&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
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ALIGHIERI
.MDCCCC1V- PUBL15HeO
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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.
<?*.
PARAD1SO
NOTE that Justinian, the Lawgiver, is the spokesman
of the Roman Empire, whereby is indicated that
the true significance of the Empire lies in its imposing
and fostering the arts of peace. Justinian tells how
Constantine removed the seat of Empire east from
Rome to Byzantium, reversing the progress of JEneas
west from Troy to Rome, and how he, Justinian, came
to the throne two hundred years later (1-9). He was
a believer in the divine but not in the human nature of
Christ, till converted by Agapetus to the truth which
he now sees as clearly as logicians see the axiomatic
law of contradictories. After his conversion God in-
spired him with the project of codifying the Roman
Law, and he resigned the conduct of war to Belisarius
(10-27). He goes on to rebuke the Guelf and Ghibil-
line factions by shewing the august nature of the Roman
Empire (28-33). In his exposition we note that the key
of self-sacrifice is at once struck in the name of Pallas,
the Etruscan-Greek volunteer who died for the Trojan
cause, and is maintained till it leads up to the great
Mercuric M Poscia che Costantin I* aquila volse
contra il corso del ciel, ch' ella seguio
dietro all' antico, che Lavina tolse,
cento e cent' anni e pill 1' uccel di Dio 4
nell' estremo d' Europa si ritenne,
vicino ai monti de' quai prima uscio ;
e sotto V ombra delle sacre penne 7
governo il mondo li di mano in ma no,
e si cangiando in su la mia pervenn^.
Cesare fui, e son Giustiniano, I0
che, per voler del primo amor ch' io sento,
d' entro le leggi trassi il troppo e il vano ;
60
CANTO VI
struggles with Carthage and the East, and against
internal factiousness (34-54) ; the founding of the
Empire under Julius and Augustus and the establish-
ment of universal peace (55-81); the great act of
Redemption for which all was a preparation, and the
subsequent fall of Jerusalem (81-93) ; and the Empire's
championship of the Church which had been born
under its protection (94-96). It is equally wicked,
therefore, to think of opposing the Empire or of
turning it to factious purposes (97-111). The story
of Rome has been told in the star adorned by those
souls whose virtuous deeds had in them some taint of
worldly ambition or anxiety for good repute (112-
117), but who are now free from all envious desire
to have a greater reward, and rejoice rather in the
harmony of which their estate is part (118-126).
Here too is the lowly Romeo who was so dis-
interested but so sensitive concerning his reputation
(127-142).
" After Constantine had wheeled back the eagle,
counter to the course of heaven which it had
followed in train of the ancient wight who
took Lavinia,
a hundred and a hundred years and more the bird
of God abode on Europe's limit, neighbouring
the mountains whence he first had issued ;
and there he governed the world beneath the
shadow of his sacred wings from hand to hand
till by succeeding change he came to mine.
Caesar I was, and am Justinian, who, by will of the Justiniaa
Primal Love which now I feel, withdrew from
out the Laws excess and inefficiency ;
61
62 PARADISO
Mcrcurio e prima ch' io all' opra fossi attento, *J
una natura in Cristo esser, non piiic,
credeva, e di tal fede era contento ;
ma il benedetto Agapito, che fue **
sommo pastore, alia fede sincera
mi dirizzo con le parole sue.
Io gli credetti, e cio che in sua fede era 9
veggio ora chiaro, si come tu vedi
ogni contraddizion falsa e vera.
Tosto che con la Chiesa mossi i piedi, M
a Dio per grazia piacque d' inspirarmi
T alto lavoro, e tutto a lui mi diedi ;
ed al mio Bellisar commendai 1* armi, a *
cui la destra del ciel fu si congiunta,
che segno fu ch' io dovessi posarmi,
Or qui alia question prima s' appunta 2 *
la mia risposta ; ma sua condizione
mi stringe a seguitare alcuna giunta.
Perch tu veggi con quanta ragione 3*
si move contra il sacrosanto segno,
e chi '1 s' appropria, e chi a lui s' oppone,
vedi quanta virtu 1* ha fatto degno 34
di reverenza, e comincio dall'ora
che Pallante mori per dargli regno.
Tu sai che fece in Alba sua dimora 37
per trecent' anni ed oltre, infino al fine
che i tre ai tre pugnar per lui ancora.
E sai ch' ei fe' dal mal delle Sabine &
al dolor di Lucrezia in sette regi,
vincendo intorno le genti vicine.
Sai quel ch' ei fe', portato dagli egregi 4S
Romani incontro a Brenno, incontro a Pirro,
c contra gli altri principi e collegi :
CANTO VI 63
and ere I fixed my mind upon the work, one The
nature, and no more, I held to be in Christ, seeking
and with such faith was I content ;
but the blessed Agapetus, who was high pastor,
to the faith without alloy directed me by his
discourse.
Him I believed, and now the content of his faith
I see as clear as thou dost see that every con-
tradiction is both false and true.
So soon as with the Church I moved my feet. The Code
God of his grace it pleased to inspire me with
the high task, and all to it I gave me ;
and to my Belisarius committed arms ; to whom
heaven's right-hand was so conjoined it was a
signal I should rest me from them.
Now here already is my answer's close to thy
first question ; but its conditions force me to
go on to some addition.
That thou mayst see with how good right against
the sacred standard doth proceed both he who
doth annex it to himself and he who doth op-
pose him to it,
see how great virtue hath made it worthy of re- Rome
verence, beginning from the hour when Pallas
died to give it sway.
Thou knowest that it made its sojourn in Alba
for three hundred years and more, until the
close, when three with three yet fought for it.
And thou knowest what it wrought from the The Kings
Sabine women's wrong unto Lucretia's woe,
through seven kings, conquering around the
neighbour folk.
Thou knowest what it wrought, borne by the The
chosen Romans against Brennus, against
Pyrrhus and against the rest, princes and
governments ;
64 PARADISO
rcurio onde Torquato, e Quinzio che dal cirro < 6
negletto fu nomato, i Deci, e' Fabi
ebber la fama che volontier mirro.
Esso atterro l ? orgoglio degii Arabi, *9
che di retro ad Annibale passaro
1' alpestre rocce, di che, Po, tu labi.
Sott' esso giovinetti trionfaro sa
Scipione e Pompeo, ed a quel colle,
sotto il qual tu nascesti, parve amaro.
Poi, presso al tempo che tutto il ciel voile ss
ridur 3o mondo a suo modo sereno,
Cesare, per voler di Roma, il tolle :
e quel che fe'da Varo infino al Reno, 58
Isara vide ed Era e vide Senna,
ed ogni valle onde Rodano e" pieno.
Quel che fe' poi ch' egli usci di Ravenna, 6l
e salto Rubicon, fu di tal volo
che nol seguiteria lingua ne* penna.
In ver la Spagna rivolse lo stuolo ; 6
poi ver Durazzo, e Farsalia percosse
si ch' al Nil caldo si sent) del duolo.
Antandro e Simoenta, onde si mosse, *7
rivide, e la dov' Ettore si cuba,
e mal per Tolommeo poi si riscosse :
da indi scese folgorando a luba ; T
poscia si volse nel vostro occidente,
dove sentia la Pompeiana tuba.
Di quel ch* ei fe' col baiulo seguente, 73
Bruto con Cassio nello inferno latra,
e Modena e Perugia fe' dolente.
Piangene an cor la trista Cleopatra, 7*
che, fuggendogli innanzi, dal colubro
la morte prese subitana ed atra.
CANTO VI 65
whence Torquatus and Quinctius, named from his The
neglected locks, the Decii and the Fabii, drew
the fame which I rejoice in thus embalming.
It cast down the pride of the Arabs that fol-
lowed Hannibal across the Alpine rocks,
whence, Po, thou glidest.
Under it, Scipio and Pompey triumphed, yet in
their youth, and bitter did it seem unto those
hills beneath which thou wast born.
Then, nigh the time when all heaven willed to Caesar
bring the world to its own serene mood,
Caesar, at Rome's behest, laid hold of it ;
and what it wrought from Var to Rhine
knoweth Isere and Arar, knoweth Seine and
every valley by which Rhone is filled.
What it then wrought when he issued forth of
Ravenna and sprang the Rubicon, was of such
flight that neither tongue nor pen mightfollowit.
Towards Spain it wheeled the host, then to-
wards Durazzo, and so smote Pharsalia that
to hot Nile was felt the woe.
Antandros and Simois, whence it first came, it
saw once more, and saw the spot where
Hector lieth couched ; and then (alas for
Ptolemy ! ) ruffled itself again ;
thereafter swooped in lightning upon Juba, then
wheeled to-wards your west, where it heard
the Pompeian trumpet.
For what it wrought with the succeeding mar- Augustus
shal Brutus and Cassius howl in hell ; and
Modena and Perugia it made doleful.
Yet doth wail for it the wretched Cleopatra,
who, as she fled before it, caught from the
viper sudden and black death.
66 PARADISO
Mercurfo Con costui corse infino al lito rubro ; 79
con costui pose il mondo in tanta pace,
che fu serrato a Jano il suo delubro.
Ma cio che il segno che parlar mi face
fatto avea prima, e poi era fatturo,
per lo regno mortal, ch' a lui soggiace,
diventa in apparenza poco e scuro, 8 5
se in mano al terzo Cesare si mira
con occhio chiaro e con affetto puro ;
ch la viva giustizia che mi spira
gli concedette, in mano a quel ch' io dico,
gloria di far vendetta alia sua ira.
Or qui t' ammira in cio ch* io ti replico ! 9 X
Poscia con Tito a far vendetta corse
della vendetta del peccato antico.
K quando il dente Longobardo morse 94
la santa Chiesa, sotto alle sue ali
Carlo Magno, vincendo, la soccorse.
Omai puoi giudicar di quei cotali 97
ch' io accusai di sopra, e di lor falli,
che son cagion di tutti vostri mali.
I/ uno al pubblico segno i gigli gialli I0
oppone, e 1' altro appropria quello a parte,
si che forte a veder chi pid falli.
Faccian li Ghibellin, faccian lor arte I0 3
sott* altro segno ; ch mal segue quello
sempre chi la giustizia e lui diparte :
e non 1' abbatta esto Carlo novello Io6
coi Guelfi suoi, ma tema degli artigli
ch/ a pid alto leon trasser lo vello.
Molte fiate gia pianser li figli l 9
per la col pa del padre ; e non si creda
che Dio trasmuti 1' arme per suoi gigH.
CANTO VI 67
With him it coursed unto the Red- Sea shore, The
with him it set the world in so deep peace seeking
that Janus saw his temple barred upon him.
But what the ensign that doth make me speak
had done before, what it was yet to do through-
out the mortal realm subject unto it,
becometh small and dusky to behold, if it be Tiberius
looked upon in the third Caesar's hand with
clear eye and pure heart ;
for the living justice that inspireth me, granted it,
in his hand of whom I speak, the glory of
wreaking vengeance for his wrath.
Now find a marvel in the double thing I tell thee ! Titus
Thereafter, under Titus, to wreak vengeance
on the vengeance on the ancient sin it rushed.
And when the Lombard tooth bit into Holy charl
Church, under its wings did Charlemagne ma sr n '
victorious succour her.
Now mayst thou judge of such as I accused but
now, and of their sins, which are the cause of
all your ills.
The ooeopposethto the public standard the yellow
lilies, and the other doth annex it to a faction,
so that 'tis hard to see which most offendeth.
Ply, ply the Ghibellines their arts under some Gbibellines
other standard ! for this he ever followeth ill and Guelfs
who cleaveth justice from it ;
and let not that new Charles down beat it with
his Guelfs, but let him fear talons that have
ripped its fell from mightier lion.
Many a time ere now have children wailed for
father's fault, and let him not suppose God
will change arms for those his lilies.
68 PARADISO
Mercuric Questa picciola Stella si correda "*
dei buoni spirti, che son stati attivi
perch onore e fama li succeda ;
e quando li disiri poggian quivi "5
si disviando, pur coovien che i raggi
del vero amore in su poggin men vivi.
Ma, nel commensurar dei nostri gaggi xz8
col meno, & parte di nostra letizia,
perch& non li vedem minor n& maggi.
Quindi addolcisce la viva giustizia xax
in noi 1' affetto si, che non si puote
torcer giammai ad alcuna nequizia.
Diverse voci fan gift dolci note ; xa *
cosi diversi scanni in nostra vita
rendon dolce armonia tra queste rote.
E dentro alia presente margarita "7
luce la luce di Romeo, di cui
fu V opra bella e grande mal gradita.
Ma i Provenzali che fer contra lui X 3 C
non hanno riso, e pero mal cammina
qual si fa danno del ben fare altrui.
Quattro figlie ebbe, e ciascuna regina, X 33
Ramondo Beringhieri, e cid gli fece
Romeo persona umile e peregrina ;
c poi il mosser le parole biece X 3*
a domandar ragione a questo giusto,
che gli assegno sette e cinque per diece;
indi partissi povero e vetusto ; X 39
e se il mondo sapesse il cor ch* egli ebbe
mendicando sua vita a frusto a frusto,
assai lo loda, e pift lo loderebbe." X 4
CANTO VI
This little star adorneth her with good spirits The
who were active that honour and that fame
might come to them ;
and when hereon desire, thus swerving, leaneth,
needs must the rays of the true love mount
upward with less life.
But in the commeasuring of our rewards to our
desert is part of our joy, because we see them
neither less nor more.
Whereby the living justice so sweeteneth our
affection that it may ne'er be wrenched aside
to any malice.
Divers voices upon earth make sweet melody,
and so the divers seats in our life render sweet
harmony amongst these wheels.
And within the present pearl shineth the light of Romeo
Romeo, whose beauteous and great work was
so ill answered.
But the Provencals who wrought against him
have not the laugh ; wherefore he taketh an
ill path who maketh of another's good work
his own loss.
Four daughters, and each one a queen, had
Raymond Berengar; and this was wrought
for him by Romeo, a lowly and an alien man ;
then words uttered askance moved him to de-
mand account of this just man, who gave him
five and seven for every ten ;
then took his way in poverty and age; and
might the world know the heart he had within
him, begging his life by crust and crust, much
as it praiseth, it would praise him more."*
70 NOTES
1-9. Constantine reigned A.D. 306-337. Justinian
A.D. 5*7-565. Constantinople is relatively near to the
site of ancient Troy. Aeneas took Lavinia with her
father's consent, though she was already betrothed to
Turmis, King of the Latins.
10. His personality remains. His office is his no
longer. Compare Purg. xix. 127-138.
13-18. The Monophysites accepted the divine nature
of Christ only, not the human. The Empress Theodora
persistently favoured them, and Justinian tolerated
them till Agapetus, who was Pope A.D. 535-6, when on
an embassy at Constantinople, induced him to depose
Anthimus, Bishop of Constantinople, on the ground of
his being a Monophysite, whereon the other heads of
the sect were likewise excommunicated.
19-* i. Compare ii. 40-45. It is a cardinal point of
Dante's belief that in the perfect state all effort both of
will and intellect shall cease, while their activity reaches
its highest point. Even truths that now seem para-
doxical shall be seen as axioms, and the facts that now
seem perplexing or distressing shall be felt as axiomati-
caily right and beautiful. But unfathomed depths of
the Divine Nature and Will shall ever remain, adored
but uncomprehended. Compare Par ad. xix. 40-57,
xxi. 82-102, &c.
