua. La provvidenza, che governa il mondo ** con quel consiglio nel quale ogni aspetto create & vinto pria che vada al fondo, pero che andasse ver lo suo diletto & la sposa di colui, ch' ad alte grida dispose lei col sangue Benedetto, in s sicura ed anco a lui pill fida, 34 due principi ordino in suo favore, che quinci e quindi le fosser per guida. L' un fu tutto serafico in ardore, 37 1* altro per sapienza in terra fue di cherubica luce uno splendore. Dell' un diro, pero che d' ambedue 4 si dice 1' un pregiando, qual ch j uom prende, perch ad un fine fur P opere sue. Intra Tupino e 1' acqua che discende del colle eletto del beato Ubaldo, fertile costa d' alto monte pende, onde Perugia sente freddo e caldo # da porta Sole, e di retro le piange per grave giogo Nocera ron Gualdo. Di questa costa, la dov* ella frange 49 piii sua rattezza, nacque al mondo un sole, come fa questo talvolta di Gange. Pero chi d' esso loco fa parole * 2 non dica Asccn^ che direbbe corto, ma Orient?, se proprio dir vuole. Non era ancor molto lontan dall* orto, W ch' ei comincio a far sentir la terra della sua gran virtutc alcun conforto ; CANTO XI 133 Wherein I said but now : When is good fattening. The and wherein I said : No second ever rose ; and pm here we need to make precise distinction. The providence which governeth the world, with counsel wherein every creature's gaze must stay, defeated, e'er it reach the bottom, in order that the spouse of him, who with loud cries espoused her with the blessed blood, might go toward her delight, secure within herself and faithfuller to him, two Princes did ordain on her behalf, who on this side and that should be for guides. The one was all seraphic in his ardour, the other by his wisdom was on earth a splendour om of cherubic light. Of one will I discourse, because of both the two he speaketh who doth either praise, which so he will ; for to one end their works. Between Tupino and the stream that drops from the hill chosen by the blessed Ubaldo, a fer- tile slope hangs from a lofty mount, wherefrom Perugia feeleth cold and heat through Porta Sole, and behind it waileth Nocera, for the heavy yoke, and Gualdo. From this slope, where most it breaks the steep- ne*s of decline, was born into the world a sun, even as is this some whiles from Ganges. Wherefore who speaketh of that place, let him not say Assist, 'twere to speak short, but Orient^ would he name it right. Not yet was he far distant from his rising when he began to make the earth to feel from his great power a certain strengthening ; 134 PARADISO Sole ch& per tal donna giovinetto in guerra s 8 del padre corse, a cui, com' alia morte, la porta del placer nessun disserra ; ed innanzi alia sua spirital corte, 6l ft coram patre le si fece unito ; poscia di di in di l f amo piti forte. Questa, privata del primo marito, 6 < mille e cent' anni e pid dispetta e scura fino a costui si stette senza invito. N valse udir che la trovo sicura ^ con Amiclate, al suon della sua voce, colui ch' a tutto il mondo fe' paura ; ne" valse esser costante n& feroce, 7 si che, dove Maria rimase giuso, ella con Cristo salse in sulla croce. Ma perch' io non proceda troppo chiuso, 73 Francesco e Poverta. per questi amanti prendi oramai nel mio parlar diffuse. La lor concordia c i lor lieti sembianti & amore e maraviglia e dolce sguardo faceano esser cagion di pensier santi ; tanto che il venerabile Bernardo 79 si scalzo prima, e retro a tanta pace corse, e correndo gli parv' esser tardo. O ignota ricchezza, o ben ferace ! Scalzasi Egidio, scalzasi Silvestro, retro allo sposo, si la sposa piace. Indi sen va quel padre e quel maestro 8 * con la sua donna, e con quella famiglia che gia legava 1' umile capestro ; o& gli gravo vilta di cor le ciglia, per esser fi' di Pietro Bernardone, n per parer dispetto a maraviglia. CANTO XI 135 for in his youth for such a lady did he rush into The war against his father, to whom, as unto death, prudent not one unbars the gate of his good pleasure ; and in the spiritual court that had rule over him, My lady and in his father's presence he was united to P vert y her, and then from day to day loved her more strongly. She, reft of her first husband, a thousand and a hundred years and more, despised, obscure, even till him stood without invitation. And nought availed her the report that she was found unterrified together with Amyclas, when sounded that man's voice, who struck all the world with terror ; and nought availed her to have been so constant and so bold, that she, when Mary stayed below, mounted the cross with Christ. But, lest I should proceed too covertly, Francis Francis and and Poverty as these two lovers now accept P vert y in speech outspread. Their harmony and joyous semblance, made love and wonder and tender looks the cause of sacred thoughts ; so that the venerable Bernard first cast off his The first sandals and ran to follow so great peace, and dlsci P les as he ran him thought him all too slow. Oh wealth unrecognised, oh fertile good ! Un- sandals him Egidius, unsandals him Sylvester, following the spouse, so doth the bride delight. Thence took his way, this father and this master, together with his lady, and with the household already binding on the humble cord ; nor abjectness of heart weighed down his brow, that he was Pietro Bernadone's son, nor that he seemed so marvellous despised. 136 PARADISO Sole Ma regalmente sua dura intenzione * ad Innocenzio aperse, e da lui ebbe prime sigillo a sua religione. Poi che la gente povereila crebbe w retro a costui, Ja cui mirabil vita meglio in gloria del ciel si canterebbe, di seconda corona redimita 97 fu per Onorio dalP eterno spiro la santa voglia d' esto archimandrita. E poi che, per la sete del martiro, I0 nella presenza del Soldan superba predico Cristo e gli altri che il seguiro, e per trovare a conversione acerba x 3 troppo la gente, per non stare indarno, reddissi al frutto dell' italica erba; nel crudo sasso, intra Tevero ed Arno, Io6 da Cristo prese 1' ultimo sigillo, che le sue membra due anni portarno. Quando a colui ch' a tanto ben sortillo 10 9 piacque di trarlo suso alia mercede, ch' ei merito nel suo farsi pusillo, ai frati suoi, si com' a giuste rede, "* raccomando la sua donna pift cara, e comando che 1* amassero a fede ; e del suo grembo 1' anima preclara "5 mover si voile, tornando al suo regno, ed al suo corpo non voile altra bara. Pensa oramai qual fu colui, che degno II8 collega fu a mantener la barca di Pietro in alto mar per dritto segno ! E questi fu il nostro patriarca ; x " per che qual segue lui, com' ei comanda, discerner puoi che buone merce carca. CANTO XI 137 But royally his stern intent to Innocent revealed The he, and from him had the first imprint upon prude his Order. When the poor folk increased, after his track whose marvellous life were better sung in heaven's glory, then was the holy will of this chief shepherd The oroer circled with a second crown by Honorius at a ( {j ** the eternal inspiration. confirmed And when, in thirst of martyrdom, in the proud presence of the Soldan, he preached Christ and his followers ; and because he found the folk too crude against conversion, not to stay in vain, returned to gather fruit from the Italian herbage ; then on the harsh rock between Tiber and Arno, The from Christ did he receive that final imprint ti*mat which his limbs two years carried. When it pleased him who for such good ordained him, to draw him up to his reward which he had earned in making himself lowly, to his brethren, as to his right heirs, his dearest lady he commended, and bade that they should love her faithfully ; and from her bosom the illustrious soul willed to depart, turning to its own realm, and for its body would no other bier. Think now what he v/as, who was a worthy Dontak colleague to maintain the barque of Peter in deep sea towards the right sign ! And such was our patriarch ; wherefore who followeth him as he commandeth, thou must perceive, loadeth him with good w?res. 138 PARADISO Sole Ma il suo peculio di nuova vivanda Ia * fatto ghiotto si ch' esser non puote che per diversi salti non si spanda ; e quanto le sue pecore remote "7 e vagabonde piu da esso yanno, pift tornano all* ovil di latte vote. Ben son di quelle che temono il danno, X 3 e stringonsi al pastor ; ma son si poche, che le cappe fornisce poco panno. Or, se le mie parole non son fioche, '33 se la tua audienza 6 stata attenta, se cib ch' ho detto alia mente rivoche, in parte fia la tua voglia contenta, X 3 6 perche* vedrai la pianta onde si scheggia, e vedrai il coregger che argomenta, 17' bsn /' impingua, se non si vaneggia. *39 4, Aphorisms. The name of a celebrated work of Hippocrates (B.C. 460-357). Hence equivalent to medicine. 25, 26. See x. 96, 114. 27. Compare xiii. 115-1x6. To " distinguish n is a technical term of logic. It consists in showing that the inference is not correct though the premises are true, because there is a difference between the sense in which a word is used in the true premise and the sense in which alone it would justify the false conclusion. If an argument is refuted by denying one of the premises the process is called intcremption " destruction." Com- pare De Monarchia, iii. 4: 39-44. 37-39. The Seraphs, in popular estimate, are sym- bolical of love, and the Cherubs of knowledge. Kence Francis (1182-1x16), known as the Seraphic Father, and Dominic (i 170-1221) are respectively akin to them. But see xxviii. 109-111, and note. 43. The Chiascio. 44. Ubaldo (bishop of Gubbio, fi 160) selected thi CANTO XI 139 But his flock hath grown so greedy for new The viands, it may not be but that through divers glades it strayeth ; and the more his sheep distant and wandering depart from him, the emptier of milk they return fold wards. There are of them, indeed, who fear the loss The and cleave close to the shepherd, but they are so few that little cloth doth furnish forth their cowls. Now if my words have not been faint, if thy listening hath been attent, if thou call back to mind what I have said, in part thy will must now be satisfied, for thou shalt see the plant from which they whittle, and thou shalt see the rebuke that is intended in : Where is good fattening if there be no straying. hill for his hermitage, but (according to Scartazzini) was never able to carry out his intention of retiring to it. Hence the term chosen. 47. Porta So/*, the Eastern gate of Perugia. 48. They were under the Angevin dynasty so hated by Dante. Compare vi. 106, note, &c., &c. But others (with less probability) interpret grcvc giogo as referring to the barren eastern slope of Mpnte Subasio. 53. Afcesiy an old form of Assisi, may be translated " I have ascended." A play upon the word, in connec- tion with Oriente, is found by some commentators. The comparison of Francis to the rising Sun is ancient and wide spread, " Glowing as the light-bearer and as the morning star, yea, even as the rising Sun, illu- minating, cleansing and fertilising the world like some new luminary, was Francis seen to arise," says the Prologue f one of the earliest Lives. 58. He was about twenty-four when he began to woo Poverty. 58-117. In the early biographies of Francis (includ- 140 NOTES ing the Fiorctti or popular stories of him) with which every reader of Dante should be familiar, we are told how he fell in love with Poverty ; how his father in- dignantly sought to reclaim him; how he appealed to the Bishop, stripped himself naked before him, giving to his earthly father Pietro Bernadone that which was his, and dedicating himself to his heavenly father, and thus publicly espousing Poverty ; how Bernard, the noble- man of Assisi, was converted by overhearing his devo- tions ; how Egidius whose thoughts were already turn- ing from the world flung himself at the feet of Francis and implored him to receive him as a companion ; how Sylvester, the priest, tried to cheat him over some stones he had from him with which to repair a Church and was overcome by his unworldly generosity ; how he rejoiced in all suffering and humiliation ; how he loved and rejoiced in all God's creatures ; how two successive Popes sanctioned his Order (i2io(?) and 1223); how he preached to the Soldan in Egypt ; and finally, how he received the stigmata or impress of the nails and the lance as a testimony to his oneness of spirit with Christ (b. 1182, d. 1226). 64. Jesus Christ. 68. Lucan tells how Caesar found the fisherman, Amyclas, lying on a bed of seaweed, undismayed when he roused him to demand his services, and unmoved by the revolutions of the times, secure in his poverty. 72. Nearly all the MSS. read planse (wept) for tain (rose) and the best modern editions for the most part follow them. Dr Moore, however (rightly as we think) adheres to the reading we have adopted. It is supported not only by internal evidence but by some of the old commentators and by the analogy of the ancient prayer for Poverty ascribed to St. Francis, in which are the words "when thy very mother, because the cross -was s high . . . could not come at thee, Lady Poverty em- braced thee more closely," &c. 87. The rope girdle worn by the Franciscans. 93? 97 IO7' Note the^frr/, second, fnal. 0,6. An enigmatical phrase, since it is in heaven that the song of praise is being sung. Compare xii. 81. 1 06. Alvernia. 117. " And when he had blessed the brother* he had CANTO XI 141 them take off his tunic, and place him naked on the ground " (Old Biography). 1 18-132. St Thomas now passes to his own founder, Dominic, and rebukes the degenerate Dominicans. Compare xii. 106-126, note. 138. Another reading is coreggier, which would mean the Dominican (that is, one girt with the leather thong), and would refer either to the speaker (St. Thomas) himself or to any Dominican who might reprove his order in this way. PARADISO A SECOND circle of lights encloses the first and ./X with music whereof our sweetest strains are but a* the reflection the two, like the parallels of a double rainbow, circle Dante and Beatrice, first moving and then at rest (1-27). Like the needle of the compass to the north star so Dante is swept round to one of the new-come lights at the sound of its voice (18-30). It is Bonaven- tura, the Franciscan, who undertakes the encomium of Sole Si tosto come 1* ultima parola la benedetta fiamma per dir tolse, a rotar comincio la santa mola ; c nel suo giro tutta non si volse * prima ch' un' altra di cerchio la chiuse, e moto a moto, e canto a canto colse : canto che tanto vince nostre muse, ? nostre sirene, in quelle dolci tube, quanto primo splendor quel ch' ei refuse. Come si volgon per tenera nube xo due archi paralleli e concolori, quando Giunone a sua ancella iube, nascendo di quel d' entro quel di fuori, x * a guisa del parlar di quella vaga, ch' amor consunse come sol vapori ; e fanno qui la gente esser presaga, per lo patto che Dio con No& pose, del mondo che giammai piii non si allaga : cosi di quelle sempiterne rose x * volgeansi circa noi le due ghirlande, e si 1* estrema all* ultima rispose. Poichd il tripudio e 1* alta festa grande, M si del cantare e si del fiammeggiarsi luce con luce gaudiose e blande, CANTO XII Dominic, just as Thomas, the Dominican, had pro- nounced that of Francis (31-78). Dominic's zeal for true learning and against heresy (79-105). If he was such, what must his colleague have been? But his disciples are ruined by the extremes of the strict and lax schools of observance (106-116). Bonaventura names himself and the other lights that circle with him (127-145). Soon as the blessed flame had taken up the final The word to speak, began the sacred millstone to prui revolve, and in its rolling had not turned full round ere a