Both in this passage and in ii. 40-45 the union of the
divine and human natures in Christ is the point which
Dante declares will be as clear to souls in bliss as " the
initial truth which man believeth," or is as clear to
Justinian as that "every contradiction is both false and
true." Now " the initial truth which man believeth " is
not a generic term for axiomatic truth, but a specific
reference to the " law of contradictories " on which the
whole system of Aristotelian logic is built up. It
asserts that the propositions: This it st and thit if
not jo cannot both be true in the same sense and at
the same time. Compare Wallace, 30. And it
follows immediately from this fundamental axiom, that
of the two propositions " all A's are B's " and " some A'*
are not B's," or of the two propositions u no A's are B's "
and " some A's are B's," one must be true and the other
false. They cannot both be true or both false in the
same sense at the same time. For example, if the pro-
CANTO VI 71
position " some A's are not B's " be true, the proposition
" all A's are B's " is false ; for if not, take one of the A's
that is not a B ; now since all A's are B's, that
particular A is a B ; therefore that particular A both is
and is not a B, which is impossible, therefore, &c. Pro-
positions so related are called contradictories, and there-
fore every " contradiction " or " pair of contradictories "
is " both false and true " axiomatically.
25. Belisarius (c. 505-565), by his campaigns against
the Ostragoths, went far towards restoring the
authority of the Empire in Italy. He subsequently fell
into disfavour, and an exaggerated tradition represents
him in beggary as the type of fallen greatness.
28. The question implied in Parad. v. 127.
31-96. Compare with this passage Con-o. iv. 4, 5,
and the whole of Bk. ii. of the De Monarchia. Com-
pare also Virgil Georgia, ii. 167-172, and JEneid, vi.
756-854 ; and perhaps we should add the Epistle to
the Hebrew, chap. xi. For Dante's attitude towards
Guelphism and Ghibellinism generally, see Gardner
i. 4, and Villani Introduction, 6.
JV.2?. In the following summary the italicised words
directly connect the narrative with the text of the canto.
Virgil, by a gracious fiction, represents the Trojan
./Eneas when he landed, fate-driven, on the shores of
Italy, and was involved in war with Turnus, king of
the Latins, as seeking and gaining the alliance of the
Greek Evander, who had established a kingdom on
the seven hills, afterwards to be the site of Rome.
Evander's only son and heir, Pallas, led the band of
volunteers and was slain by Turnus, but avenged by
./Eneas. The kingdom of the latter was founded, how-
ever, not on the seven hills, but at Lavinium, whence
it was transferred by his son Ascanius to Alba Longa
where it remained for more than 300 years, till, in the
reign of Tullus Hostilius (B.C, 670-638), Alba fell
under Rome, on the defeat of the three Alban cham-
pions, the Curatii, by the survivor of the three Roman
champions, the Horatii ; for meanwhile the Alban out-
cast, Romulus, had founded a camp of refuge on the
Palatine (one of the seven hills), and had provided the
desperadoes, who gathered there, with wives, by seizing
the Sablnt women who had come to attend the public
72 NOTES
games. Under him and his six successors Rome gradually
extended her power, till the outrage offered to Lucretia
by Sextus, the son of the last king, so roused the
indignation of the people that the monarchy was
swept away (B.C. 510).
The long period of the Republic, up to the beginning
of Caesar's campaigns in Gaul (B.C. 58) is passed over
rapidly by Dante, without notice of constitutional and
social struggles; but the main aspects of the outward
history are dealt with by rapid and effective strokes.
During this period Rome established her supremacy
over the other Latin tribes, repelled invasions of Italy,
both by civilized and barbarous peoples, and extended
her dominion by counter invasions. Lucius Quintius
Cincinnatus (from cincinnus = a curt), called from the
plough to the dictatorship conquered the JEquians
(B.C. 458); against Brennus (B.C. 390, etc.) and his Gauls,
one of the Fabi't, and Titus Manlius Torquatus (as well
as others, notably Camillus) distinguished themselves.
The Dec'ti^ father, son and grandson, died self-devoted
deaths in serving against the Latins (B.C. 340), the
Samnites (B.C. 195) and the Greek invader Pyrrhus
(B.C. *8o); while the greatest of all the Fabii, Quintus
Fabius Maximus (Cunctator), saved Rome from Hanni-
bal who crossed the Alps and victoriously invaded Italy in
B.C. 218, in which same year Sdpio Africanus (the
Elder), a Boy of seventeen^ won military fame by saving
his father's life at the defeat of Ticinus. It was he
who subsequently organised the counter invasion of
Africa which compelled Hannibal to withdraw from
Italy. Cf. xxvii. 61 seq. [Note the anachronism by
which Dante calls the northern Africans Arabs. ]
By a great leap Dante now brings us to the achieve-
ments of Pomtoey^ the great conqueror of the eastern
kings and queller of the faction of Marius. He cele-
brated a triumph -when not yet twenty-five ( B. C. 8 1 ). After
a passing reference to the mythical exploits of the
great Romans in reducing Fiesole which overhangs Flor-
ence^ and which was the refuge of Catiline (Villani
i. 31-37), we find ourselves following the career of
Caesar preparatory to the founding of the Roman
Empire. Lines 58-60 refer to the campaigns in Gaul
(B.C. 58-50); lines 61-63 to Caesar's crossing the
CANTO VI 73
Rubicon (B.C. 49) between Ravenna and Rimini, thereby
leaving his province, without orders from the Senate,
and so formally beginning the civil war. In the same
year he overcame formidable opposition in Spain, and
next year unsuccessfully besieged Pompey in Dijracchium,
and then utterly defeated him at Pharsalia in Thessaly.
Pompey escaped to Egypt, where he was treacherously
slain by Ptolemy (lines 64-66). Caesar crossed the
Hellespont and, says Lucan, visited the Troad (Cf.
/. 6). He took Egypt from Ptolemy and gave it
to Cleopatra, subdued Juba king of Numidia who had
protected his opponents after Pharsalia and then re-
turned to Spain (B.C. 45) where Pompey's sons had raised
an army (lines 67-72). After the murder of Caesar
his nephew Augustus defeated Marc Antony at Modena
(B.C. 43) ; then, with Antony as his ally, defeated his
uncle's assassins, Brutus and Cassius (cf. Inf. xxxiv.) at
Philippi (B.C. 4*), and afterwards Antony's brother
Lucius at Perugia (B.C. 41). In B.C. 31 at Actium he
finally defeated his rival Marc Antony, who soon
afterwards committed suicide, and his example was
followed by his paramour Cleopatra, who died by the
tooth of a viper (lines 76-78). This made Augustus
master of the whole Roman Empire to the remotest ends
of Egypt, and the temple of Janus, the gates of which
were always open in war-time, was, for the third time
only in the history of Rome, closed in sign of universal
peace. Heaven " had brought the world to its own
serene mood " (line 56), and all was ready for the birth
of Christ (lines 79-81), who was crucified under Tiberius,
the successor of Augustus, whereby the sin of human
nature at the fall was avenged (lines 82-90). Jerusalem
fell, under Titus, whereby the sin of slaying Christ was
avenged on the Jews (lines 91-93).
The epilogue of the defence cf the Church by
Charlemagne against the Lombard king Desiderius,
whom he dethroned in A.D. 774 produces a disjointed
effect upon the modern reader, but would seem natural
enough to Dante and his contemporaries (see Argu-
ment}.
88-90. Compare De Monarchic, ii. 13.
91-93. See next Canto.
97-99. Compare lines 31-33.
74 NOTES
100, 101. The Guelfs oppose the French arms and
influence to the Empire. The Ghibeilines take the
name of the Empire in vain for factious purposes.
106-108. Carlo Zoppo ( = Charles the Lame), of
Anjou, titular King of Jerusalem (see xix. 117), and
actual King of Naples and head of the Guelfs of Italy.
Dante is never weary of expressing his contempt for
him. There seems to be no specific reference in line
108. Many a mightier lion than Cripple Charles had
had his fell torn off his back by the Imperial Eagle.
109-111. A forecast perhaps of some miseries that
actually fell on the descendants of Charles, and of others
which Dante vainly anticipated, Compare ix. 1-6.
127-142. See Villani, vi. 90.
Raymond Berengar IV. of Provence (reigned 1209-
1245), to be distinguished from his contemporary and
opponent Raymond VII. of Toulouse (reigned 1222-
1249), was notorious for his liberality and his patronage
of poets and other men of genius. His daughter,
Margaret, married Louis IX. of France (St. Louis).
Eleanor married Henry III. of England. Sancha
married Henry's brother, Richard of Cornwall ; and
Beatrice, his youngest daughter, whom he made his
heiress, married Charles of Anjou after her father's
death. Raymond's able and upright chamberlain,
Romeo of Villeneuve (1170-1250), is also an historical
character ; but his name, Romeo, is the current term
for one who has made a pilgrimage to Rome, or a
pilgrim generally (see fita Nuova, xli. 34-52). Hence
arose the romantic legend recorded by Villani, and
here followed by Dante. " There came to his
[Raymond Berengar's] court a certain Romeo, who
was returning from S. James', and hearing the good-
ness of Count Raymond abode in his court, and was so
wise and valorous, and came so much into favour with
CANTO VI 75
the Count, that he made him master and steward of
all that he had. . . . Four daughters had the Count
and no male child. By prudence and care the good
Romeo first married the eldest for him to the good
King Louis of France by giving money with her,
saying to the Count, ' Leave it to me, and do not
grudge the cost, for if thou marriest the first well
thou wilt marry all the others the better for the sake
of her kinship and at less cost.' And so it came to
pass ; for straightway the King of England, to be of
kin to the King of France, took the second with little
money ; afterwards his carnal brother, being the king
elect of the Romans, after the same manner took the
third ; the fourth being still to marry the good Romeo
said, * For this one I desire that thou should'st have a
brave man for thy son, who may be thine heir, 1 and
so he did. Finding Charles, Count of Anjou, brother
of King Louis of France, he said, * Give her to him for
he is like to be the best man in the world/ prophesy-
ing of him : and this was done. And it came to pass
afterwards through envy, which destroys all good, that
the barons of Provence accused the good Romeo that
he had managed the Count's treasure ill, and they
called upon him to give an account. The worthy Romeo
said, * Count, I have served thee long while, and raised
thy estate from small to great, and for this, through
. the false counsel of thy people, thou art little grateful :
I came to thy court a poor pilgrim, and I have lived
virtuously here ; give me back my mule, my staff, and
my scrip, as I came here, and I renounce thy service. 1
The Count would not that he should depart ; but, for
nought that he could do would he remain ; and, as he
came so he departed, and no one knew whence he
came or whither he went But many held that he
was a sainted soul"
PARADISO
IN significant connection with the Empire comes the
treatment of the Redemption, the chief theological
discourse in the Paradiso. Justinian and the other
spirits vanish with hymns of triumph (1-9). Dante
would fain ask a question, but whenever he raises his
had to speak, is overcome by awe, and bends it down
again (10-15). Beatrice reads his thought, and bids him
give good heed to her discourse (16-24). After man's
fall, the Word of God united to himself in his own per-
son the once pure now contaminated human nature. That
human Nature bore on the cross the just penalty of its
tin, but that divine Person suffered by the same act the
supremest outrage. At the act of justice God rejoiced
and heaven opened. At the outrage the Jews exulted
and the earth trembled; and vengeance fell upon
Jerusalem (25-51). But why this method of redemp-
tion? (52-57). Only those who love can understand
the answer. God's love ungrudgingly reveals itself,
and whatever it creates without intermediary is
immortal, free, and god-like. Such was man till
made unlike God by sin, and so disfranchised (58-81)5
Mercuric " Os anna sanctus Deus Sabaoth,
superillustrans clarltate tua
f slices igncs horum malachoth / "
Cosl, volgeodosi alia nota sua, 4
fu viso a me cantare essa sustanza,
sopra la qual doppio lume s' addua :
ed essa e 1* altre mossero a sua danza, 7
e, quasi velocissime faville,
mi si velar di subita distanza.
lo dubitava, e dicea : " Dille, dille," xo
fra me, " dille," diceya, " alia mk donna
che mi disseta con le dolci stiile ; "
76
CANTO VII
only to be reinstated by a free pardon, or by full
atonement (82-93). But man cannot humble him-
self below what he is entitled to, as much as he had
striven to exalt himself above it ; and therefore he
cannot make atonement (94-101). So God must
reinstate man ; and since " all the ways of the Lord
are mercy and truth," God proceeded both by the
way of mercy, and by the way of truth or justice,
since by the incarnation man was made capable of
reinstating himself (103-120). Beatrice further ex-
plains that the elements and their compounds are
made not direct by God, but by angels, who also
draw the life of animal and plant out of compound
matter that has the potentiality of such life in it ;
whereas first matter, the angels, and the heavens arc
direct creations of God ; and so were the bodies of
Adam and Eve, which were therefore immortal, save
for sin ; as are therefore the bodies of the redeemed
who are restored to all the privileges of unfallen man
(111-148).
" Hosannah ! Holy God of Sabaoth ! making The
lustrous by thy brightness from above the
blessed fires of these kingdoms ! "
So, revolving to its own note, I saw that being
sing, on whom the twin lights double one
another :
and it and the others entered on their dance,
and like most rapid sparks, veiled them from
me by sudden distance.
I, hesitating, said, "speak to her, speak to her,"
within myself, "speak to her," I said, " even to
my lady who slaketh me with the sweet drops ; "
78 PARADISO
Mercnrie ma quella riverenza che a 9 indonna *J
di tutto me, pur per BE e per ICE,
mi richinava come 1'uom ch' assonna,
Poco sofferse me cotal Beatrice, l6
e comincio, raggiandomi d' un riso
tal, che nel foco faria 1'uom Felice :
" Secondo mio infallibile avviso, X 9
come giusta vendetta giustamente
vengiata fosse, t* ha in pensier miso ;
ma io ti solvero tosto la mente :
e tu ascolta, ch le mie parole
di gran sentenza ti faran presente.
Per non soffrire alia virtii che vuole 9 5
freno a suoprode, quell* uom che non nacque ?
dannando se, danno tutta sua prole ;
onde 1* umana specie inferma giacque a8
gift per secoli molti in grande errore,
fin ch* al Verbo di Dio di scender piacque,
u' la natura, che dal suo Fattore 3*
s' era allungata, unio a se in persona
con 1* atto sol del suo eterno amore.
Or drizza il viso a quel ch' or si ragiona : 34
Questa natura al suo Fattore unita,
qual fu creata, fu sincera e buona ;
ma per s stessa fu ella sbandita 37
di Paradiso, pero che si torse
da via di verita e da sua vita.
La pena dunque che la croce porse, 4
s' alia natura assunta si misura,
nulla giammai si giustamente morse ;
e cosi nulla fu di tanta ingiura, 4*
guardando alia persona che sofferse,
in che era contratta tal natura.
CANTO VII 79
but that reverence which all o'ermastereth me, The
though but by Be or Ice, again down-bowed *
me, as a man who slumbers.
Short time Beatrice left me thus ; and began,
casting the ray upon me of a smile such as
would make one blessed though in the flame:
"According to my thought that cannot err, how
just vengeance justly was avenged, hath set
thee pondering ;
but 1 will speedily release thy mind ; and do
thou hearken, for my words shall make thee
gift of an august pronouncement.
Because he not endured for his own good a rein ThefaS
upon the power that wills, that man who ne'er
was born, as he condemned himself, condemned
his total offspring ;
wherefore the human race lay sick down there
for many an age, in great error, till it pleased
the Word of God to descend
where he joined that nature which had gone astray
from its Creator to himself, in person, by sole
act of his eternal Love.
Now turn thy sight to what I now discourse :
This nature, so united to its Maker, as it was
when created was unalloyed and good ;
but by its own self had it been exiled from
Paradise, because it turned aside from the
way of truth, and its own life.
As for the penalty, then, inflicted by the cross, The
if it be measured by the Nature taken on,
never did any other bite as justly ;
and, in like manner, ne'er was any so outrageous
if we look to the Person who endured it, in
whom this nature was contracted.
8o PARADISO
Mercuric Pero d* un atto uscir cose diverse ; 4^
che" a Dio ed ai Giudei piacque una morte :
per lei tremo la terra e il ciel s' aperse.
Non ti dee oramai parer piu forte, 49
quando si dice che giusta vendetta
poscia vengiata fu da giusta corte.
Ma io veggi* or la tua mente ristretta 5 a
di pensier in pensier dentro ad un nodo,
del qual con gran disio solver s j aspetta.
Tu dici : ' Ben discerno cid ch' i' odo ; 55
ma, perch Dio volesse, m* & occulto,
a nostra redenzion pur questo modo.'
Questo decreto, frate, sta sepulto 58
agli occhi di ciascuno, il cui ingegno
nella fiamma d' amor non adulto.
Veramente, pero ch j a questo segno 6l
molto si mira, e poco si discerne,
diro perch^ tal modo fu pit} degno.
La divina bonta, che da se" sperne 6 4
ogni livore, ardendo in se scintilla
si, che dispiega le bellezze eterne.
Cio che da lei senza mezzo distilla 6 7
non ha poi fine, perch non si move
la sua imprenta, quand' ella sigilla.
Cio che da essa senza mezzo piove 7
libero tutto, perch non soggiace
alia virtute delle cose nuove.
Piti 1' ^ conforme, e pero piti le piace ; 73
che" 1' ardor santo, ch' ogni cosa raggia,
nella piii simigliante & piu vivace.
Di tutte queste cose s' avvantaggia T 6
T umana creatura, e, s' una manca,
di sua nobilita convien che caggia.
CANTO VII 81
So from one act issued effects apart ; God and The
the Jews rejoiced in one same death ; \hereat
shuddered the earth and heaven opened.
No more, now, should it seem hard saying to
thee that just vengeance was afterward
* avenged by a just court.
But now I see thy mind from thought to thought
entangled in a knot, from which, with great
desire, it release awaiteth.
Thou sayest, Tea, what I hear I understand ; but The
why God willed for our redemption this only re emptlou
mode, is hidden from me.
This decree, my brother, is buried from the eyes
of everyone whose wit is not matured within
love's flame.
But since this target much is aimed at, and
discerned but little, I will declare why such
mode was more worthy.
The divine excellence, which spurns all envy
from it, burning within itself shooteth such
sparkles out as to display the eternal beauties.
That which distilleth from it without mean, Unfallea
thereafter hath no end ; because its imprint may m
not be removed when it hath stamped the seal.
That which down raineth from it without mean,
is all free, because not subject to the power
of changing things.
It is more close conformed to it, therefore more
pleasing to it ; for the sacred glow that rayeth
over everything, in that most like itself is the
most living.
All these points of vantage hath the human crea-
ture, and should one fail, needs must it fall
from its nobility.
82 PARADISO
adercurio Solo il peccato quel che la disfranca,
e falla dissimile al sommo bene,
per che del lume suo poco s' imbianca $
ed in sua dignita mai non riviene,
ae non riempie dove colpa vota,
contra mal dilettar, con giuste pene.
Vostra natura, quando pecco tota
nel seme suo, da queste dignitadi,
come da Paradiso fu remota ;
no" ricovrar poteansi, se tu badi
ben sottilmente, per alcuna via,
senza passar per 1' un di questi guadi :
o che Dio, solo per sua cortesia,
dimesso avesse, o che 1* uom per s& isso
avesse satisfatto a sua follia.
Ficca mo 1' occhio per entro 1' abisso 54
dell'eterno consiglio, quanto puoi
al mio parlar distrettamente fisso.
Non potea 1' uomo nei termini suoi 97
mai satisfar, per non poter ir giuso
con umiltate, ubbidiendo poi,
quanto disubbidiendo intese ir suso ; I0
e questa & la cagion perch 1' uom fue
da poter satisfar per s dischiuso.
Dunque a Dio convenia con le vie sue I0 3
riparar 1' uomo a sua intera vita,
dico con 1' una, o ver con ambo e due.
Ma perch& 1' opra e tanto piti gradita Io6
dell' operante, quanto piti appresenta
della bonta del core ond' e uscita ;
la divina bonta, che il mondo imprenta,
di proceder per tutte le sue vie
a rilevarvi suso fu contenta ;
CANTO VII 83
Sin only is the thing that doth disfranchise it, and The
inaketh it unlike to the highest good, so that
its light the less doth brighten it ;
and to its dignity it ne'er may come again,
except it fill again where fault hath made a
void, against the ill delight setting just penalty.
Your nature, when it sinned in its totality in its Paradise
first seed, from these dignities, even as from
Paradise, was parted ;
nor might they be recovered, if thou look right
keenly, by any way save passing one or the
other of these fords :
either that God, of his sole courtesy, should have
remitted ; or that man should of himself have
given satisfaction for his folly.
Fix now thine eye within the abyss of the eternal
counsel, as close attached as e'er thou mayest
to my discourse.
Man had not power, within his own boundaries,
ever to render satisfaction ; since he might not go
in humbleness by after-obedience so deep down
as in disobedience he had framed to exalt himself on
high ; and this the cause why from the power to
render satisfaction by himself man was shut off.
Wherefore needs must God with his own ways Justice and
reinstate man in his full life, I mean with one m
way or with both the two.
But because the doer's deed is the more gracious
the more it doth present us of the heart's
goodness whence it issued,
the divine Goodness which doth stamp the
world, deigned to proceed on all his ways to
lift you up again ;
8 4 PARADISO
Mercuric n& tra 1' ultima notte e il primo die "
si alto e si magnifico processo,
o per P una o per T altra fu o fie :
ch& pill largo fu Dio a dar sfc stesso, "5
a far 1* uom sufficiente a rilevarsi,
che s'egli avesse sol da se* dimesso ;
e tutti gli altri modi erano scarsi ll3
alia giustizia, se il Figliuol di Dio
non fosse umiliato ad incarnarsi.
Or, per empierti bene ogni disio, xai
ritorno a dichiarare in alcun loco,
perche* tu veggi li cosi com' io.
Tu dici: * Io veggio T acqua, io veggio il foco, I5| 4
1' aer e la terra, e tutte lor misture
venire a corruzione, e durar poco ' ;
e queste cose pur fur creature ; "7
per che, se cid ch' ho detto & stato vero.
esser dovrien da corruzion sicure.
Gli angeli, frate, e il paese sincere X 3
nel qual tu sei, dir si posson creati,
si come sono, in loro essere intero ;
ma gli elementi che tu hai nomati X 33
e quelle cose che di lor si fanno,
da creata virtti sono informati.
Creata fu la materia ch' egli hanno, *3 6
creata fu la yirtu informante
in queste stelle, che intorno a lor van no.
L* anima d' ogni bruto e delle piante X 39
di complession potenziata tira
Io raggio e il moto delle luci sante.
Ma vostra vita senza mezzo spira 4
la somrna beninanza, e la innamora
di s^j si che poi sempre la disira.
CANTO VII 85
nor between the last night and the first day was, The
nor shall be, so lofty and august a progress
made on one or on the other ;
for more generous was God in giving of himself
to make man able to uplift himself again, than
had he only of himself granted remission ;
and all other modes fell short of justice, except The
the Son of God had humbled him to become *
flesh.
Now, to fill full for thee every desire, I go back
to explain a certain passage, that thou may* at
there discern e'en as do I.
Thou sayest: I see the water, I see the Jire, the
air, the earth, and all their combinations come to
corruption and endure but little;
and yet these things were creatures, so that if
that which I have said to thee be true, they
ought to be secure against corruption.
The Angels, brother, and the unsullied country Creation
in which thou art, may be declared to be created,
even as they are, in their entire being ;
but the elements which thou hast named and
all the things compounded of them, have by
created virtue been informed.
Created was the matter which they hold, created
was the informing virtue in these stars which
sweep around them.
The life of every brute and of the plants is
drawn from compounds having potency, by
the ray and movement of the sacred lights.
But your life is breathed without mean by the su- Resnrrec-
preme beneficence who maketh it enamoured of ^^ th *
itself, so that thereafter it doth ever long for it.
86 PARADISO
Mercuric E quinci puoi argomentare ancora r *5
vostra resurrezion, se tu ripensi
come 1'umana carne fessi allora
che li primi parenti intrambo fensi." *4 8
5, 6. Justinian, on whom the glory of Lawgiver and
the glory of Emperor combine their lights, each one
making the other its twin.
14. He is awed by anything that is so much as a
fragment of Beatrice's name.
15. Compare iii. 6.
19-21. See vi. 91-93.
25. Compare xxvi. 115-117, note.
30-33. Note the reference to the Three Persons of
the Trinity in Word, Creator, Love. The like references
abound throughout the poem. Further, compare line 3 1
with xxxiii. 4-9.
40-42. Compare De Monarchic*, ii. 13. This doctrine
of Dante's that human nature, in its totality, was
judicially executed on the Cross seems to be peculiar to
himsetf
64-66. The connection is close, though not obvious.
Beatrice goes back to the creation in order to explain
the state from which man fell ; and begins by declaring
that the Divine Goodness was moved to utter itself
in creation by an impulse of love, and had no jealous
reserve in communicating its own august attributes.
Compare xxix. 13-18, note.
67. For the distinction between mediate and im-
mediate creation, see lines 130-144 of this canto.
71. True freedom consists in being subject only to
the eternal truth of things, not to the dominion of
changing appearances. Compare Purg. xvi. 79-81.
But there is a difficulty here, for amongst the primal
group of direct creations are the material heavens and
the prima matsria, or undirferentiated material potenti-
ality, which is the possibility of everything but the
actuality of nothing. Compare xxix. 22-36. The
heavens can only be called free in the sense that they
follow out their nature unimpeded, not in the higher
sense of having free choice. Compare v. 19-24. And
the prima maieria can scarcely claim freedom in any
CANTO VII 87
And hence thou further may'st infer your The
resurrection, if thou think again how was
the making of the human flesh then when
the first parents both of them were formed."
sense, nor exemption from the dominion of changing
things. Still less has it any special conformity of
nature to the Divine (line 73). No solution of this
difficulty suggests itself. It would appear as though
Dante had not the full range of" direct creations " under
his view at the moment, and was thinking only of
angels and men, and possibly the material heavens.
79-120. It is in this section of the discourse that the
influence (direct or indirect) of Anselm's Cur Deus homo
is most conspicuous. Anselm teaches that actually
(though not in intention) Adam's disobedience was
in injury to himself, not at all to God (cf, line 80 of
this canto), and that what was demanded, therefore,
was not a propitiation or a ransom, but a restoration
(cf. 82) ; which must be brought about by man giving
what he did not owe in measure equal to that in which
he had seized what he did not own (compare 83, 84),
which is impossible, since he owes everything and owns
nothing (compare 97, 98). Hence the being who alone
owns that which he does not owe must become the
being who alone stands in need of making such an un.
owed offering, i.e. God must become man (compare
1 15-117). See the Cur Deus homo passim, and (to avoid
misconception) especially Bk. i. cap. 15.
103-105. Compare Psalm xxv. 10.
115-120. It will appear from a comparison of the Dt
Monarchia, ii. 13, that Beatrice means ' God determined
to be merciful, but did better than remit the fault, for
he made man capable of redeeming it. And he determined
to be just, and therefore he assumed the whole of human
nature into one person (his own) in order that it might
collectively pay the penalty of its sin.'
124-129. See lines 67-69. ' Why, then, do these
creations of God (the elements and thing* compounded
of them) perish ? '
1 31. Not only in their essential or ideal quality, but
88
NOTES
in their whole concrete being, just as they are. Com-
pare i. 2, note.
133-141. Theprima matcria is informed (i.e. SO combined
with a "form" or ideal and essential principle as to
pass from the possibility of being anything to the actuality
of being something not direct by God, but by created
powers, i.e. angels or heavenly influences. The trans-
forming and vivifying power of the sun (and in lesser
degree the moon) was supposed to have its analogies in
equally real but less obvious influences of the other
heavenly bodies, especially the planets. It is these
heavenly influences collectively that draw the "soul"
or life of plant (nutritive and reproductive) or animal
(sensitive and locomotive) from the stage of potentiality
To Canto rill. <8-6o.
CANTO VII 89
in the germinal material into that of actuality in the
living thing itself.
142-144. Compare Purg. xxv., especially lines 61-75.
In Conv. iii. 6: 45-57, another and less orthodox
doctrine seems to be taught.
145. Hence, i.e. 'from the distinctions now drawn';
for the bodies both of Adam and Eve were made
immediately by God, and when the work of redemption
is finally consummated (after the last judgment) man's
body will be restc.-ed to the dignity which it lost only
by sin. The argument is Anselm's. He meets the
obvious objection that it does not cover the case of
the " resurrection unto wrath," by urging that if the
saved rejoice both in body and soul, it is but fitting
that th* lost should suffer in both.
To Canto FIJI. 61-63, 67-69.
PARADISO
THE planet Venus and ancient idolatry (1-15).
All angels, heavens and blessed spirits, from the
Seraphim nearest God outwards, are twined in one
concerted cosmic dance ; this dance the spirits in
Venus leave to minister to Dante, singing Hosannah
as they come ; and one of them declares their kinship
of movement and of love with the celestial Beings to
whom he had once addressed his love hymn (16-39).
Dante, with Beatrice's sanction, asks who the spirit is,
and he with a flash of joy reveals himself as Dante's
friend, Carlo Martello, once heir to the lordship of
Provence and the kingdom of Naples, and actual king
of Hungary, though Sicily had revolted from his house
in consequence of that ill government against which
his brother, Robert of Naples, mean offspring of a
generous sire, would do well to take warning (40-84).
Dante's joy in meeting his friend is increased by the
knowledge that it is seen as clearly by that friend
Venere Solea creder lo mondo in suo periclo
che la bella Ciprigna il folle amore
raggiasse, volta nel terzo epiciclo :
per che non pure a lei facean onore *
di sacrificio e di votivo grido
le genti antiche nell' antico errore,
ma Dione onoravano e Cupido, 7
quella per madre sua, questo per figlio,
e dicean ch' ei sedette in grembo a Dido ;
e da costei, ond' io principio piglio, I0
pigliavan il vocabol della Stella
che il sol vagheggia or da coppa, or da ciglio.
Io non m' accorsi del salire in ella ; X 3
ma d* esservi entro mi fece assai fede
la donna mia, ch' io vidi far piti bella.
CANTO VIII
as by himself, and further, by the thought that it it
in God that it is thus discerned (85-90). He asks
him how it is that degenerate children can spring
from noble parents (91-93)- Carlo explains that for
every natural attribute of any being there is provision
of a corresponding good, and that since God is perfect
and has made his ministers perfect for their offices, it
follows that there is a fit place for everything and
everyone, for which place it is designed and at which
it is aimed (94-114). The social relations of man
demand diversity of gift, which diversity is provided
for by the action of the heavens on human natures,
but without regard to descent, so that natural heredity
is overruled by celestial influences (115-135). Whereas
we in assigning a man's place to him give heed only to
hereditary position or such-like irrelevancies instead of
studying his natural gift. Hence general confusion
and incompetency (136-148).
The world was wont to think in its peril that the The
fair Cyprian rayed down mad love, rolled in amoroix *
the third epicycle ;
wherefore not only to her did they do honour of
sacrifice and votive cry, those ancient folk in
the ancient error,
but Dione did they honour, and Cupid, the one Idolatry
as her mother, the other as her son, and told
how he had sat in Dido's lap ;
and from her from whom I take my start, they
took the name of the star which courts the sun,
now from the nape, now from the brow.
I had no sense of rising into her, but my lady
gave me full faith that I was there, because I
saw her grow more beautiful.