second, circling, embraced it and struck motion to its motion and song to its song ; song which so far surpasseth our Muses, our Sirens, in those sweet tubes, as the first splen- dour that which it back throweth. As sweep o'er the thin mist two bows, parallel and like in colour, when Juno maketh behest to her handmaiden, the one without born from the one within in fashion of the speech of that wandering nymph whom love consumed as the sun doth the vapours, making folk here on earth foreknow, in virtue of the compact that God made with Noah, that the world never shall be drowned again ; so of those sempiternal roses revolved around us Double the two garlands, and so the outmost answered to the other. Soon as the dance and high great festival, alike of song and flashing light with light, gladsome and benign, 143 144 PARADISO Sola insieme a punto ed a voler quetarsi, fl J pur come gli occhi ch' al piacer che i move conviene insieme chiudere e levarsi, del cor dell* una delle luci nuove ** si mosse voce, che 1* ago alia Stella parer mi fece in volgermi al suo dove ; e comincib : " L' amor che mi fa bella 3* mi tragge a ragionar dell* altro duca, per cui del mio si ben ci si favella. Degno & che dov' T un T altro s' induca, 34 si che com' elli ad una militaro, cosi la gloria loro insieme luca. L' esercito di Cristo, che si caro 37 costb a riarmar, retro all* insegna si movea tardo, suspiccioso e raro, quando lo imperador, che sempre regna, 4 provvide alia milizia ch' era in forse, per sola grazia, non per esser degna ; e, com* & detto, a sua sposa soccorse 43 con due campioni, al cui fare, al cui dire lo popol disviato si raccorse. In quella parte, ove surge ad aprire * 6 Zefiro dolce le novelle fronde, di che si vede Europa rivestire, non molto lungi al percoter dell' onde, 49 retro alle quali, per la lunga foga, lo sol talvolta ad ogni uom si nasconde, siede la fortunata Calaroga, s* sotto la protezion del grande scudo, in che soggiace il leone e soggioga. Dentro vi nacque 1' amoroso drudo 53 del la fede cristiana, il santo atleta, benigno ai suoi, ed ai nemici crudo ; CANTO XII 145 accordant at a point of time and act of will had The stilled them, like to the eyes which at the prudent pleasure that moveth them must needs be closed and lifted in accord, from out the heart of one of the new lights there moved a voice which made me seem the needle to the star in turning me to where it was; and it began : " The love which maketh me Bona- beautiful draweth me to discourse of the other veatura chief, on whose account such fair utterance is made to us concerning mine. Meet is it that wherever is the one the other be lead in, that, as they warred together, so may their glory shine in union. Christ's army, which it cost so dear to re-equip, Dominic was following the standard, laggard, fearsome and ] and thin-ranked ; when the Emperor who ever reigneth took counsel for his soldiery that was in peril, of his grace only, not that it was worthy ; and, as hath been said, came to the succour of his spouse with two champions, at whose doing, at whose saying, the straggling squadron gathered itself again. To- wards that part where sweet Zephyr riseth to Calahorra open the new leaves, wherewith Europe seeth herself reclad, not far off from the smiting of the waves, behind the which, because of their long stretch, the sun sometimes hideth himself from all, the fortune- favoured Calahorra sitteth under pro- tection of the mighty shield, whereon submits the lion, and subdueth. Therewithin was bora the amorous frere of the Dominic Christian faith, the sacred athlete, benignant to his own and cruel to his foes ; i 4 6 PARADISO Sole e come fu creata, fu repleta & si la sua mente di viva virtute, che nella mad re lei fece profeta. Poich& le sponsalizie fur compiute 6l al sacro fonte intra lui e la fede, u' si dotar di mutua salute ; ia donna, che per lui P assenso diede, 6 * vide nel sonno il mirabile frutto ch* uscir dovea di lui e delle rede ; e perch& fosse, quale era, in costrutto, *7 quinci si mosse spirito a nomarlo del possessive di cui era tutto. Dominico fu detto ; ed io ne parlo 7 si come dell* agricola, che Cristo elesse all' orto suo per aiutarlo. Ben parve messo e famigliar di Cristo ; 73 ch& il primo amor che in lui fu manifesto fu al primo consiglio che di Cristo. Spesse fiate fu tacito e desto 7 6 trovato in terra dalla sua nutrice come dicesse : lo son venuto a questo. O padre suo veramente Felice ! 79 o madre sua veramente Giovanna, se interpretata val come si dice ! Non per lo mondo, per cui mo s' afFanna 8l di retro ad Ostiense ed a Taddeo, ma per amor della verace manna, in picciol tempo gran dottor si feo, 8 5 tal che si raise a circuir la vigna, che tosto imbianca, se il vignaio & reo ; ed alia sedia, che fu gia benigna piu ai poveri giusti, non per lei, ma per colui che siede, che traligna, CANTO XII 147 and, so soon as created, his mind was so replete The with living virtue, that in his mother's womb he made her prophetess. When the espousals were complete at the sacred font, betwixt him and the faith, where they gave dower of mutual salvation, the lady who for him gave the assent saw in her sleep the marvellous fruit destined to issue from him and from his heirs ; and that he might in very construing be what he was, a spirit from up here moved them to call him by the possessive adjective of him whose he all was. Dominic was he named ; and I speak of him as of the husbandman whom Christ chose for his orchard, to bring aid to it. Well did he show himself a messenger and a Dominic's familiar of Christ, for the first love made devotion* 11 * manifest in him was to the first counsel that Christ gave. Many a time, silent and awake, was he found on the floor, by her who nursed him, as who should say, // was for this I came. Oh father his, Felice in good sooth! Oh mother his, Giovanna in good sooth, if the word means, translated, what they say ! Not for the world for whose sake now men toil after him of Ostia and Thaddeus, but for love of the true manna, in short season he became a mighty teacher, such that he set him to go round the vineyard, which soon turaeth gray if the vine-dresser be to blame ; and from the seat which erst was more benign to the just poor not in itself, but in him who sitteth on it, and degenerated! Z48 PARADISO Sole non dispensare o due o tre per sei, 9* non la fortuna di prima vacante, Don decimas quae sunt paupcrum Dei addomandb ; ma contro al mondo errante 94 licenza di combatter per lo seme, del qual ti fascian yentiquattro piante. Poi con dottrina e con volere insieme w con 1' uficio apottolico si mosse, quasi torrente ch* alta vena preme ; e negli sterpi eretici percosse xo P impeto suo, piil vivamente quivi dove le resistenze eran pill grosse. Di lui si fecer poi diversi rivi, *3 onde 1' orto cattolico si riga, si che i suoi arbuscelli stan pid vivi. Se tal fu P una rota della biga, I0 * in che la santa Chiesa si difese, e vinse in campo la sua civil briga, ben ti dovrebbe assai esser palese xo ? V eccellenza dell' altra, di cui Tomma dinanzi al mio venir fu si cortese. Ma P orbita, che fe* la parte somma " di sua circonferenza, k derelitta, si ch'fc la muffa dov'era la gromma. La sua famiglia, che si mosse dritta "3 coi piedi alle sue orme, ^ tanto volta, che quel dinanzi a quel di retro gitta ; e tosto si vedra della ricolta " e della mala coltura, quando il loglio si lagnera che 1'arca gli sia tolta. Ben dico, chi cercasse a foglio a foglio ia> nostro volume, ancor troveria carta u' leggerebbe : lo mi ton quel ch 9 to soglio ; CANTO XII 149 not to dispense or two or three for six, not for The the fortune of the next vacancy, not for the prudent tithes belonging to God's poor, he made demand ; but for leave against the erring Order world to fight for that seed wherefrom these founded four and twenty plants ensheaf