92 PARADISO
Venere E come in fiamma favilla si vede,
e come in voce voce si discerne,
quando una & ferma e 1' altra va e riede ;
rid' io in essa luce altre lucerne *9
moversi in giro piti e men correnti,
al modo, credo, di lor viste eterne.
Di fredda nube non disceser venti, **
o visibili o no, tanto festini,
che non paressero impediti e lenti
a chi avesse quei lumi divini a s
veduti a noi venir, lasciando il giro
pria cominciato in gli alti Serafini.
E dentro a quei che pito innanzi appariro, a8
sonava Osanna si che unque poi
di riudir non fui senza disiro.
Indi si fece 1* un pit* presso a noi, 3*
e solo incomincio : " Tutti sem presti
al tuo piacer, perche* di noi ti gioi.
Noi ci volgiam coi Principi celesti 34
d' un giro, e d' un girare, e d' una sete,
ai quali tu del mondo gia dicesti :
Vtn che intendendo il ter%o ciel movetc ; 37
e sem si pien d' amor che per piacerti
non fia men dolce un poco di quiete."
Poscia che gli occhi miei si furo ofFerti *>
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<ve the third heaven
motion, and so full of love are we that, to
pleasure thee, a space of quiet shall be no less
sweet to us."
When mine eyes had been raised in reverence to
my Lady, and she had satisfied them with her-
self and given them assurance,
they turned them back to the light which so Dante
largely had made proffer of itself, and, " Say
who ye be," was my word, with great affec-
tion stamped.
Ah ! how I saw it wax in quantity and kind at
the new joy which, when I spoke, was added
to its joy !
94 PARADISO
Vcnere Cosi fatta mi disse : " II mondo m' ebbe 49
giu poco tempo ; e, se piu fosse stato,
molto sara di mal, che non sarebbe.
La mia ietizia mi ti tien celato, **
che mi raggia dintorno, e mi nasconde
quasi animal di sua seta fasciato.
Assai m* amasti, ed avesti bene onde ; ss
ch, s' io fossi gift stato, io ti mostrava
di mio amor piti oltre che le fronde.
Quella sinistra riva che si lava 5*
di Rodano, poi ch* & misto con Sorga,
per suo signore a tempo m' aspettava ;
e quel corno d'Ausonia, che s' imborga 6l
di Bari, di Gaeta e di Catena,
da ove Tronto e Verde in mare sgorga.
Fulgeami gia in fronte la corona 6 4
di quella terra che il Danubio riga
poi che le ripe tedesche abbandona ;
e la bella Trinacria, che caliga *7
tra Pachino e Peloro, sopra il golfo
che riceve da Euro maggior briga,
non per Tifeo, ma per nascente solfo, 7
attesi avrebbe li suoi regi ancora,
nati per me di Carlo e di Ridolfo,
ae mala signoria, che sempre accora 73
li popoli suggetti, non avesse
mosso Palermo a gridar : Mora^ mora.
E se mio frate questo antivedesse, 7 6
I* avara poverta di Catalogna
gia fuggiria, perch^ non gli ofFendesse ;
ch^ veramente provveder bisogna 79
per lui, o per altrui, si ch' a sua barca
carcata pi6 di carco non si pogna.
CANTO VIII 95
Thus changed, it said to me : " The world held The
me below but little space ; had it been more "
much ill shall be that had not been.
My joy holdeth me concealed from thee, raying Carlo
around me, and hideth me like to a creature
swathed in its own silk.
Much didst thou love me, and thou hadst good
cause ; for had I stayed below I had shown thee
a further growth of love than the mere leaves.
That left bank which is bathed by Rhone after Provence
it hath mingled with Sorgue, me for its timely
lord awaited ;
so did that corner of Ausonia, down from where Apulia
Tronto and Verde discharge into the sea,
citied by Bari, Gaeta and Catena.
Upon my brow already glowed the crown of Hungary
the land the Danube watereth after it hath
left its German banks;
and fair Trinacria which darkeneth between Sicily
Pachynus and Pelorus, o'er the gulf tor-
mented most by Eurus,
(not for Typheus, but for sulphur that ariseth
there) would yet have looked to have its kings,
sprung through me from Charles and Rudolf,
had not ill lordship, which doth ever cut the
heart of subject peoples, moved Palermo to
shriek out : Die I dit !
And had my brother seen it in good time, he Robert of
would already flee the greedy poverty of y
Catalonia, lest it should work him ill ;
and of a truth provision needs be made by him
or by another, lest on his barque already laden
heavier load be laid.
96 PARADISO
Venere La sua natura, che di larga parca
discese, avria mestier di tal milizia
che non curasse di mettere in area."
" Pero ch' io credo che I 7 alta letizia 8 s
che il tuo parlar m' infonde, signer mio,
la 've ogni ben si termina e s* inizia,
per te si veggia, come la vegg' io,
grata m' piu, e anco questo ho caro,
perche" il discerni rimirando in Dio.
Fatto m' hai lieto, e cosi mi fa chiaro, 9
poich&, parlando, a dubitar m' hai mosso,
come uscir puo di dolce seme amaro."
Questo io a lui ; ed egli a me : " S J io posso 94
mostrarti un vero, a quel che tu domandi
terrai il viso come tieni il dosso.
Lo ben che tutto il regno che tu scandi 97
yolge e contents, fa esser virtute
sua provvidenza in questi corpi grandi ;
e non pur le nature provvedute 10
son nella mente ch' & da s^ perfetta,
ma esse insieme con la lor salute.
Per che quantunque questo arco saetta I0 3
disposto cade a proweduto fine,
si come cosa in suo segno diretta.
Se cio non fosse, il ciel che tu cammine Io6
producerebbe si li suoi effetti,
che non sarebbero arti, ma ruine ;
e cio esser non puo, se gl* intelletti 10 9
che movon queste stelle non son manchi,
e manco il primo che non gli ha perfetti.
Vuoi tu che questo ver piil ti s* imbianchi ? " Iia
Ed io : " Non gia, perch^ impossibil veggio
che la natura, in quel ch' ^ uopo, stanchi,"
CANTO VIII 97
His nature, mean descendant from a generous The
forebear, were in need of soldiery who should amoronl
not give their care to storing in the chest."
" Sire, in that I believe the lofty joy which Dante
thy discourse poureth into me, there where
every good hath end and hath beginning
is seen by thee even as I see it, 't is more grate-
ful to me ; and this too I hold dear, that thou
discernest it looking on God.
Thou hast rejoiced me, now enlighten me ; foV
in speaking thou hast moved me to question
how from sweet seed may come forth bitter."
Thus I to him ; and he to me : " If I can Carlo
show a certain truth to thee, thou wilt get
before thine eyes the thing thou askest just as
thou hast it now behind thy back.
The Good which doth revolve and satisfy the
whole realm thou art climbing, maketh its
providence become a virtuous power in these
great bodies ;
and not only is provision made for the diverse-
natured creatures, by the mind that is perfection
in itself, but for their weal too, co-related with
them.
Wherefore whatever this bow dischargeth doth
alight disposed to a provided end, even as a
thing directed to its mark.
Were this not so, the heaven thou art traversing
would so bring its effects to being, that they
would be not works of art, but ruins ;
and this may not be, if the intellects which move
these stars be not defective, and defective, too,
that primal one which failed to perfect them.
Wouldst thou that this truth be more illuminated ?"
And I : " Not so, for I see 'tis impossible
that nature, in the needful, should fall short."
93 PARADISO
Venere Ond' egli ancora : " Or di', sarebbe ii peggio *
per 1' uomo in terra se non fosse cive ? "
"Si, rispos' io, e qui ragion non cheggio."
" E pud egli esser, se gift non si vive " 3
diversamente per diversi offici ?
No, se il maestro vostro ben vi scrive."
Si venne deducendo insino a quici ; I2X
poscia conchiuse : " Dunque esser diverse
convien dei vostri efFetti le radici :
per che un nasce Solone, ed altro Xerse, I2 *
altro Melchisedech, ed altro quello
che volando per 1* acre il figlio perse.
La circular natura, ch' & suggello I2 7
alia cera mortal, fa ben sua arte,
ma non distingue T un dall' altro ostello.
Quinci addivien ch' Esau si dipartc X 3
per seme da lacob, e vien Quirino
da si vil padre che si rende a Marte.
Natura generata il suo cammino X 33
simil farebbe sempre ai generanti,
se non vincesse il provveder divino.
Or quel che t' era retro t' e* davanti ; X 3^
ma perch& sappi che di te mi giova,
un corollario voglio che t' ammanti.
Sempre natura, se fortuna trova X 39
discorde a s&, come ogni altra semente
fuor di sua region, fa mala prova.
E se il mondo laggiii ponesse mente X 4
al fondamento che natura pone,
seguendo lui, avria buona la gente.
Ma voi torcete alia religione X 4S
tal che fia nato a cingersi la spada,
e fate re di tal ch' & da sermone ;
onde la trace ia vostra & fuor di strada." X 4*
CANTO VIII 99
Whence he again : " Now, say, would it be The
worse for man on earth were he no citizen ? " amoroni
" Yea," I replied, " and here I ask no reason."
"And may that be, except men live below
diversely and with diverse offices ? No, if
your master write the truth for you."
Up to this point he came deduction-wise ; then
the conclusion : " Therefore must needs the
roots of your effects be diverse ;
wherefore is one born Solon and one Xerxes, Heredity
one Melchizedek, and one the man who, 5Sh ience
soaring through the welkin, lost his son. of the
That which in circling hath its nature, and is
the seal upon the mortal wax, plieth aright
its art, but maketh not distinction between
one or other tenement.
Wherefore it cometh that Esau severeth himself
in seed from Jacob, and Quirinus cometh of
so base father that he is assigned to Mars.
The begotten nature would ever take a course
like its begetters, did not divine provision
overrule.
Now that which was behind thee is before ; but
that thou mayst know that I delight in thee,
I will have a corollary wrap thee round.
Ever doth nature, if she find fortune unhar- Capacity
monious with herself, like any other seed officft
out of its proper region, make an ill essay.
And if the world down there took heed to the
foundation nature layeth, and followed it, it
would have satisfaction in its folk.
But ye wrench to a religious order him born to
gird the sword, and make a king of him who
should be for discourse ; wherefore your track
runneth abroad the road."
100
NOTES
1-9. See iv. 61-63 an d note; and also "Dante's
Paradise " at the end of this volume.
22, 23. Visible and invisible blasts = lightning and
wind. " And it also appears that lightnings are winds
kindled or enflamed by the swiftness of their motion."
And again " Because a hot exhalation, when it mounts
up, strikes a cold and moist region, and it comes to pass
that it is cast earthwards and chilled with a certain cold-
ness, and a downward direction is given to it " Aver roes.
34-39. When Bante wrote the ode here referred to
(see Conv. ii., Canzone} he believed, with Brunette Latini,
that the angels who presided over the Heaven of Venus
belonged to the order of Thrones. See Conv. ii. 6 : 109.
He afterwards followed " Dionysius " in assigning
To Cantos
, and XIX.
CANTO VIII oi
them to the order of Principalities. See xxviii. ny.
" Princes " in line 34 may be equivalent to " Fr r cipull-
ties " and so imply the correction, but since both terms
are generic (see Conv. ii. 6: 40") this need not be so. In ix.
6 1 , still in the planet Venus, tnere is a reference to Thrones
so specific that one would take it to indicate Dante's
continued belief in the special connection between
Thrones and the planet Venus, were it not that in v. 115,
in the planet Mercury, there is a similar specific refer-
ence to Thrones. The apparent confusion is not easy to
remove. For a suggested solution see xxviii. 103-5, note.
49-84. On Charles Martel, see ix. 1-6, note. See
also maps on pp. 88 and 89, and on the opposite page.
52-54. The illustration of a silk-worm in its cocoon
corresponds closely to representations, in early Italian
art, of souls surrounded by a yellow glory.
63. From this, together with Purg. iii. 131, it has
been inferred that the R. Garigliano was formerly
known as the Verde.
85-90. The distinction is subtle but real. 1 1 rejoice
that you see it (which you do, in God), and I rejoice
that it is in God (and not otherwise) that you see it.'
97-99. Compare ii. 112 sqq. note.
103-105. Compare i. 119 and xxix. 24.
120. Aristotle. See Wallace 68-70.
1 24, 5. Lawgiver, soldier, priest. Melchizedek is the
pries t par excellence, because he offered " bread and wine."
See Gen. xiv. 18.
126. Daedalus, the typical mechanician. Inf. xvii. 109.
127. The heavens.
To Canto IX.
PARADISO
/~* HARLES, after a note of warning, turns again to
V-/ God, whom we so impiously neglect (1-12).
Cunizza approaches ; she describes the site of Romano
whence she and the tyrant Ezzelin, her brother, sprang.
She tells how her past sins no longer trouble her
(13-36). She speaks of the fair fame on earth of the
troubadour Folco, and laments that no such fame ia
now sought by her countrymen of Venetia; whose
woes she predicts and whose crimes she denounces-
and then seeming no longer to heed Dante drops
again into her place in the cosmic dance (37-66),
Folco now flashes brighter in Dante's sight, and at his
entreaty diverts his voice from its place in the uni-
versal song (which, like the universal dance, takes its
note from the Seraphim) to minister to his special
need (67-8 1). He indicates his birth place of Marseille?
(82-93). He tells of his amorous youth (94-102)
Yecere Da poi che Carlo tuo, Bella Clemenza,
m' ebbe chiarito, mi narro gP inganni
che ricever dovea la sua semenza ;
ma disse : " Taci, e lascia volger gli anni " ; 4
si ch' io non posso dir, se non che pianto
giusto verra di retro ai vostri danni.
E gia la vita di quel lume santo 7
rivolta s' era al sol che la riempie,
come quel ben ch' ad ogni cosa e tanto.
Ahi, anime ingannate, e fatture empie,
che da si fatto ben torcete i cori,
drizzando in vanita le vostre tempie !
Ed ecco un altro di quelli splendori *3
ver me si fece, e il suo voler piacermi
significava nel chiarir di fuori.
CANTO IX
but shows how in heaven there is no repentance,
because the sin is only seen or remembered as the
occasion of the act of God by which the fallen one
was uplifted again into his true element: and it is
on this divine power and grace that the soul's whole
thought and love are centred (103-108). He points
out to Dante the light of Rahab, speaks of this heaven
as just within the range of the cone of the earth's
shadow, thereby indicating that the place of these
souls in heaven is, in part, determined by the earthly
sin that is now no longer in their minds; refers to
Rahab's help given to Joshua in conquering the Holy
Land, and denounces the Pope for his indifference
to its recovery (109-1x6). It is devil-planted Florence
that corrupts the world, both shepherd and flock,
by her/or//w (127-138). But vengence shall not lag
(139-142).
When thy Charles, fair Clemence, had en- The
lightened me, he told me of the frauds his a
j , Clemence
seed was destined to encounter ;
but added : " Hold thy peace, and let the years
revolve " ; so that I can say naught, save that
wailing well-deserved shall track your wrongs.
And already the life of that sacred light had
turned to the sun that filleth it, as to the good
ample for all things.
Ah ! souls deceived, ah ! creatures impious, who
from such good wry-twist your hearts,
squaring your temples unto vanity !
And lo, another of those splendours drew him
towards me, and signified his will to pleasure
me, by brightening outwardly.
io 4 PARADISO
Venere Gli occhi di Beatrice, ch' eran fermi l6
sopra me, come pria, di caro assenso
al mio disio certificate fermi.
" Deh metti al mio voler tosto compenso, X 9
beato spirto, dissi, e fammi prova
ch' io possa in te rifletter quel ch' io penso."
Onde la luce che m' era ancor nuova, aa
del suo profondo, ond' ella pria cantava,
seguette, come a cui di ben far giova :
"In quel la parte della terra prava 2 *
Italica, che siede tra Rialto
e le fontane di Brenta e di Piava,
si leva un colle, e non surge molt' alto, a8
la donde scese gi& una facella,
che fece alia contrada un grande assalto.
D' una radice nacqui ed io ed ella ; 3*
Cunizza fui chiamata, e qui refulgo,
perche" mi vinse il lume d' esta stella.
Ma lietamente a me medesma indulge 34
la cagion di mia sorte, e non mi noia,
che parria forse forte al vostro vulgo.
Di questa luculenta e cara gioia 37
del nostro cielo, che piil m' propinqua,
grande fama rimase, e, pria che moia,
questo centesim' anno ancor s' incinqua. 4
Vedi se far si dee 1' uomo eccellente,
si ch' altra vita la prima relinqua !
E cio non pensa la turba presente, 43
che Tagliamento ed Adice richiude,
n^ per esser battuta ancor si pente.
Ma tosto fia che Padova al palude **
cangera 1* acqua che Vicenza bagna,
per esser al dover le genti crude.
CANTO IX 105
Beatrice's eyes, fixed on me as before, of dear The
assent to my desire assured me.
M Nay ! make swift counterpoise unto my will,"
said, " thou blessed spirit, and give proof that I
can cast reflection upon thee of what I think."
Whereat the light which was new to me, from
out its depth, wherein it first was singing, went
on as one rejoicing to do well :
" In that region of the depraved Italian land Cunixza
which sitteth 'twixt Rialto and the springs of
Brenta and Piave,
riseth a hill, lifted to no great height, whence erst
came down a firebrand that made a dire
assault upon the country.
Out of one root spring I with it ; Cunizza was Ezzelino
I called, and here I glow because the light of of
this star overcame me.
But joyously I grant myself indulgence for the
occasion of my lot, nor doth it grieve me,
which would seem, mayhap, hard saying to
your common herd.
Of this shining and dear gem of our heaven, Folco
which most doth neighbour me, great fame
remaineth, and ere it shall perish
this centenary year shall be five times repeated.
See if a man should make himself excel, so
that the first life leave another after !
And of this thinketh not the present crowd that
Tagliamento and Adige enclose ; the which,
though smitten, yet repenteth not.
But soon shall come to pass that Padua at the pool
shall change the water that doth bathe Vicenza,
because the folk are stubborn against duty.
106 PARADISO
Venere E dove Sile e Cagnan s' accompagna, 49
tal signoreggia e va con la testa alta,
che gia per lui carpir si fa la ragna.
Piangera Feltro ancora la difFalta 5
dell* empio suo pastor, che sara sconcia
si che per simil non s' entro in Malta.
Troppo sarebbe larga la bigoncia * 5
che ricevesse il sangue Ferrarese,
e stanco chi il pesasse ad oncia ad oncia,
che donera questo prete cortese, &
per mostrarsi di parte ; e cotai doni
conformi fieno al viver del paese.
Su sono specchi, voi dicete Troni, 6l
onde rifulge a noi Dio giudicante,
si che questi parlar ne paion buoni."
Qui si tacette, e fecemi sembiante 6 *
che fosse ad altro volta, per la rota
in che si mise, com' era davante.
L* altra letizia, che m' era gia nota
preclara cosa, mi si fece in vista
qual fin balascio in che lo sol percota.
Per letiziar lassil folgor s 9 acquista, 7
si come riso qui ; ma giti s j abbuia
1' ombra di fuor, come la mente e* trista.
" Dio vede tutto, e tuo veder s' inluia, 73
diss' io, beato spirto, si che nulla
voglia di s^ a te puote esser fuia.
Dunque la voce tua, che il ciel trastulla 7 6
sempre, col canto di quei fochi pii
che di sei ali fannosi cuculla,
perche" non satisface ai miei disii ? 79
Gia non attenderei io tua domanda,
s* io m' intuassi, come tu t' immii."
CANTO IX 107
And where Sile meets Cagnano, one holdeth The
sway and goeth with uplifted head to catch amorou *
whom even now the net is being woven.
A wail shall yet arise from Feltro for the Richard
trespass of its impious pastor, which shall be so Alexander
foul that for the like none ever entered Malta.
Too ample were the charger which should
receive Ferrara's blood, and weary who
should weigh it ounce by ounce,
which this obliging priest shall give to prove
himself a partisan ; and such-like gifts shall
suit the country's way of life.
Aloft are mirrors, ye name them Thrones,
whence God in judgment shineth upon us so
that these words approve themselves to us."
Here she was silent, and to me her semblance
was of one who turneth him to other heeding,
judging as by the wheel whereto she gave
herself, like as she was before.
The other joy, noted already to me as a thing Folco
illustrious, shone in my sight like a fine ruby
that the sun should strike.
By joy up there brightness is won, just as a smile
on earth ; but down below darkeneth the shade
externally as the mind saddeneth.
" God seeth all, and into him thy seeing Dantft
sinketh," said I, "blessed spirit, so that no
wish may steal itself from thee.
Then wherefore doth thy voice, which gladdeneth
Heaven ceaselessly, together with the singing
of those Flames devout, which make themselves
a cowl with the six wings,
not satisfy my longings? Not till now had I
awaited thy demand, were I in thee even 33
thou art in me."
io8 PARADISO
Venere " La maggior valle in che T acqua si spanda, 8a
incominciaro allor le sue parole,
fuor di quel mar che la terra inghirlanda,
tra i discordant! liti, contra il sole 8 s
tanto sen va che fa meridiano
Ik dove 1* orizzonte pria far suole.
Di quella valle fu' io littorano
tra Ebro e Macra, che, per cammin corto,
lo Genovese parte dal Toscano.
Ad un occaso quasi e ad un orto 9*
Buggea siede e la terra ond' io fui,
che fe j del sangue suo gia caldo il porto.
Folco mi disse quella gente, a cui 94
fu noto il nome mio, e questo cielo
di me s'imprenta, com' io fei di lui ;
ch& piii non arse la figlia di Belo, 97
noiando ed a Sicheo ed a Creusa,
di me, in fin che si convenne al pelo ;
n& quella Rodopeia, che delusa 10
fu da Demofoonte, n Alcide
quando lole nel cor ebbe richiusa.
Non pero qui si pente, ma si ride, x 3
non della colpa, ch' a mente non torna,
ma del valor ch' ordino e provide.
Qui si rimira nelP arte che adorna xo6
cotanto effetto, e discernesi il bene
per che al mondo di su quel di gift torna.
Ma perche" le tue voglie tutte piene 10 9
ten porti, che son nate in questa spera,
procedere ancor oltre mi conviene.
Tu vuoi saper chi & in questa lumiera, 1I2
che qui appresso me cosi scintilla,
come raggio di sole in acqua mera.
CANTO IX 109
" The greatest valley in which water stretcheth," The
then began his words, " except that sea which amo
garlandeth the earth,
betwixt opposing shores, against the sun, goeth
so far that it meridian maketh of what was
first horizon.
Of this valley was I a shoresman, midway 'twixt Marseilles
the Ebro and the Macra, which, with short
course, parteth the Genoese and Tuscan.
Almost alike for sunset and for sunrise the site of
Bougiah and of the place I spring from, which
with its blood once made the harbour warm.
Folco they called me to whom my name was
known, and this heaven is stamped by me,
as I was stamped by it ;
for Belus' daughter, wronging alike Sichaeus and
Creiisa, did not more burn than I, so long as
it consorted with my locks ;
nor yet the Rhodopeian maid who was deluded
by Demophoon, neither Alcides when he had
shut lole in his heart.
Yet here we not repent, but smile ; not at the NO
sin, which cometh not again to mind, but at [^^1
the Worth that ordered and provided.
Here gaze we on the Art that beautifieth its so great
effect, and here discern the Good which bringeth
back the world below unto the world above.
But that thou mayst bear away full satisfied all
the desires born within this sphere, needs must
I yet proceed.
Thou wouldst know who is within that light
which here by me so sparkleth as the sun's
ray in pure water.
no PARADISO
Venere Or sappi che ia entro si tranquilla "S
Raab, ed a nostr* ordine congiunta
di lei nel somnio grado si sigilla.
Da questo cielo, in cui 1' ombra s' appunta II8
che il vostro mondo face, pria ch' altr' alma
del trionfo di Cristo fu assunta.
Ben si convenne lei lasciar per palma I21
in alcun cielo dell' alta vittoria,
che s' acquisto con 1' una e 1* altra palma ;
perch* ella favoro la prima gloria I2 4
di Josu in su la Terrasanta,
che poco tocca al papa la memoria.
La tua cittk, che di colui e pianta "7
che pria volse le spalle al suo Fattore,
e di cui & la invidia tanto pianta,
produce e spande il maledetto fiore X 3
ch* ha disviate le pecore e gli agni,
pero che fatto ha lupo del pastore.
Per questo 1' Evangelio e i dottor magni Z 33
son derelitti, e solo ai Decretali
si studia si che pare ai lor vivagni.
A questo intende il papa e i cardinali : J 3 6
non vanno i lor pensieri a Nazzarette,
la dove Gabriello aperse 1' ali.
Ma Vaticano e T altre parti elette X 39
di Roma, che son state cimiterio
alia milizia che Pietro seguette,
tosto libere fien dell' adulterio." ***
1-6. Charles of Anjou, brother of St. Louis, conquered
Naples and Sicily from Manfred, son of Frederick II.,
and became Charles I. Towards the end of his life his
misgovernment of Sicily caused the massacre known as
the "Sicilian Vespers" (A.D. ii8a) and the loss of
CANTO IX ni
Now know that there within hath Rahab peace ; The
and when she joined our order, it stamped if 1 !*? 11 *'
Ir ... i i i Ranao
itself with her in the highest grade.
By this heaven, touched by the shadow's point
which your world casteth, ere other soul
was she uptaken from Christ's triumph.
And soothly it beseemed to leave her as a trophy,
in some heaven, of the lofty victory which was
achieved with the one and the other palm ;
because she favoured Joshua's first glory in the
Holy Land, which little toucheth the Papal
memory.
Thy city, of his planting who first turned his Florence
shoulders on his Maker, and from whose envy
hath such wailing sprung,
maketh and spreadeth that accursed flower which
hath set sheep and lambs astray, for it hath
turned the shepherd to a wolf.
Therefore it is the Gospel and great Doctors are
deserted, and only the Decretals are so studied,
as may be seen upon their margins.
Thereon the Pope and Cardinals are intent;
ne'er wend their thoughts to Nazareth, where
Gabriel spread his wings.
But Vatican, and the other parts elect of Rome,
the cemetery of the soldiery that followed
Peter, shall soon be freed from the adultery."
Sicily (viii. 73-75) Villani vii. 61. His son Charles II.
(tee vi. 106-108 and note. Dante nowhere else allows
him the generosity ascribed to him in viii. 8z) was the
father of a numerous family, including Dante's friend,
Charles Martel, who died before his father (1195);
ii2 NOTES
and Robert. Charles married Clemence, daughter of
the Emperor Rudolph ; hence the allusion in viii. 72.
He visited Florence in the last year of his life, and it
was probably then that Dante formed his acquaintance.
On his death his son, Caroberto, became heir to the
throne of Naples ; but his uncle Robert (known as
Robert the Wise), supported by Charles II. '5 will,
ousted him from the succession. This was in 1309.
At the date of the vision, therefore, Robert could not
yet have been abusing his powers as king ; but accord-
ing to Charles (viii. 76), he was already preparing to
do so by cultivating the Spanish friendships he had
formed when a hostage in Spain, and so laying the
train for oppression of the much enduring Apulia by
the instrumentality of Spanish favourites. As to the
Clemence of line i there has been much discussion. It
would be natural to suppose that she is Charles's wife.
It was her son Caroberto that Robert of Naples had
excluded from the succession to Naples and Provence ;
and to her and her son, therefore, the " vostri danni "
of line 6 would naturally apply. But the date of her
death is given in recent commentaries as 1301, long
before the time at which these words were written ; and
evidence has now been produced to show that she really
died in 1295, as indeed several of the early commentators
declare ; and in that case she had been dead some years
before the assumed date of the vision, 1300. This
would make the direct address to her in line i difficult,
and the implied communication in lines 2-6 well nigh
impossible. And ytt the only alternative seems still
more difficult to accept, namely, that the Clemence
addressed was Charles's daughter who married Louis X.,
/* Hutin (cf. Villani, ix. 66), and was living in 1328.
This Clemence was in no special way wronged by the
proceedings of Robert, nor is it easily conceivable that
Dante in speaking of a father to a daughter would call
him " thy Charles." The reader must take his choice
between these two impossibilities. As to the woes that
are said to be approaching, we note that since no con-
spicuous disaster had overtaken Robert, Dante has to
fall back upon general forebodings of evil.
20, 21. By answering before I ask.
2 9> 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 <worlJ=:
the heretics, notably the Albigenses, against whom
Dominic's efforts were mainly directed.
98. He obtained the sanction of his order from
Honorius III. in 1116.
106-126. The panegyric on Francis is pronounced by
a Dominican, and that on Dominic by a Franciscan
(whereas the denunciation of the unworthy Dominicans
and Franciscans is in each case pronounced by one of
themselves). Thus Dante foreshadowed what after-
wards became a general usage, viz., for a Dominican to
read mass in a Franciscan convent on their founder's
day (Oct. 4), and a Franciscan to do the like for a
Dominican convent on their founder's day (Aug. 4).
119-121. Compare Matt. xiii. 30.
I 5 4 NOTES
114-126. From the moment of the death of Francis
disputes as to the lax or strict observance of the rule
devastated the Order. They have left their trace on
all the earliest biographies. In Dante's time Ubertino
of Cassale (1259-1338) was one of the leaders of the
" Spirituals," or party of the strict observance. Matteo
d'Aquaspata, who was elected General of the Order in
i 287, and who was sent to Florence in 1300 and again
in 1301 by Boniface VIII. (see Gardner, i. 4, "the
Jubilee," &c., and Villani, viii. 40, 43, 49) as pacifi-
cator, introduced relaxations into the discipline of the
Order. Dante here makes Bonaventura (who was
General from 1256 to 1274, and who, as a matter of
fact, pursued a conciliatory policy) plead for the via
media^ against both extremes. In Dante's own time
there had been an elaborate appeal to Clement V. to
settle the affairs of the Order, which resulted in the
issuing of the Bull Exi<vi de Paradiso.
129. Left-hand care = temporal affairs. There is a
story of Bonaventura, on a certain visitation, spending
hours with a young Franciscan, answering his questions
and removing his difficulties. His companions urged
him to leave him and continue his journey. " Shall I
disobey my master ? " he answered. He took his title
of minister seriously.
130. Illuminate (who accompanied Francis to the
Holy Land) and Augustine, joined the Order in 1210.
They were unlettered men, but have their place amongst
the Doctors of the Church to vindicate the significance
of a man's life as teaching.
133. St. Victor was an abbey in Paris, which became
the centre of the old-fashioned and conservative learn-
ing as distinguished from the Aristotelian and scholastic
learning. Hugo (c. 1097-1141) was one of its greatest
lights. He was the teacher of Richard, and of Peter
Lombard. Compare x. 131, 132, and 107, 108.
134. Peter " the devourer " of books (f 1179) was
the author of the Historia Scolastica, a paraphrase of the
Scriptures, a French translation of which was very
widely known in the Middle Ages. He became Chan-
cellor of the University of Paris in 1164. Petrus
Hispanus, afterwards Pope John XXI., was the author
CANTO XII 155
of a little cram book of logic, which retained its popu-
larity deep into the Renaissance period. It is from it
that the well-known Memoria Technica verses, Bar-
bara Cclarcnt, &c., are derived; though whether he in-
vented them or not is a matter of dispute.