thee. Then with teaching and with will together, with the apostolic office he moved forth, like a torrent that a deep vein out-presseth, and his rush smote amongst the stumps of heresy most livingly where the resistances were grossest. From him then diverse streamlets sprung, whereby the Catholic orchard is so watered that its shrubs have the fuller life. If such was the one wheel of the chariot FrancU wherein Holy Church defended her, and won in open field her civil strife, clear enough should be to thee the excellence of that other, concerning whom, ere my coming, Thomas was so courteous. But the track which the highest part of its The circumference took hath been so abandoned, J that there now is mold where once was crust. His household, who marched straight with feet in his footprints, hath turned so round, that the toe striketh on the heel's imprint ; and soon shall sight be had of the harvest of the ill-culture, when the tare shall wail that the chest is reft from it. I well allow that whoso should search leaf after leaf through our volume, might yet find a page where he might read: lam as I was wont; ISO PARADISO Sole ma non fia da Casal, n& d'Acquasparta, X2 la onde vegnon tali alia scrittura, che 1' un la fugge e 1* altro la coarta. lo son la vita di Bonaventura "7 da Bagnoregio, che nei grandi offici sempre posposi la sinistra cura. Illuminate ed Augustin son quici, X 3 che fur dei primi scalzi poverelli, che nel capestro a Dio si fero amici. Ugo da San Vittore & qui con elli, X 33 e Pietro Mangiadore, e Pietro Ispano 10 qual giu luce in dodici libelli ; Natan profeta, e il metropolitano X 3* Crisostomo, ed Anselmo, e quel Donato ch' alia prim' arte degnb por la mano ; Rabano qui, e lucemi da lato X 39 11 Calabrese abate Gioacchino, di spirito profetico dotato. Ad inveggiar cotanto paladino X 4 mi mosse la infiammata cortesia di fra Tommaso, e il discrete latino ; e mosse meco questa compagnia." MS 3. The horizontal sweep of a mill-stone is contrasted with the vertical motion of a wheel in Conv. iii. 5 : 176. The Apostles are frequently represented in art as working the Divine mill, and it may be under the influence of this association, as well as the direct fascination of the sight of a mill at work, that Dante compares the circling of these lights of the Church to the sweep of a mill-stone. 7-9. The reference is general. ' Every song and every note produced in the throat or in the tubes of musical instruments is but a faint reflection of the heavenly music.' IG- 1 8, This passage is often cited to illustrate CANTO XII 151 but not from Casale, nor from Acquasparta shall he The be, whence come such to our Scripture that the one shirketh, the other draweth it yet tighter. I am the life of Bonaventura of Bagnoregio, who in the great offices did ever place behind the lefthand care. Illuminate and Augustine are here, who were of The spirit* the first unshod poor brethren, that with the name cord made themselves friends to God. Hugh of St Victor is here with them, and Pietro Mangiadore, and Pietro Ispano, who giveth light below in twelve booklets ; Nathan the prophet, the metropolitan Chrysos- tom, and Ansel m, and that Donatus who deigned to set his hand to the first art ; Rabanus is here, and there shineth at my side the Calabrian abbott Joachim, dowed with prophetic spirit. To emulous speech of so great paladin moved me the enkindled courtesy of brother Thomas and his well-judged discourse, and moved this company with me." Dante's love of packing one simile within another. The two circles of lights were like a double rainbow (Juno's handmaid = Iris = Rainbow), and one rainbow is like the echo of another, and the nymph Echo was con- sumed by love as vapours are consumed by the Sun. Note the characteristic combination of Pagan mytho- logy and Hebrew legend. Compare Gen. ix. 8-17. li. The Italian presents a difficulty; ultima = the " last " (counting from outside inwards), being used for intimazzthe " inmost." 28-30. The speaker is Bonaventura (1221-1274), known as the Seraphic Doctor. He became General of the Franciscans in 1256. 33. Compare lines 106-126 of this Canto, not*. 152 NOTES 46-51. Calahorra, in Spain, not far from the Gulf of Gascony. 53, 54. The royal arms of Castile bear a castle in the first and third quarters, and a lion in the second and fourth. Thus on one side of the shield the lion is subdued by the castle, and on the other subdues it. 57. Of Dominic (1170-12*1) comparatively little is known, but that little presents a striking parallel and contrast to Francis. Dominic was a man of remarkable learning, and Francis was unlettered. Dominic's chief concern was for soundness of the faith, and Francis was wholly given to deeds of love. Dominic's most charac- teristic work was converting the Albigensian heretics, and that of Francis tending the lepers of Italy. Dominic embraced poverty as a pledge of Apostolic zeal, and Francis for pure love of her; that is to say, from a sense that the more we have the less we can be, and a passionate joy in coming into naked contact with God and nature. For the rest Dominic did not found the Inquisition ; he (probably) did not take any part in the persecution of the Albigenses (though he was united in close friendship with Folco, who did. Compare ix. 94, note) he did not introduce the use of the Rosary, and he did not utter the well-known rebuke of the pomp and luxury of the Papal legates, but listened to it as his superior Didacus delivered it. Very little of his biography, as usually told, is left after this; but that little shews him as a man of boundless love and compassion. When a student, he sold his books in a season of famine to give to the poor ; he once offered to sell himself to redeem a captive ; and his " frequent and special prayer " to God was for the gift of true charity. 60. " His mother when pregnant dreamed that she had in her womb a dog-whelp, with a torch in his mouth, whereby to set the world aflame when he should come into light" (Brev. Rom.). 61-63. " For the lady who held him at his baptism dreamed that Dominic himself had a most bright star on his brow, which illuminated all the world." BINVENUTO. 67. Dominicus (the possessive adjective of Dominus) = "pertaining to the Lord." CANTO XII 153 75. The counsel of poverty (Matt. xix. 21, whence the phrase"counsels of perfection "). Thomas Aquinas, while distinguishing between the preceptt and the counselt of Christ, says that the latter may all be reduced to three Poverty, Continence and Obedience. The " first '* counsel, then, is Poverty. 79. Felice = favoured by fortune. 80. Giovanna is translated by Jerome " grace of the Lord." It is curious that Bonaventura in heaven is still dependent on Jerome for his Hebrew (compare xi. 96, but also iv. 51, note"). 83. Henry of Susa, who became Cardinal Bishop of Ostia in 1261, was a commentator on the Decretals. Compare ix. 134, note. Thaddeus was a celebrated writer on medical subjects, who died in 1303. He was the author of the Italian translation of Aris- totle's Ethics, which Dante cites as a warning (Conv. i. 10 : 68-71). The meaning is, of course, that Dominic studied not to qualify for a lucrative profession, but to come at the truth. Compare xi. 4. 88-90. A marked case of severing the ideal Papacy from the actual Popes. The Papacy in itself is as benign to the poor as ever ; but the degenerate Pope (Boniface VIII.) makes it manifest itself in other fashion. 91-93. His application was not for leave to plunder on condition of paying a third or a half of the plunder to pious purposes, nor a petition for the first fat ap- pointment that should fall vacant, or for leave to apply the tithes to his own purposes. The erring star belongs), and fifteen others, not specified, make up the twenty-four required ; and the reader is to imagine them all arranged in a double Ariadne's crown. 166 NOTES 23. The Chiana in Dante's time made its sluggish way southward to the Tiber through pestiferous swamps. It is taken as the type of the slowest motion, as the whirling of the primum mobile is of the swiftest. 34-36. Compare x. 94-96, 112-114; xi. 25. 52-66. Dante is careful in his use of splendor to signify reflected light (see i. 2, note). All created things then, are reflections of the Word, or Idea, of God. Refection and refraction are not clearly differentiated : and in lines 58, 59, created things are spoken of as the points on which the rays of God are focussed, though the conception of the mirror is still retained. The " nine existences "(line 59) we take to be the nine heavens, which, as immediate creations of God, are not subject to change. But as the divine light descends upon and vivifies the remoter and duller potentialities of the materia prima, successively realising their possi- bilities (line 62), the result is contingent and short- lived. Compare with the whole passage, i. 103-142; ii. 112-148; vii. 64-72, 124-148; xxix. 13-36; and note that in the present passage and the lines that follow, the veiled dualism, which may constantly be traced in Dante's conception of the universe, becomes particularly prominent. The prima materia, though explicitly declared in xxix. 22, 34; vii. 136, to be the direct creation of God, is here and elsewhere treated as something external, on which his power acts and which answers only imperfectly to it. Compare De Monarchic ii. 2: 20-38. Conv. ill. 12: 62-81. With line 66 compare Pvrg. xxviii. 103-120. 55-57. The Son emanating from the Father without separation from him or from the Holy Ghost. 68, 69. 'The better disposed the material the more completely it lets the ideal shine through it, when under the impress of the seal.' 79-81. The original is ambiguous. The translation (which is grammatically somewhat hazardous") takes it to mean that if both the wax is prepared and tne stamp impressed immediately by the Deity, a perfect result will ensue. 82. The clay out of which Adam was made. 91-93. See i Kings iii. 5-15. 97-102. No disrespect is intended to the branches of CANTO XIII 167 study here referred to. Solomon asked for practical, not philosophical or scicntihc, wisdom. The explanation, however, apart from its subtlety, is unsatisfactory ; since the supreme position of Solomon amongst the sages and doctors of the Church hardly lends itself to it. On line 97 cf. Conv. ii. 6 : 116-151. The problem of 98, 99, may be stated thus: It is a general principle that no limitation that occurs in either of the premises can be escaped in the conclusion. Thus, if either of the premises is negative you cannot get a positive con- clusion ; if either of them is particular you cannot get a general conclusion ; if either is contingent you cannot get a necessary conclusion. For instance, from " The man on whom the lot falls must be sacrificed," and " The lot may fall on you," you can infer : " therefore you may be sacrificed," but not " therefore you must be sacrificed." Ingenious attempts to get a necessary conclusion out of a necessary and a contingent premise are exposed by the logicians, e.g., " Anyone who may run from the foe must be a coward ; some of these troops may run from the foe, therefore some of them must be cowards." The fallacy lies in the ambiguous use of "may run from the foe." In the first instance it means, " is, as a matter of fact, capable of running away " ; in the second, " may,ybr anything I know, run away. " So that the two propositions do not hang together, and the conclusion is invalid. 100. Compare i. I, note, and xxiv. 131, 132, note. 101, 102. See Euclid iii. 31. Euclid's EUmentjvrere in Dante's time, as in our own, the accepted text-book of Geometry. Compare DC Monarchia, i. i: 19-11. 109, 1 1 6. Compare xi. 17, note. 115. De Monarchia, iii. 4: 30-33. They were known to Dante only through Aristotle's refutations. 1 17. SabeLlius (f c. 165) confounded the persons of the Father and the Son ; Arius (f 336) divided their substance. 1 18, 119. Some take the allusion to be to the distorted reflections from the blade of a sword, others to hacking by sword-strokes. 139. For " Martin," as equivalent to "such an one," compare Conv. i. 8 : 94, and iii. 1 1 : 67. And for -< Bertha," De Vulgarl Eloquentia, ii. 6 : 34. PARADISO AS vibrations pass outward and inward in a vessel filled with water, when disturbed by a blow, so the peech of the blessed spirits passed from Thomas in the circumference to Beatrice in the centre, and then back from her to the circumference (1-9). Dante has now become accustomed to the spirit world freed from those limitations of corporeal sense-organs of which he is himself still conscious, and the perplexity is diffusing itself within him, though not yet precipitated into definite thought, as to how it can be that the resurrec- tion of the body shall not reimpose limitation* and weariness upon the now emancipated souls, making the very glory of heaven painful. Or will that glory be then tempered? Beatrice requests an answer for this yet unspoken and even unthought demand ; and when all have sung a hymn of praise, Solomon tells how human nature includes body and soul, and therefore the disembodied soul is less complete than the whole person when the soul shall be reclad with the glorified body. When more complete it will be more pleasing to God, and will so receive more of his grace (above its merit, Sole Dal centre al cerchio, e si dal cerchio al centre, movesi 1' acqua in un ritondo vaso, secondo ch* & percossa fuori o dentro. Nell a mia mente fe' subito caso questo ch' io dico, si come si tacque la gloriosa vita di Tommaso, per la similitudine che nacque 7 del suo parlare e di quel di Beatrice, a cui si cominciar dopo lui piacque : " A costui fa mestieri, e nol vi dice 10 n con la voce ne pensando ancora, d* un altro vero andare alia radice, 1 68 CANTO XIV though not given without relation thereto), and will thus *ee him more adequately and therefore love him more warmly and therein have greater joy, expressed in more dazzling brightness. But the organs of sense will be in- capable of pain or weariness ; no excess of delight will be beyond their joyous grasp (10-60). The souls quiver in response to the reference to the resurrection (61-66). A third circle shows itself, first in dubious faintness then with a sudden flash (67-78), at the very moment when Dante and his guide pass into the red-glowing Mars (79- 87). A cross gleams white athwart the red planet (88- 101), whereon Christ flashes in such fashion as tongue may not tell (103-108). Souls in light move and pass upon the limbs of the cross, uttering divine melody and singing hymns of victory but half comprehended by Dante, yet more entrancing than ought that he had hitherto experienced (109-129); experienced hitherto^ but he had not yet looked upon the beloved eyes of his guide in this fifth heaven, and therefore he must not be taken, by implication, to place the heavenly song above the ever deepening beauty of Beatrice's eyes (130-139). From centre to circumference and again from Tfc circumference to centre vibrates the water in a rounded vessel according as 'tis smitten from without or from within. Into my mind this thought dropped sudden, just as the glorious life of Thomas held its peace, because of the resemblance that, sprang from hia discourse, and then from Beatrice's, whom to begin thus after him it pleased : " This man hath need, and telleth it you not, neither with voice, nor as yet with his thought^ to track another truth unto its root. 169 170 PARADISO Sole Ditegli se la luce, onde s' infiora X 3 vostra sustanzia, rimarra con voi eternamente si com' ella e ora ; e, se rimane, dite come, poi x6 che sarete visibili rifatti, esser potra ch' al veder non vi