136, 137. John Chrysostom, or Golden Mouth
(c. 344-407), Archbishop of Constantinople, renowned
for his fearless eloquence, denounced the vices of the
court, and was persecuted and exiled by the Empress
Eudoxia in consequence. No doubt his collocation with
Nathan, who denounced David's sin (2 Sam. xii.), is
designed. Anselm (1033-1109), Archbishop of Canter-
bury, is known as the second father of scholasticism,
Scotus Erigena (ninth century) being the first. Both
alike endeavoured to show that the contents of natural
reason arid of revealed truth coincide. Donatus (fl.
middle of fourth century) was the author of the gram-
mar in current use, though the far more elaborate work
of Priscian (fl. 500) was always recognised as the typical
grammar. Priscian is mentioned in Inf. xv. 109.
139. Rabanus Maurus (c. 766-856), Bishop of May-
ence. He compiled, amongst other works, a cyclo-
pedia De universe in xxii. books. In the unsettled state
of theology at the time, and in his zeal for orthodoxy,
he came nigh himself to falling unawares into heresies
concerning Predestination.
140. Joachim (c. 1130-1201) was the reputed author
of many prophecies. He was also the first preacher of
the doctrine that the dispensation of the Father (Old
Testament) and of the Son (New Testament, and the
Church as an institution) would be followed by the
dispensation of the Holy Spirit, the period of perfec-
tion and freedom, without the necessity of disciplinary
institutions. This was the " Everlasting Gospel"
a dispensation, not a book. Joachim was a Cistercian,
not a Franciscan ; but the Franciscan " Spirituals "
were much influenced by him, and one of them, Gerardus
by name, wrote a book entitled Introduction to the Ever-
lasting Gospel. " Joachism " henceforth became a feature
of the extreme Spiritual movement among the Fran-
ciscans, and as such was opposed by Bonaventura.
Compare x. 136, note.
PARADISO
THE four and twenty brightest stars of heaven,
ranged in two crowns, will give a feeble image of
the two circles that swept round Dante and his guide
(1-14). They sing of the Three Persons in the one
nature of God and of the two natures in the one
Person of Christ (25-17). Then they pause again,
and Thomas once more speaks (18-33). He reads
Dante's perplexity : "Did not both Adam and
Christ possess all human knowledge in perfection?
How then can it be that none ever rose to equal
Solomon's wisdom ? " (34-48). Behold the answer :
All mortal and immortal things are but a reflection
of the divine Idea i.e. of the loving self-utterance
of the divine power which remains one in itself while
it is broken into countless manifestations (49-66).
But the imprinting influences of heaven and the im-
printed matter of earth are not always in equally pro-
pitious habit, and hence individual diversities of ex-
cellence (67-71). But matter was perfectly disposed
Sole Imagini chi bene intender cupe
quel ch' io or vidi (e ritenga 1* image,
mentre ch' io dico, come ferma rupe)
quindici stelle che in diverse plage *
Io cielo arvivan di tanto sereno,
che soperchia dell' acre ogni compage ;
imagini quel Carro, a cui il seno 7
basta del nostro cielo e notte e giorno,
si ch' al volger del temo non vien meno ;
imagini la bocca di quel corno,
che si comincia in punta dello stelo
a cui la prima rota ya dintorno,
156
CANTO XIII
and the heaven was in supreme excellence of power
when Adam was created and when the Virgin con-
ceived (73-84). Therefore Dante's initial supposition
is true (85-87). But there is no contradiction; for
Solomon desired not astronomical, nor logical, nor
metaphysical, nor geometrical, but regal wisdom (88-
105). Of all who ever rote to kingly rule (which Adam
and Christ did not) none had such wisdom as Solomon
(106- 1 1 1). Let Dante take warning from this discussion
and observe extremest caution in making unqualified
deductions however obvious they may appear ; for when
once we are committed our own vanity prevents us
from retreating and we had better not have thought
about a problem than so thought as to fortify ourselves
against the truth. Philosophy and Theology alike
furnish sad examples (112-129). And seeming-obvious
moral judgments may be as hasty and false as intellec-
tual ones (130-142).
Let him imagine, who would grasp rightly what The
I now beheld (and let him hold the image prud *
while I speak, like a firm rock),
fifteen of those stars that, in sundry regions,
quicken the heaven with such brightness as to
pierce all the knitted air,
let him imagine that wain for which the bosom
of our heaven sufHceth night and day, so that
it faileth not to the wain-pole's sweep,
let him imagine the mouth of that horn which
rtarteth from the axle round which the primal
circling gocth,
tf7
158 PARADISO
Sole aver fatto di s& due segni in cielo, *s
qual fece la figliuola di Minoi
allora che sent! di morte il gelo ;
e P un nell' altro aver li raggi suoi, x6
ed ambedue girarsi per maniera,
ch 1' uno andasse al prima e P altro al poi :
ed avra quasi P ombra della vera T 9
costellazion e della doppia danza,
che circulava il punto dov' io era ;
poich' & tanto di la da nostra usanza, aa
quanto di la dal mover della Chiana
si move il ciel che tutti gli altri avanza.
Li si canto non Bacco, non Peana, *5
ma tre persone in divina natura,
ed in una persona essa e P umana.
Compie* il cantare e il volger sua misura, 8
ed attesersi a noi quei santi lumi,
felicitando se* di cura in cura.
Ruppe il silenzio nei concordi numi 3 s
poscia la luce, in che mirabil vita
del poverel di Dio narrata fumi,
e disse : u Quando 1' una paglia e* trits, $*
quando la sua semenza I gia riposta,
a batter 1' altra dolce amor m' invita.
Tu credi che nel petto, onde la costa 37
si trasse per formar la bella guancia,
il cui palato a tutto il mondo costa,
ed in quel che, forato dalla lancia, 4
e poscia e prima tanto satisfece,
che d' ogni colpa vince la bilancia,
quantunque alia natura umana lece 49
aver di lume, tutto fosse infuso
da quel valor che 1' uno e 1' altro fece.
CANTO XIII 159
all to have made of themselves two signs in The
heaven, such as Minos' daughter made when pru<
she felt the chill of death ;
and one to have its rays within the other, and both
the two to turn them in such fashion that one
should take the lead, and the other follow ;
and he shall have as though the shade of the real
constellation and the twofold dance which
circled round the point whereat I was ;
for it as far transcendeth our use as doth
transcend the movement of Chiana the motion
of that heaven which all the rest surpasseth.
There did they sing, not Bacchus, and not Paean, The hym
but three Persons in the divine nature, and it
and the human nature in one Person.
The song and wheeling had fulfilled their
measure, and to us turned their heed those
sacred torches, rejoicing as they passed from
charge to charge.
Then 'mid the harmonious divinities silence was
broken by the light wherein the wondrous life of
the poor man of God had been rehearsed to me,
which said : " Since the one sheaf is thrashed, Thomas
and its seed stored already, to beat out the
other sweet love inviteth me.
Thou holdest that into the breast wherefrom the Adam
rib was drawn to form the beauteous cheek for
whose palate all the world doth pay,
and into that which, thrust by the lance, made Christ
satisfaction both for past and future, such as
to turn the scale against all trespass,
such light as human nature may receive was all
infused by that same Worth which made the
one and the other.
160 PARADISO
Sole E pero ammiri cio ch' io dissi suso, * 6
quando narrai che non ebbe secondo
lo ben che nella quinta luce fc chiuso.
Ora apri gli occhi a quel ch' io ti rispondo, *9
e vedrai il tuo credere e il mio dire
nel vero farsi come centre in tondo.
Cio che non more e cid che pud morire **
non & se non splendor di quella idea
che partorisce, amando, il nostro sire ;
ch& quella viva luce che si mea
dal suo lucente, che non si disuna
da lui, n& dall' amor che a lor s' intrea,
per sua bontate il suo raggiare aduna, &
quasi specchiato, in nove sussistcnze,
eternalmente rimanendosi una.
Quindi discende all' ultime potenze 6x
giu d' atto in atto tanto divenendo,
che piu non fa che brevi contingenze ;
c queste contingenze essere intendo * 4
le cose generate, che produce
con seme e senza seme il ciel movendo.
La cera di costoro, e chi la duce, ^
non sta d' un modo, e pero sotto il segno
ideale poi pill e men traluce :
ond' egli avvien ch' un medesimo legno, 7
secondo specie, meglio e peggio frutta ;
e voi nascete con diverse ingegno.
Se fosse a punto la cera dedutta, 73
e fosse il cielo in sua virtti suprema,
la luce del suggel parrebbe tutta ;
ma la natura la da sempre scema, 7*
similemente operando all' artista,
ch ? ha 1' abito dell' arte e man che trema.
CANTO XIII 161
And so thou wonderest at what I said above, The
when I declared the good enclosed in the P rodei
fifth light ne'er to have had a second.
Now ope thine eyes to what I answer thee, and
thou shalt see what thou believest and what I
say, strike on the truth as centre in the circle.
That which dieth not, and that which can die, Creation
is nought save the reglow of that Idea which j7^ a n*tkm
our Sire, in Loving, doth beget ;
for that living Light which so outgoeth from its
Source that it departeth not therefrom, nor
from the Love that maketh three with them,
doth, of its goodness, focus its own raying, as
though reflected, in nine existences, eternally
abiding one.
Thence it descended! to the remotest potencies,
down, from act to act, becoming such as
maketh now mere brief contingencies ;
by which contingencies I understand the gener-
ated things which are produced from seed, or
seedless, by the moving heaven.
The wax of these, and that which mouldeth Matter
it, standeth not in one mode, and therefore, * nd Form
'neath the ideal stamp, is more and less
transparent ;
whence cometh, that one same tree in kind
better and worse doth fruit ; and ye are born
with diverse genius.
Were the wax exactly moulded, and were the
heaven in its supremest virtue, the light of the
signet would be all apparent ;
but nature ever furnisheth it faulty, doing as
doth the artist who hath the knack of the art
and a trembling hand.
162 PARADISO
Sole Pero se il caldo amor, la chiara vista 79
della prima virtu dispone e segna,
tutta la perfezion quivi s' acquista.
Cosi fu fatta gia la terra degna
di tutta 1' animal perfezione :
cosi fu fatta la Vergine pregna.
Si ch' io commendo tua opinione : 8 *
che F umana natura mai non fue,
ne fia, qual fu in quelle due persone.
Or, s' io non procedessi avanti piue,
' Dunque, come costui fu senza pare ? '
comincerebber le parole tue.
Ma, perch& paia ben quel che non pare, s
pensa chi era, e la cagion che il mosse,
quando fu detto : ' Chiedi/ a domandare.
Non ho parlato si che tu non posse 94
ben veder ch' ei fu re, che chiese senno,
acciocch re sufficiente fosse ;
non per saper Io numero in che enno 97
li motor di quassu, o se necesse
con contingente mai necesse fenno ;
non, si est dare primum motum essc, 10
o se del mezzo cerchio far si puote
triangol si ch' un retto non avesse.
Onde, se cio ch' io dissi e questo note, x 3
regal prudenza & quel vedere impari,
in che Io stral di mia intenzion percote.
E se al snrse drizzi gli occhi chiari, so6
vedrai aver solamente rispetto
ai regi, che son mold, e i buon son ran.
Con questa distinzion prendi il mio detto, I0 9
e cosi puote star con quel che credi
del primo padre e del nostro diletto.
CANTO XIII 163
Wherefore if the warm Love, if the clear The
Vision, of the primal Power dispose and
stamp, entire perfection is acquired there.
Thus was the clay made worthy once of the full
animal perfection ; and thus the Virgin was
impregnated.
Wherefore I sanction thine opinion that human
nature never was, nor shall be, such as in
those two persons.
Now, should I proceed no further, * how then
was he without a peer?' were the beginning
of thy words.
But, that what now appeareth not may be ap- Solomon'*
parent, think who he was, and what the choicc
cause which moved him when he was
bidden : * Choose/ to mak^ demand.
I have not spoken so but that thou mayst perceive
he was a king, who chose such wit that as a
king he might be adequate ;
not to know the number in which exist the
mover spirits here above, nor if a necessary
and a contingent premise can ever give a
necessary conclusion ;
nor whether we must grant a primum motum ; nor
whether in a semicircle can be constructed a
triangle that shall have no right angle.
Wherefore, (if this and all that I have said thou His wisdom
note) that insight without peer whereon the
arrow of my intention smiteth, is regal
prudence.
And if to rose thou turn discerning eyes, thou
shalt see that it hath respect only to kings, the
which are many and the good ones few.
Thus qualified do thou accept my saying ; and
so it may consist with what thou boldest of
the first father and of our delight.
164 PARADISO
Sole E questo ti sia sempre piombo ai piedi, "
per farti mover lento, com' uom lasso,
ed al si ed al no, che tu non vedi :
ch& quegli e* tra gli stolti bene abbasso, "5
che senza distinzion afFerma o nega,
nelP un cosi come nell' altro passo ;
perch' egl' incontra che piti volte piega lx8
1' opinion corrente in falsa parte,
e poi 1' affetto lo intelletto lega.
Vie piii che indarno da riva si parte, MS
perch& non torna tal qual ei si move,
chi pesca per lo vero e non ha 1' arte :
c di cid sono al mondo aperte prove Ia *
Parmenide, Melisso, Brisso e molti
i quali andavaio, e non sapean dove.
Si fe' Sabellio ed Arrio, e quegli stolti 12 *
che furon come spade alle scritture
in render torti li diritti volti.
Non sien le genti ancor troppo sicure X 3?
a giudicar, si come quei che stima
le biade in campo pria che sien mature :
ch' io ho veduto tutto il verno prima X 33
il prun mostrarsi rigido e feroce,
poscia portar la rosa in su la cima ;
e legno vidi gia dritto e veloce X 3 6
correr lo mar per tutto suo cammino,
perire al fine all' entrar della foce.
Non creda donna Berta o ser Martino X 39
per vedere un furare, altro ofFerere,
vedergli dentro al consiglio divino ;
ch& quel pud surgere, e quel pud cadere." T * 3
1-15. The seven bright stars of the Great Bear
(which in our latitude never sets), the two brightest
of the Little Bear (to which constellation the pole-
CANTO XIII 165
And let this ever be lead to thy feet, to make The
thee move slow, like a weary man ; both to pru
the yea and nay thou seest not ;
for he is right low down amongst the fools who
maketh affirmation or negation without dis-
tinction between case and case;
wherefore it chanceth many times swift-formed Rash
opinion leaneth the wrong way, and then con- JU * m *
ceit bindeth the intellect.
Far worse than vainly doth he leave the shore,
since he returneth not as he puts forth, who
fisheth for the truth and hath not the art ;
and of this to the world are open proofs, Par.- 3M
nienides, Melissus, Bryson, and the host who
still were going, but they knew not whither.
So did Sabellius and Arius, and those fools who &u*~
were as swords unto the Scripture, in making
the straight countenances crooked. c^J.^'t^iLii
Let not folk yet be too secure in judgment, as UnfaffiBwS
who should count the ears upon the field ere
they be ripe ;
for I have seen first all the winter through the
thorn display itself hard and forbidding and
then upon its summit bear the rose ; * .- , , ^
and I have seen ere now a ship fare straight and
swift over the sea through her entire course, and
perish at the last, entering the harbour mouth.
Let not Dame Bertha or Squire Martin think,
if they perceive one steal and one make offer-
ing, they therefore see them as in the divine
counsel ; for the one yet may rise and the
other fall" >
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<mt
which enableth us him to see ;
wherefore the vision must needs wax, and wax
the ardour which is kindled by it, and wax the
ray which goeth forth from it.