noi." Come da piii letizia pinti e tratti *9 alia fiata quei che vanno a rota levan la voce e rallegrano gli atti, cosi alF orazion pronta e devota li santi cerchi mostrar nuova gioia nel tornear e nella mira nota. Qual si lamenta perche" qui si moia, a s per viver colassil, non vide quive lo refrigerio dell' eterna ploia. Quell' uno e due e tre che sempre vive, a8 e regna sempre in tre e due e uno, non circonscritto, e tutto circonscrive, tre volte era cantato da ciascuno 3 1 di quegli spirti con tal melodia, ch' ad ogni merto saria giusto muno. Ed io udi' nella luce piti dia 34 del minor cerchio una voce modesta, forse qual fu dall' angelo a Maria, risponder : " Quanto fia lunga la festa *? di Paradiso, tanto il nostro amore si raggera dintorno cotal vesta. La sua chiarezza seguira 1' ardore, v 1* ardor la visione, e quella ^ tanta, quanta ha di grazia sopra il suo valore. Come la carne gloriosa e santa ** fia rivestita, la nostra persona pill grata fia per esser tutta quanta. CANTO XIV 171 Tell if the light wherewith your being blossometh, The eternally will cleave to you as now, and if it doth remain, tell how, when ye grow visible again, it may not grieve your vision." As by access of gladness thrust and drawn, at once all they who circle in the dance uplift their voice and gladden their gestures, go at the eager and devoted prayer the sacred circles showed new joy in their revolving and their wondrous note. Whoso lamenteth that we here must die to live up yonder seeth not here the refreshment of the eternal shower. That One and Two and Three who ever liveth and reigneth ever in Three and Two and One, not circumscribed, but all circumscribing, three times was hymned by each one of those spirits with such melody as were a fit reward to any merit. And I heard in the divinest light of the smaller Sol circle an unassuming voice, perchance such as the Angel's unto Mary, answering : " As long as the festival of Paradise shall be, so long our love shall cast round us the rays of such a garment. Its brightness shall keep pace with our ardour, our ardour with our vision, and that shall be as great as it hath grace beyond its proper worth. Whenas the garment of the glorified and sainted flesh shall be resumed, our person shall be more acceptable by being all complete. 172 PARADISO Sole Per che 6* accrescera cid che ne dona * 6 di gratuito lume il sommo bene ; lume ch' a lui veder ne condiziona : onde la vision crescer conviene, 4* crescer 1* ardor che di quella s' accende, crescer lo raggio che da esso viene. Ma si come carbon che fiamma rende, s e per vivo candor quella soperchia si che la sua parvenza si difende, cosi questo fulgor, che gia ne cerchia, 55 fia vinto in apparenza dalla carne che tutto di la terra ricoperchia ; n& potra tanta luce affati carne, & ch gli organi del corpo saran forti a tutto cio che potra dilettarne." Tanto mi parver subiti ed accorti 6x e P uno e P altro coro a dicer : Amme^ che ben mostrar disio dei corpi morti ; forse non pur per lor, ma per le mamme, ** per li padri, e per gli altri che fur cari, anzi che fosser sempiterne fiamme. Ed ecco intorno, di chiarezza pari, 6 7 nascere un lustro sopra quel che v' era, a guisa d' orizzonte che rischiari. E si come al salir di prima sera 7 comincian per lo ciel nuove parvenze, si che la vista pare e non par vera ; parvemi li novelle sussistenze cor'inciar a vedere, e fare un giro di fuor dalP altre due circonferenze, O vero isfavillar del santo spiro, J* come si fece subito e candente agli occhi miei che vinti non soffriro ! CANTO XIV 173 Whereby shall grow that which the highest The Good giveth to us of unearned light, light prud&** * ^ X 3 discorre ad ora ad or subito foco, movendo gli occhi che stavan sicuri, c pare Stella che tramuti loco, x6 se non che dalla parte ond' ei s' accende nulla sen perde, ed esso dura poco ; 180 CANTO XV sees all number in the conception of unity ; but bide him none the less speak out his questions, though already known to him, in God, with their appointed answers (37-69). Dante, unlike the souls in glory, has no utterance adequate to show forth his thanks (70- 84). The spirit, in answer to his question, reveals himself as his great-great-grandfather, the father of Alighieri from whom the poet's family name is derived (85-96). He describes the ancient Florence, confined within the walls to which the Badia was adjacent, and dwells upon the simple ways of her citizens (97-119). In such a city was he born, baptised and married (130- 138). Thence he followed Conrad in his crusade, was knighted, was slain, and arose to the peace of heaven (139-148). The benign will wherein distilleth ever the love The that hath the right perfume, as doth, in the grudging will, cupidity imposed silence on that sweet lyre and stilled the Silence la sacred strings, which the right hand of heaven Heavet looseneth and stretcheth. How shall those beings unto righteous prayers be deaf, who, to excite in me the will to make my prayer to them, agreed in silence ? Right is it he should grieve without a limit, who, for the love of what endureth not, eternally doth strip him of this love. As through the tranquil and pure skies darteth, from time to time, a sudden flame setting a- moving eyes that erst were steady, seeming a star that changeth place, save that from where it kindleth no star is lost, and that itself endureth but a little ; 182 PARADISO &farte tale, dal corno che in destro si stende, s * al pi& di quella croce corse un astro della costellazion che 11 risplende : n& si parti la gemma dal suo nastro, ** ma per la lista radial trascorse, che parve foco retro ad alabastro. Si pia 1' ombra d' Anchise si porse, se fede merta nostra maggior musa, quando in Elisio del figlio s* accorse. 4< sanguis mfits, o superinfusa a * gratia Dei, sicut tibi, cut bis unquam coeli lanua reclusa ? " Cosi quel lume ; ond' io m* attesi a lui, 3 X poscia rivolsi alia mia donna il viso, e quinci e quindi stupefatto fui : ch& dentro agli occhi suoi ardeva un riso 3 4 tal ch' io pensai co' miei toccar lo fondo della mia grazia e del mio Paradiso. Indi, a udire ed a veder giocondo, 3? giunse lo spirto al suo principio cose ch' io non intesi, si parlo profondo : n per elezion mi si nascose, < ma per necessita, ch il suo concetto al segno dei mortal si soprappose. E quando 1* arco dell' ardente affetto & fu si sfocato, che il parlar discese in ver lo segno del nostro intelletto ; la prima cosa che per me s' intese, 6 '* Benedetto sie tu, fu, trino ed uno, che nel mio seme sei tanto cortese." E seguito : " Grato e lontan digiuno, tratto leggendo nel magno volume u* non si muta mai bianco n bruno, CANTO XV 183 such from the horn that stretcheth to the right The unto that cross's foot, darted a star of the con- C0ura 8: e011 stellation that is there a-glow ; nor did the gem depart from off its riband, but coursed along the radial line, like fire burning behind alabaster. With suchlike tenderness Anchises' shade prof- fered itself, if our greatest Muse deserveth credit, when in Elysium he perceived his son. *' Oh blood of mine ! oh grace of God poured o'er thee ! to whom, was ever twice, as unto thee, heaven's gate thrown open ? " So spake that light; wherefore I gave my heed Dante aad to him. Then I turned back my sight unto Beatrice my Lady, and on this side and that I was bemazed ; for in her eyes was blazing such a smile, I thought with mine I had touched the bottom both of my grace and of my Paradise. Then joyous both to hearing and to sight Caccia- the spirit added things to his beginning I understood not, so profound his speech ; neither of choice hid he himself from me, but of necessity, for above the target of mortals his thought took its place. And when the bow of ardent love was so tempered that his discourse descended to- wards the target of our intellect ; the first I understood was, " Blessed be thou, thou Three and One, who art so greatly courteous in my seed." And followed on : "A dear long-cherished hunger, drawn from the reading of the mighty volume wherein not changeth ever white nor black, iS 4 PARADISO M&rte soluto hai, figlio, dentro a questo lume S in ch' io ti parlo, merc di colei ch' all* alto volo ti vest! le piume. Tu credi che a me tuo pensier mei 55 da quel ch' e" prime, cosi come raia dall' un, se si conosce, il cinque e il sei ; e pero chi io mi sia, e perch* io paia piu gaudioso a te, non mi domandi, che alcun altro in questa turba gaia. Tu credi il vero ; ch& minori e grandi 6l di questa vita miran nello speglio, in che, prima che pensi, il pensier pandi. Ma perche" il sacro amore, in che io veglio 6 * con perpetua vista e che m' asseta di dolce disiar, s' adempia meglio, la voce tua sicura, balda e lieta *7 suoni la volonta, suoni il disio, a che la mia risposta e" gia decreta." Io mi volsi a Beatrice, e quella udio 7 pria ch* io parlassi, ed arrosemi un cenno che fece crescer 1' ali al voler mio. Poi cominciai cosi : " L' afFetto e il senno, 73 come la prima equalita v' apparse, d' un peso per ciascun di voi si fenno ; pero che il sol, che v' allumo ed arse 7 6 col caldo e con la luce, si iguali, che tutte simiglianze sono scarse. Ma voglia ed argomento nei mortali, 79 per la cagion ch' a voi manifesta, diversamente son pennuti in ali. Ond* io che son mortal, mi sento in questa ** disagguaglianza, e pero non ringrazio se non col core alia paterna festa. CANTO XV 185 thou hast assuaged, my son, within this light, The wherein I speak to thee ; thanks unto her who for the lofty flight clad thee with wings. Thou deemest that to me thy thought hath way e'en from the primal Thought, as ray forth from the monad, rightly known, the pentad and the hexad; and therefore, who I be, or why I seem to thee more gladsome than another in this festive throng thou makest not demand. Rightly thou deemest ; for less and great in this life gaze on the mirror whereon, or ere thou thinkest, thou dost outspread thy thought. But that the sacred love, wherein I watch with sight unintermitted, and which setteth me athirst with a sweet longing, may be fulfilled the better, secure and bold and joyous let thy voice sound forth the will, sound forth the longing, whereto my answer already is decreed." I turned to Beatrice, and she heard ere that I spoke, and granted me a signal that made the wings of my desire increase. Then I thus began : " Love and intelligence, DaaU soon as the prime equality appeared to you, became of equal poise to each of you, because the sun which lightened you and warmed with heat and brightness hath such equality that illustrations all fall short of it. But unto mortals, will and instrument, for reason manifest to you, unequally are feathered in their wings. Wherefore I, a mortal, feel the stress of this unequalness, and therefore only with my heart give thanks for the paternal greeting. i86 PARADISO Marte Ben supplico io a. te, vivo topazio, che questa gioia preziosa ingemmi, perch& mi facci del tuo nome sazio." " O fronda mia, in cu' io compiacemmi pure aspettando, io fui la tua radice " ; cotal principio, rispondendo, femmi. Poscia mi disse : " Quel da cui si dice tua cognazion, e che cent* anni e pide girato ha il monte in la prima cornice, mio figlio fu, e tuo bisavo fue : ben si convien che la lunga fatica tu gli raccorci con 1' opere tue. Fiorenza, dentro dalla cerchia antica, ond' ella toglie ancora e terza e nona, si stava in pace, sobria e pudica. Non avea catenella, non corona, non donne contigiate, non cintura che fosse a veder piti che la persona. Non faceva, nascendo, ancor paura la figlia al padre, ch il tempo e la dote non fuggian quinci e quindi la misura. Non avea case di famiglia vote ; non v' era giunto ancor Sardanapalo a mostrar cio che in camera si puote. Non era vinto ancora Montemalo dal vostro Uccellatoio, che, com' & vinto nel montar su, cosl sara nel calo. Beliincion Berti vid' io andar cinto di cuoio e d' osso, e venir dallo specchio la donna sua senza il volto dipinto ; * vidi quel del Nerlo e quel del Vecchio csser contend alia pelle scoperta, e le sue donne al fuso ed al pennecchio. CANTO XV 187 But I may and do entreat thee, living topaz, who The dost be-gem this precious jewel, that thou assuage me with thy name." " Oh leaf of mine, in whom I took delight, only expecting thee, I was Ifey taproot," such opening in his answer made he me. Then said : " He from whom thy kindred hath its name, and who a hundred years and more hath circled round the Mount on the first terrace, was son to me, and thy grandfather's father ; meet it is, that with thy works thou shouldst abate his long-stretched toil for him. Florence, within the ancient circling wherefrom Floreae* she still receiveth tierce and nones, abode in peace, sober and chaste. There was no chain or coronet, nor dames decked out, nor girdle that should set folk more a-gaze than she who wore it. As yet the daughter's birth struck not the father with dismay ; for wedding day and dowry evaded not the measure on this side and on that. There were no mansions empty of the house- hold; Sardanapalus had not yet arrived to show what may be done within the chamber. Not yet was Montemalo overpassed by your Uccellatoio, which, as it hath been passed in the uprising, shall be in the fall. Bellincion Berti have I seen go girt with bone and leather, and his dame come from her mirror with unpainted face ; I have seen him of the Nerlo, and him of the Vecchio, content with the skin jerkin and nought over it, and their dames at the spindle and the flax. i88 PARADISO Marie O fortunate ! ciascuna era certa Xl8 della sua sepoltura, ed ancor nulla era per Francia nel letto deserta. L* una vegghiava a studio della culla, MI e consolando usava 1' idioma che pria li padri e le madri trastulla ; 1* altra traendo alia rocca la chioma, Ia * favoleggiava con la sua famiglia dei Troiani, di Fiesole e di Roma. Saria tenuta allor tal maraviglia, 7 una Cianghella, un Lapo Salterello, qual or saria Cincinnato o Corniglia. A cosi riposato, a cosi bello *y* viver di cittadini, a cosi fida cittadinanza, a cosi dolce ostello, Maria mi di, chiamata in alte grida, *33 e nell' antico vostro Batisteo insieme fui Cristiano e Cacciaguida. Moronto fu mio frate ed Eliseo ; *3 6 mia donna venne a me di val di Pado, e quindi il soprannome tuo si feo. Poi seguitai lo imperador Currado, *39 ed ei mi cinse della sua milizia, tan to per bene oprar gli venni in grade. Retro gli andai incontro alia nequizia X 4 di quella legge, il cui popolo usurpa, per colpa dei pastor, vostra giustizia. Quivi fu' io da quella gente turpa *45 disviluppato dal mondo fallace, il cui amor molte anime deturpa, e venni dal martiro a questa pace." *4 8 15-27. For the meeting of Anchises and ^Eneas. see JEneid, vi. 679, tqq. For family tree, see p. 373. CANTO XV 189 Oh happy they, each one of them secure of her The burial-place, and none yet deserted in her eo2T couch because of France. The one kept watch in minding of the cradle, and soothing spake that speech which first de- lighteth fathers and mothers ; another, as she drew its locks from the distaff, would tell her household about the Trojans, and Fiesole, and Rome. Then a Cianghella, or a Lapo Salterello, would Changed have been as great a marvel as now would maca ' Cincinnatus or Cornelia. To so reposeful and so fair a life among the citizens, to so faithful cityhood, to so sweet abode, Mary with deep wailings summoned gave me ; and, in your ancient Baptistery, at once a Christian I became and Cacciaguida. Moronto was my brother and Eliseo ; my wife came to me from Po valley, and from her was thy surname derived. Then followed I the Emperor Conrad, who girt Cacda- me with his knighthood, so much by valiant death 3 work did I advance me in his grace. In his train I marched against the infamy of that Law whose people doth usurp, shame to the pastors, what is yours by right. There by that foul folk was I unswathed of the deceitful world, whose love befouleth many a soul, and came from martyrdom unto this peace. " te. God. 73-81. God who is the supreme " equality," i e. t In 190 NOTES whom all things realise their absolute proportion and perfection (cf. xxxiii. 