But like the coal which giveth forth the flame, Future
and by its living glow o'ercometh it, so that glory
its own appearance is maintained,
so shall this glow which doth already swathe us,
be conquered in appearance by the flesh which
yet and yet the earth o'ercovereth ;
nor shall such light have power to baffle us, for
the organs of the body shall be strong to all
that may delight us."
So swift and eager to cry Amen^ meseemed, was Resnnrec-
the one and the other chorus, that verily they {JSdy* tbe
showed desire for their dead bodies ;
not only, as I take it, for themselves, but for
their mothers and their fathers and the others
who were dear, ere they became eternal
flames.
And lo ! around, of lustre equable, upspring a The third
shining beyond what was there, in fashion of C1J
a brightening horizon.
And as, at the first rise of evening, new things-
to-see begin to show in heaven, so that the
sight doth, yet doth not, seem real ;
I there began perceive new-come existences
making a circle out beyond the other two
circumferences.
Oh very sparkling of the Holy Breath ! how
sudden and how glowing it became before my
eyes, which, vanquished, might not bear it !
174 PARADISO
Salita Ma Beatrice si bella e ridente w
mi si mostro, che tra quelle vedute
si vuol lasciar che non seguir la mente,
Quindi ripreser gli occhi miei virtute
a rilevarsi, e vidimi translate
sol con mia donna in pift alta salute.
Matte Ben m' accors' io ch' io era pill levato, 8 *
per 1' afFocato riso della Stella,
che mi parea ptii roggio che 1* usato.
Con tutto il core, e con quella favella
ch' & una in tutti, a Dio feci olocausto,
qual conveniasi alia grazia novella ;
e non er' anco del mio petto esausto
Tardor del sacrificio, ch' io conobbi
esso litare stato accetto e fausto j
che* con tanto lucore e tanto robbi **
m' apparvero splendor dentro a due raggi
ch' io dissi : " O Elios che si gli addobbi ! "
Come, distinta da minbri e maggi 9?
lumi, biancheggia tra i poli del mondo
Galassia si che fa dubbiar ben saggi,
i costellati facean nel profondo
Marte quei rai il venerabil segno,
che fan giunture di quadranti in tondo.
Qui vince la memoria mia Io ingegno : x 3
ch& quella croce lampeggiava Cristo,
si ch' io non so trovare esemplo degno.
Ma chi prende sua croce e segue Cristo, To6
ancor mi scusera di quel ch' io lasso,
vedendo in quell' albor balenar Cristo.
Di corno in corno, e tra la cima e il basso, I0 *
si movean lumi, scintillando forte
nel congiungersi insieme e nel trapasso.
CANTO XIV 175
But Beatrice showed herself to me so beauteous The
and smiling, it must be left amongst those coura * co *
sights that followed not my memory.
Therefrom my eyes regained their power to
uplift them, and I saw me transported, only
with my Lady, to more exalted weal.
Surely did I perceive that I was more uplifted The glow of
by the burning smile of the star which seemed P^nei
to me more ruddy than his wont.
With all the heart, and in that tongue which is
one unto all, to God I made burnt sacrifice
such as befitted this new-given grace ;
and not yet from my bosom was drawn out the
ardour of the sacrifice before I knew the prayer
had been accepted and propitious ;
for with such shining, and so ruddy, within
two rays, splendours appeared to me, that I
exclaimed : " O God ! who thus dost glorify
them ! "
As, pricked out with less and greater lights,
between the poles of the universe the Milky
Way so gleameth white as to set very sages
questioning,
BO did those rays, star-decked, make in the The Cross
depth of Mars the venerable sign which of Mars
crossing quadrant lines make in a circle.
Here my memory doth outrun my wit, for that
cross so flashed forth Christ I may not find
example worthy.
But whoso taketh his cross and followeth Christ
shall yet forgive me what I leave unsaid,
when he shall see Christ lighten in that glow.
From horn to horn, from summit unto base,
were moving lights that sparkled mightily in
meeting one another and in passing.
i;6 PARADISO
Marie Cosi si veggion qui diritte e torte, "*
veloci e tarde, rinnovando vista,
le minuzie dei corpi, lunghe e corte,
moversi per lo raggio, onde si lista "3
talvolta 1' ombra, che per sua difesa
la gente con ingegno ed arte acquista.
E come giga ed arpa, in tempra tesa
di molte corde, fa dolce tintinno
a tal da cui la nota non & intesa,
cosi dai lumi che 11 m' apparinno !21
s' accogliea per la croce una melode,
che mi rapiva senza intend er 1' inno.
Ben m' accors' io ch' ell' era d' alte lode, Ia *
pero che a me venia : " Risurgi e vinci,'"
com* a colui che non intende ed ode.
Io m' innamorava tanto quinci,
che infino a li non fu alcuna cosa
che mi legasse con si dolci vinci.
Forse la mia parola par tropp' osa, X 3
posponendo il piacer degli occhi belli,
nei quai mirando mio disio ha posa.
Ma chi s' avvede che i vivi suggelli *33
d* ogni bellezza pill fan no pi ft suso,
e ch' io non m* era 11 rivolto a quelli,
escusar puommi di quel ch' io m' accuso X 3 6
per escusarmi, e vedermi dir vero :
che il piacer santo non & qui dischiuso,
perche* si fa,montando, piti sincero. *39
34. Solomon. Compare x. 109.
45. Compare Inf. vi. 103-111. Aquinas says: "The
soul without the body hath not the perfection of it*
nature."
46-51. Compare xxviii. 106-111.
CANTO XIV 177
So we see here, straight, twisted, swift, or slow, The
changing appearance, long or short, the motes co
of bodies
moving through the ray which doth sometimes
streak the shade, which folk with skill and art.
contrive for their defence.
And as viol and harp tuned in harmony of many
cords, make sweet chiming to one by whom
the notes are not apprehended
so from the lights that there appeared to me
was gathered on the cross a strain that rapt
me albeit I followed not the hymn.
Well I discerned it was of lofty praise, for there Song of
came to me " Rise thou up and conquer," as to victor J
who understandeth not, but heareth.
And so was I enamoured there, that up till then
there had been naught that me had bound with
so sweet chains.
Perchance my saying may appear too bold, as Beatrice
slighting the delight of those fair eyes, gazing
in which my longing hath repose.
But he who doth advise him how the living sig-
nets of all beauty have ever more effect in higher
region, and that I there had not yet turned to
them,
may find excuse from my own accusation, brought (l ^{J^
that I may excuse it ; and may see that I speak <& M*
truth ; for the sacred joy is not excluded here,
which as it mounteth groweth more unalloyed;
3
64-66. Bernard writes on the resurrection of the
body in his treatise On loving God. It is his consistent
doctrine that the blessedness of heaven is found in the
complete absorption of the soul in God, self-conscious-
ness being, as it were, replaced not by unconsciousness
M
i;8 NOTES
but by God-consciousness. " But if, as is not denied,
they [the disembodied spirits of the blessed] would
fain have received their bodies again, or at any rate
desire and hope to receive them, it is clear beyond
question that they are not yet utterly transmuted from
themselves, since it is admitted that there is still some-
what proper to themselves toward which, though it
be but a little, their thought is deflected. Therefore,
until death be swallowed up in victory, and the peren-
nial light so invade the boundaries of darkness and take
possession of them on every side that the celestial glory
shine forth even in the very bodies, the souls cannot
utterly empty themselves and pass over into God, since
they are even yet bound to their bodies, if not by life
and sense, yet by natural affection, because of which
they have neither the will nor the power to be com
sum ma ted without them. And so, before the restora-
tion of the bodies there cannot be that lapse of the
souls [into God] which is their perfect and supreme
state. Nor is it any marvel if the body, now of glory,
seem to confer somewhat upon the spirit, since even
in its infirmity and mortality it of a surety was of no
small avail to it. Oh how true did he speak who said
thst all things work together for the good of thezn
CANTO XIV 179
that love God I To the soul that loveth God, its body
availeth in its infirmity, availeth in its death, availeth
in its resurrection ; first for the fruit of penitence,
second for repose, third for consummation. And
rightly doth the soul not will to be made perfect with-
out that which it feeleth hath in every state served it
in good things."
67-78. Line 76 makes it clear that this third circle
specially represents the Holy Spirit, and so completes
the symbol of the Trinity. Compare xxxiii. 115.
In its dimness at first and brightness afterwards, there
may be a reference to the difficulty that has always been
experienced in finding an adequate philosophical basis for
the doctrine of the Third Person of the Trinity corres-
ponding to the clearness of the distinction between the
conceptions of God in his essence (Father) and God as
manifested (Son) ; whereas to the more strictly theological
speculation, or rather to the religious experience, the
doctrine of the Holy Spirit (God regarded not as the
Creator or the Redeemer, but as the Inspirer) has always
had a special vividness. Compare xii. 140, note.
99. Compare Conv. ii. 15 : 44-86, a passage interest-
ing on many grounds.
PARADISO
THE souls of the warriors of God upon the cross
of Mars cease their hymn, that Dante may converse
with one of their number, who shoots like a falling
star from his place and, approaching Dante with
such joy as Anchises showed to ./Eneas in the Elysian
fields, greets him as his offspring and as the recipient of
unique grace, the twice-received (now and at his death)
of heaven (1-30). Dante, giving heed to him and (now
first in this higher sphere) looking on Beatrice, is smit-
ten with two-fold marvel (31-36). The spirit, after
rapturous words beyond the scope of the poet's com-
prehension, gives thanks to God, tells Dante how eager
yet how sweet has been his longing for his arrival, fore-
read in the heavens ; confirms his thought that the
spirits see all things in God, as the true mathematician
ifarte Benigna volontade, in cui si liqua
sempre P amor che drittamente spira,
come cupidita fa nelP iniqua,
silenzio pose a quella dolce lira, *
e fece quietar le sante corde,
che la destra del cielo allenta e tira.
Come saranno ai giusti preghi sorde f
quelle sustanzie, che, per darmi voglia
ch* io le pregassi, a tacer fur Concorde ?
Ben e* che senza termine si doglia I0
chi, per amor di cosa che non duri,
eternalmente quell' amor si spoglia.
Quale per li seren tranquilli e puri (!>&** * ^ 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<uc was Caccia-
uttered, to the birth wherein my mother, now gulda
sainted, unburdened her of me with whom she
was laden,
five hundred, fifty, and thirty times did this flame
return to his own Lion to rekindle him beneath
his feet.
My forebears and myself were born in the spot
where he who runneth in your annual games
doth first encounter the last sesto.
About my ancestors let it suffice so much to hear ;
of who they were and whence they hither
came silence were comelier than discourse.
196 PARADISO
Marte Tutti color ch' a quel tempo eran ivi * e
da poter arme, tra Marte e il Batista,
erano il quinto di quei che son vivi.
Ma la cittadinanza, ch' e 1 or mista 49
di Campi, di Certaldo e di Fighine,
pura vedeasi nell' ultimo artista.
O quanto fora meglio esser vicine S 2
quelle genti ch j io dico, ed al Galluzzo
ed a Trespiano aver vostro confine,
che averle dentro, e sostener lo puzzo 53
del villan d' Aguglion, di quel da Signa,
che gia per barattare ha T occhio aguzzo !
Se la gente, ch' al mondo pill traligna, * 8
non fosse stata a Cesare noverca,
ma, come madre a suo figliuol, benigna,
tal fatto e* Fiorentino, e cambia e merca, 6l
che si sarebbe volto a Simifonti,
la dove andava T avolo alia cerca.
Sariasi Montemurlo ancor dei Conti, 6 4
sariansi i Cerchi nel pivier d 9 Acone,
e forse in Val di Greve i Buondelmonti.
Sempre la confusion delle persone *?
principio fu del mal della cittade,
come del corpo il cibo che s* appone.
E cieco toro piil avaccio cade 7
che '1 cieco agnello, e molte volte taglia
piii e meglio una che le cinque spade.
Se tu riguardi Luni ed Urbisaglia n
come son ite, e come se ne vanno
di retro ad esse Chiusi e Sinigaglia |
udir come le schiatte si disfanno, 7*
non ti parra nuova cosa no" forte,
poscia che le cittadi termine hanno.
CANTO XVI 197
At that time all who were there, between Mars The cour-
and the Baptist, capable of arms, were but the age01
fifth of the now living ones.
But the citizenship, contaminated now from
Campi, from Certaldo and from Fighine,
saw itself pure down to the humblest artizan.
Oh, how much better were it for these folk of
whom I speak to be your neighbours, and to
have your boundary at Galluzzo and at Tres-
piano,
than to have them within, and bear the stench of Undne
the hind of Aguglion, and of him of Signa, f^o^nc**
who still for jobbery hath his eye alert !
Had the race, which goeth most degenerate on
earth, not been to Caesar as a step-mother,
but, as a mother to her son, benign,
one who is now a Florentine and changeth coin and
wares, had been dispatched to Simifonte, where
his own grandfather went round a-begging.
Still would Montemurlo pertain unto the Conti,
still were the Cerchi in Acone parish, and per-
chance in Valdigreve were still the Buondel-
monti.
Ever was mingling of persons the source of the
city's woes, as piled on food is of the body's.
And a blind bull falleth more presently than a Unwieldy
blind lamb, and many a time cutteth one bulk
sword better and more than five.
If thou regard Luni and Urbisaglia, how they
have perished, and how are following them
Chiusi and Sinigaglia ;
it shall not seem a novel or hard thing to hear
how families undo themselves, since even
cities have their term.
I 9 8 PARADISO
Martc Le vostre cose tutte hanno lor morte, 79
si come voi ; ma celasi in alcuna
che dura molto, e le vite son corte.
E come il volger del ciel della luna
copre ed iscopre i liti senza posa,
cosi fa di Fiorenza la fortuna ;
per che non dee parer mirabil cosa 8 s
cid ch' io diro degli alti Fiorentini,
onde la fama nel tempo e nascosa.
Io vidi gli Ughi, e vidi i Catellini,
Filippi, Greci, Ormanni ed Aberichi,
gik nel calare, illustri cittadini ;
c vidi cosi grandi come antichi, v
con quel della Sannella, quel dell' Area,
e Soldanieri, ed Ardinghi, e Bostichi.
Sopra la porta, che al presente e" carca ^
di nuova fellonia di tanto peso
che tosto fia jattura della barca,
erano i Ravignani, ond' & disceso 97
il conte Guido, e qualunque del nome
delP alto Bellincion ha poscia preso.
Quel della Pressa sapeva gia. come X<JO
regger si vuole, ed avea Galigaio
dorata in casa sua gia 1* elsa e il pome.
Grande era gia la colonna del Vaio, x 3
Sacchetti, Giuochi, Fifanti e Barucci,
e Galli, e quei che arrossan per Io staio.
Lo ceppo, di che nacquero i Calfucci, xc6
era gia grande, e gia erano tratti
alle curule Sizii ed Arrigucci.
O quali io vidi quei che son disfatti 10 9
per lor superbia ! e le palle dell' oro
fiorian Fiorenza in tutti suoi gran fatti.
CANTO XVI 199
Your affairs all have their death, even as have The cour-
ye ; but in such an one as long endureth, it a * e01
escapeth note because your lives are short.
And as the rolling of the lunar heaven covereth
and layeth bare the shores incessantly, so
fortune doth to Florence ;
wherefore it should appear no wondrous thing
which I shall tell of the exalted Florentines
whose fame lieth concealed by time.
I have seen the Ughi, seen the Catellini, Filippi, Florentine
Greci, Ormanni, and Alberichi, illustrious familie *
citizens, already in decline;
I have seen, even as great as ancient, with
him of the Sannella, him of the Area, and
Soldanieri and Ardinghi and Bostichi.
Over the gate which is now laden with new
felony of so great weight, that soon 'twill be
the wrecking of the barque,
were the Ravignani, whence descendeth the
County Guy, and whoso since hath taken
lofty Bellincione's name.