103-105), fills the blessed spirits withloveand insight in equal measure,so that their utter- ance is the perfect expression of their emotion, but we mortals find our wills out-flying our power of utterance. 92. Dante has fallen into a slight error. There is docu- mentary evidence that this Alighieri was living in 1201. 98. An allusion to the Badia, from the belfry of which the canonical hours were sounded. Tierce was at nine o'clock, nones at twelve. Conv. Hi, 6: 12-32. 105. The bride's age too little, her dowry too much. 1 06. The families being decayed, or in exile. 107. Sardanapalus, king of Nineveh, is taken as the general type of luxury. 109. Montemalo, or Montemario, was the first point at which the traveller on the road from Viterbo came in sight of Rome, and the Uccellatojo is the first place at which the traveller along the old road from Bologna comes in sight of Florence. 112. Bellincion Berti was the father of the "good Gualdrada " (Inf. xvi. 37). See Villani, v. 37. 118-120. None was in fear lest she should die in exile. The reference to France is obscure; perhaps it alludes to the frequency of travel in France, in Dante'* time, for business or other purposes. 126. Compare the early chapters of Villani. Ii8. Cianghella della Tosa, a notorious shrew, married m Imolose. Benvenuto da Imola, declares he could tell us many tales of her. Lapo Salterello, took an active part In the patriotic task of resisting the encroachments of Boniface (see Gardner, i. 4, " the Jubilee," &c.), but appears to hare been a worthless person. He was one of Dante's fellow exiles. Cf. xvii. 61-63. 133. The Virgin Mary was invoked by women in labour, as the virgin goddess Diana had been in Pagan times. Cf. Purg. xx. 19-21. 136. The name Eliseo may be taken as an indication, but not as a proof, of the connection of the Alighieri with the noble family of the Elisei, asserted by Boc- caccio. Compare xvi. 40-42 : and Gardner, i. 2. 139. Conrad III. (reigned 1137-1152) joined Ber card's crusade in 1x47. 143. La-w here as elsewhere = 'Religion." See C**v ii. 9 : 69-72. X u D0 1>^ 9 ^ &CAMFP sFIESOLE -? ^t4CE ^v-O^- FIGLIN E> r* *? CER.TALD5- POGG1BONSI PARADISO IN profound reverence for his ancestor, and not * without a sense of his own derived dignity, Dante addresses the spirit with the ceremonious plural ye t said to have originated in Rome, though no longer in use there ; and hereon Beatrice (only moderately in- terested in Florentine antiquities, and so standing a little apart, but keenly alert to all that may effect the moral or spiritual weal of her charge) checks his rising vanity with a warning smile (1-15). Dante, full of such lofty joy as would on earth strain the mind to bursting, questions Cacciaguida as to ancient Florence (16-27), whereon he, in the speech of an earlier day, tells the date of his birth and the place where his forebears dwelt, declining, in enigmatical terms, to say more of them (28-45). The population of military age was then but a fifth of what it had since become, and the narrow limits of the territory of Florence kept the blood of her citizens pure. Would that it were so yet ! But lust of power, the confusion resulting from Papal ambition, and the fatal quarrel between the Buondel Marte O poca nostra nobilta di sangue ! se gloriar di te la gente fai quaggift, dove 1' affetto nostro langue, mirabil cosa non mi sara mai ; 4 ch& la, dove appetite non si torce, dico nel cielo, io me ne gloriai. Ben sei tu manto che tosto raccorce, f si che, se non s' appon di die in die^ lo tempo va dintorno con le force. Dal voi che prima Roma sofferie, ** , in che la sua famiglia men persevra, ricominciaron le parole mie ; 199 CANTO XVI monti and Amidei, have ruined all, and have given unwieldy bulk to Florence while polluting her blood (46-72). Then follows a dirge on the great families of ancient Florence, introduced by tragic reflections on the tide-like instability of all earthly things. Many of these families are mentioned by name, others are indi- cated by their characteristics or their blazon (73- 126). Count Hugo ennobled the six families that bear his coat of arms, with various differences, though Giano della Bella had since joined the people ( 1 27-132). The Gualterotti and Importuni were already in Florence, but the Buondelmonti were not yet would that they had never been 1 their neighbours. The Amidei and their associates were held in honour. Alas that Buon- delmonte broke his marriage word with them, and gave rise to all the internal strife of Florence. How much ill had been avoided if God had plunged him into the Ema as he rode into Florence. But it was fated that she should make her sacrifice to that torso of Mars, at whose feet he was slain (133-154). Ah puny blood-nobility of ours ! If thou makest The coar- folk glory in thee here below, where our afFec- a * eou * tions sicken, it shall be marvel to me never more ; for there, Pride of where appetite is unwarped, I mean in heaven, Birtb I gloried me therein. Yet verily thou art a mantle that soon shrinketh, so that, if day by day there be nought added, time goeth round with the shears. With that ye that Rome was first to allow wherein her household doth least persevere, my words began again ; N '93 194 PARADISO Marte onde Beatrice, ch' era un poco scevra, ** ridendo, parve quella che tossio al prime fallo scritto di Ginevra. To cominciai : " Voi siete il padre mio, voi mi date a parlar tutta baldezza, voi mi levate si ch' io son pid ch' io. Per tanti rivi s' empie d' allegrezza la mente mia, che di s& fa letizia, perch& pud sostener che non si spezza. Ditemi dunque, cara mia primizia, quai fur li vostri antichi, e quai fur gli anni che si segnaro in vostra puerizia. Ditemi dell' ovil di San Giovanni quanto era allora, e chi eran le genti tra esso degne di piu alti scanni." Come s* avviva allo spirar dei vend carbone in fiamma, cosi vidi quella luce risplendere ai miei blandimenti ; e come agli occhi miei si fe' piil beila, cosi con voce piu dolce e soave, ma non con questa moderna favella, dissemi : " Da quel di che fu detto A*ve 34 al parto in che mia madre, ch' & or sarita, s' allevio di me ond' era grave, al suo Leon cinquecento cinquanta 37 c trenta fiate venne questo foco a rinfiammarsi sotto la sua pianta. Gli antichi miei ed io nacqui nel loco, dove si trova pria 1' ultimo sesto da quel che corre il vostro annual gioco. Basti dei miei maggiori udirne questo ; 4 3 chi ei si furo, ed onde venner quivi, piu & tacer, che ragionare, onesto. CANTO XVI 195 whereon Beatrice, who was a little sundered The com-- from us, smiled, and seemed to me like her who a eou * coughed at the first trespass writ of Guinivere. I began : " Ye are my father, ye give me full Dante boldness to speak, ye so uplift me, that I am more than I. By so many streams my mind is filled with gladness, it giveth itself joy that it can bear it and yet not be rent. Tell me, then, dear stock from which I spring, what was your ancestry, and what the years recorded in your boyhood. Tell me of the sheepfold of St John, how great it then was, and who were the folk worthy of loftiest seats in it." As a coal quicken eth into flame at the wind's breathing, so did I see that light glow forth at my caressing words ; and even as to my sight it grew more beauteous, so with a voice more sweet and gentle, but not in this our modern dialect, he said : " From the day on which A