The Delia Pressa knew already how to govern,
and Galigaio in his mansion already had the
hilt and pummel gilt.
Great already were the Vair column, Sacchetti, PigU
Giuochi, Fifanti, aud Barucci ; and Galli,
and they who blush red for the bushel.
The stock whence the Calfucci sprang was Donati
great already, and already drawn to curule
office were Sizii and Arrigucci.
Oh, how great have I seen those now undone by Ubertl and
their pride ! And the balls of gold adorned Lambertl
Florence in all her mighty feats.
200 PARADISO
Marte Cosi facean li padri di coloro Iia
che, sempre che la vostra chiesa vaca,
si fanno grass! stando a consistoro.
L' oltracotata schiatta, che s' indraca IX *
retro a chi fugge, ed a chi mostra il dente
o ver la borsa com' agnel si placa,
gia venia su, ma di picciola gente, " 8
si che non piacque ad Ubertin Donato
che poi il suocero il fe' lor parente.
Gia era il Caponsacco nel mercato lai
disceso gift da Fiesole, e gia era
buon cittadino Giuda ed Infangato.
lo diro cosa incredibile e vera ; ia
nel picciol cerchio s' entrava per porta,
che si nomava da quei della Pera.
Ciascun che della bella insegna porta ia ?
del gran barone, il cui nome e il cui pregio
la festa di Tommaso riconforta,
da esso ebbe milizia e privilegio ; 1 3
avvenga che col popol si raduni
oggi colui che la fascia col fregio.
Gia eran Gualterotti ed Importuni ; X 33
ed ancor saria Borgo piti quieto,
se di nuovi vicin fosser digiuni.
La casa di che nacque il vostro fleto, X 3*
per lo giusto disdegno che v* ha morti
e posto fine al vostro viver lieto,
era onorata ed essa e suoi consorti. T 39
O Buondelmonte, quanto mal fuggisti
le nozze sue per gli altrui comforti!
Molti sarebbon lieti, che son tristi, x **
se Dio t* avesse conceduto ad Ema
la prima volta che a citta venisti.
CANTO XVI 201
So did their fathers who, whene'er your church The cour-
is vacant, stand guzzling in consistory.
The outrageous tribe that playeth dragon after Adimari
whoso fleeth, and to whoso showeth tooth
or purse is quiet as a lamb,
was coming up already, but from humble folk, so
that it pleased not Ubertin Donato when his
father-in-law made him their relative.
Already Caponsacco had come down from
Fiesole into the market-place ; and good
citizens already were Giuda and Infangato.
I will tell a thing incredible but true : the little The Per*
circuit was entered by a gate named after them gate
of Pera.
Each one who beareth aught of the fair arms of Count
the great baron whose name and worth the Hu
festival of Thomas keepeth living,
from him derived knighthood and privilege ; Delia
though he who fringeth it around hath joined BeUa
him now unto the people.
Already there were Gualterotti and Importuni ;
and still were Borgo a more quiet spot, if
from new neighbours they were still afasting.
The house from which your wailing sprang, Amidel
because of the just anger which hath slain you
and placed a term upon your joyous life,
was honoured, it and its associates. Oh
Buondelmonte, how ill didst thou flee its
nuptials at the prompting of another !
Joyous had many been who now are sad, had
God committed thee unto the Erna the first
time that thou earnest to the city.
202 PARADISO
Marte Ma conveniasi a quella pietra scema '4S
che guarda il ponte, che Fiorenza fesse
vittima nella sua pace postrema.
Con queste genti, e con altre con esse, *4 8
vid' io Fiorenza in si fatto riposo,
che non avea cagion onde piangesse ;
con queste genti vid' io glorioso *5
e giusto il popol suo, tanto che il giglio
non era ad asta mai posto a ritroso,
n& per division fatto vermiglio." x s
1-9. Dante deals with the subject of nobility in the
De Monarchia, ii. 3: especially lines 12-20; and in
Co/tv. iv. passim', but especially 14: 111-130.
10-12. The legend ran that when Czsar united in
himself all the high offices of state, he was addressed as
a plurality of individuals, " ye " ; but as a matter of
fact in Dante's time the Romans adhered to the old-
fashioned thou. " Nay, they would not address either
Pope or Emperor save as thou." Benvenuto.
13-15. "At these words which the queen spake
to him [Lancelot] it came to pass that the lady of
Malehaut coughed, of a set purpose, and uplifted her
head which she had bowed down." Romance of
Lancelot. See Toynbees under Galeotto.
15. Florence, the patron saint of which was St. John
Baptist.
33. Does not imply that Cacciaguida spoke through-
out in Latin as he had begun (xv. 28-30), but that he
spoke in the ancient Florentine dialect of his day.
Dante was well aware of the rapidity with which
spoken dialects, not yet fixed by a standard literature,
vary. See De Vulgarl Eloquentia, \. 9 : 60-77.
34-39. Some MSS. and editions read three for thirty ;
and the question is also raised whether the period of
Mars is to be calculated at the rough approximation
of two years (compare Ctnv. ii. 15 : 145, where the
half revolution is given at "about a year"), or at the
nearer approximation of 687 days, which was known in
Dante's age. Two of the four combinations which
might thus arise are excluded by the date of Conrad'*
CANTO XVI 203
But to that mutilated stone which guardeth the The cour-
bridge 'twas meet that Florence should give a affeou8
victim in her last time of peace.
With these folk, and with others with them, did Statue of
I see Florence in such full repose, she had not ar *
cause for wailing ;
with these folk I saw her people so glorious and
so just, ne'er was the lily on the shaft reversed,
nor yet by faction dyed vermilion.
crusade, 1147. (Compare xv. 139). Two year*
multiplied by 553 would give A.D. 1106 as the year
of Cacciaguida's birth, and 687 days multiplied by 580
would give the year 1091. The former date would
make Cacciaguida forty-one when he went on crusade,
which seems more appropriate than fifty-six ; but the
reading that gives the latter has the better authority.
37. His trwn lion. Apparently the kinship between
Leo and Mars is to be found in the attribute of courage,
not in any specific astrological belief of the time.
40-42. The annual race was run along the Corso, and
the Sesto of St. Peter was the last that the racers
entered. Just as you come to it you pass the house of
the Elisei on your right. (Compare xv. 136, note).
It is a place of ancient families. On the Quarter* and
Sesti of Ancient Florence, see Villani, iii. 2.
43-45, The reader may make what he can of this
ambiguous utterance. The commentators throw no
fresh light on it.
47. The baptistery lay at the north of the ancient
Florence, and the statue of Mars (at the head of the
Ponte Vecchio on the north side) wa practically its
southern boundary. On this statue of Mars com-
pare Inf. xiii. 143-150. Further, see Villani, i. 42: 60 ;
iii. I ; v. 38. The associations with this torso of Mara
are so vivid and pervading that every student of Dante
should make himself thoroughly acquainted with them.
See further lines 145-7, note '
52. Neighbours, not fellow-citizens.
204 NOTES
56. Baldo d'Aguglione and Fazio de* Mori Ubaldini
da Sign a, both of them lawyers, and both of them
deserters from the White to the Black faction in 1302.
Baldo was a prior in 1298 and in 1311, in which last
year he drew up the decree recalling many of the exiles,
but expressly excluding Dante. (Gardner, i. 6, " Letters
and Fresh Sentence.") In 1299 he had been convicted
of cutting an inconvenient entry out of the public
records of the courts of justice. Compare Purg. xii.
105. Fazio held several high offices from 1310 onwards.
He was a bitter opponent of the Whites and also of
Henry VII.
58-63. Simifonti was a fortress in Valdelsa, captured
in 1 202. See Villani, v. 30. The specific allusion is
obscure. Does it refer to a descendant of the traitor
mentioned by Villani ? or to some event more closely
connected with papal intrigues and aggressions?
Lines 58-60, a clear reference to the Roman priesthood,
point to the latter interpretation. (Compare Purg.
ivi. 103-120.)
64. Mentemurlo) between Prato and Pistoja, was sold
by the Conti Guidi to the Florentines in 1254, as they
themselves felt unequal to the task of defending it
against the Pistojans. Its acquisition, therefore, marks
a step in the aggressive expansion of Florence.
65. Acone was probably in the Val di Sieve. Well if
the Cerchi (leaders of the Whites) had stayed there !
Compare lines 94-96.
66. This is the climax. The implication is that in
that case all the intestine conflicts of Florence would
have been averted. Compare lines 133-147, note.
73. Luni or Luna, "now destroyed," Villani, i. 50.
It was on the Macra, the northern boundary of Tus-
cany, and was celebrated in legendary lore.
Urbisaglia^ a decayed city of the March of Ancona.
75. Chiusi, the ancient Clusium, was in the pestilent
Val di Chiana (compare xiii. 23, note). Hence pro-
bably its decline. Like Sinigalia (on the sea shore, north
of Ancona) it has escaped the complete desolation which
Dante anticipated for it.
88-135. Information concerning many of these fami-
lies will be found up and down the pages of Villani,
especially iv. 10-13; anc * ^ e s * tes f tne i r houses, as
CANTO XVI 205
identified by Carbone, arc given (with the exception of
the Chiarmontesi, the Gangalandi, the Uccellini and the
Gherardeschi) in the accompanying map, which also
follows Carbone. The alternative site of the house of
the Alighieri is taken from Witte.
94-99. The gate of St. Peter, the abode in Dante'*
time of the Cerchi. Compare line 65. (Gardner, i. 4,
" Blacks and Whites "). Further, compare xv. 112, note.
1 02. Insignia of knighthood.
103. The Pigli whose arms are barred with vair
(= ermine).
105. The Chiarmontesi, a Guelf family who dwelt in
the quarter of St. Peter, but the site of whose houses
has not been further identified. One of the family, in
Dante's time, had falsified the measure by which in his
public capacity he issued salt to the Florentines.
Compare Purg. xii. 105.
1 06, 107. The Donati, of whom the Calfucci were a
branch.
109, no. The Uberti, once the dominating family
in Florence (see Villani, v. 9, and many other passages).
Their characteristic pride survived in the great Fari-
nata. (Compare Inf. x., especially 31-36). The
golden balls were the device of the Lamberti, of whom
was Mosca. Inf. xxviii. 106.
112-114. The Visdomini, who, with the Delia Tosa,
" were patrons and defenders of the bishopric." Villani,
iv. 10. Hence Dante's taunt that they fed fat on the
sequestrated revenues when the See was vacant.
115-117. The Ademari, between whom and Dante
there was an implacable hostility.
118-120. Ubertino Donati had married a daughter of
Bellincion Berti, and, says Cacciaguida, objected to
another of Bellincion's daughters being given in marri-
age to one of the Ademari. Compare Gardner, i. 3 ;
last paragraph.
124-126. "Who would believe that the della Pera
were an ancient family ? But I say to thee that they
are *o ancient that a gate of the first circle of the city
was called after them." Ottimo Comento.
127-130. Hugh of Brandenbourg, Imperial Vicar of
Tuscany, died on St Thomas' Day, 1006, "and whilst
the said Hugh was living, he made in Florence many
206 NOTES
knights of the family of the Giandonati, of the Pulci,
of the Nerli, of the Counts of Gangalandi, and of the
family Delia Bella, which all, for love of him, retained
and bore his arms, harry, white and red, with divers
charges." Villani, iv. 2 ; where the whole story of
Hugh is given. To these families the CiufFagni are
added in iv. 13.
131, 131. Giano della Bella, the great democratic
leader, the prime mover of the " Ordinances of Justice.**
Compare Gardner, i. 4 ; Villani, Introduction 5, especi-
ally pages xxxix. sqq. ; and book viii. I, 8, &c. The
della Bella had a border of gold on their coat of arms.
133-135. The reference is to the Buondelmonti,
whose houses will be seen to neighbour those of the
Gualterotti and the Importuni.
136-138. The Amidei. See note on 145-147.
139. Associates, the Uccellini and Gherardini. In the
demccratic legislation against the Magnates (who
systematically defied the civic law and recognised no
authority save that of the Family Council), members
of a family who had ceased to act with it were regarded
as no longer belonging to it, and members of another
family who had joined its Tower-club, that is to say,
its association for the maintenance of a tower for mili-
tary purposes, were regarded as its "consorts," or
associates, forming one consortcria with it, and therefore
legally identified with it.
145-7. Buondelmonte was betrothed to a maiden of
the Amidei ; but a lady of the Donati, introducing him
to her beautiful daughter, persuaded him to break faith
with his bride. Her friends and relatives held a council
of war and debated whether to slay him or be content
with some lesser chastisement. Then " Mosca de*
Lamberti said the evil word: * Thing done hath an
end ' ; to wit, that he should be slain ; and so it was
done." He was slain at the foot of the statue of Mars.
Villani v. 38.
153. By the triumphant foe.
154. The old standard of Florence bore white liliet
on a red field. It was maintained by the Ghibellines.
in 1251 the Guelfs adopted a red lily on a white field.
(See Villani, vi. 43.)
207
PARADISO
AS Phaeton came to Clymene to have his doubts
resolved, so, encouraged by Beatrice, did Dante
turn to Cacciaguida to learn from him the meaning of all
the dark hints as to his future lot which he had heard in
the three realms (1-27). Cacciaguida, not in oracular
ambiguities but in plain speech, tells how contingency
is but relative to material and human limitations
(though free will is an absolute reality), and therefore
he already sees, as a harmonious part of the blessed
whole, the future that as a fragment of Dante's experi-
ence shall be so bitter (28-45). Florence shall accuse
him of that treachery of which herself is guilty, and
shall do it at the instigation of the Pope. Slandered,
Martc Qual venne a Climen, per accertarsi
di cio ch' avea incontro a s& udito,
quei ch' ancor fa li padri ai figli scarsi ;
tale era io, e tale era sentito *
e da Beatrice e dalla santa lampa,
che pria per me avea mutato sito.
Per che mia donna : " Manda fuor la vampa 7
del tuo disio, mi disse, si ch' ell' esca
segnata bene della interna stampa ;
non perchS nostra conoscenza cresca "
per tuo parlare, ma perch& t' ausi
a dir la sete, si che T uonTti mesca."
" O cara pidta mia, che si t' insusi *3
che, come veggion le terrene menti
non capere in triangolo due ottusi,
cosi vedi le cose contingenti * 6
anzi che sieno in s, mirando il punto
a cui tutti li tempi son presenti ;
20*
CANTO XVII
exiled, and in penury, he must go his way, in evil
company, till he isolates himself from all, and is justified
in so doing by the event (46-69). His first refuge shall
be in the court of the Scaliger who will anticipate all
his requests by granting them, and with whom he
shall find the now youthful hero who shall give proof
of his worth before Henry VII.'s mission, and shall
at last do deeds which even they who see them shall
not credit (70-93). He further bids Dante not envy
the wrong-doers, whose downfall he shall long outlive
(94-99), and in answer to the timid suggestions of
prudence urges him to reveal to the world the whole
content of his vision (100-142).
As came to Clymene, to have assurance as to Thecour-
that which he had heard uttered against agcouf
himself, he who still maketh fathers grudging
to their sons ;
such was I ; and such was I felt both by
Beatrice and by the sacred lamp which had
already, for my sake, changed its position.
Wherefore my Lady : " Let forth the heat of Beatrice
thy desire," she said, "that it may issue,
struck aright with the internal stamp ;
not that our knowledge may increase by thy
discourse, but that thou mayst learn to tell
thy thirst, that men may mingle for thee."
a Dear turf, wherein I root me, who art so high Daatc
uplifted that even as earthly minds perceive
that two obtuse angles may not find room in
one triangle,
o thou dost see contingent things, or ere them-
selves exist, gazing upon the point whereto all
times are present ;
210 PARADISO
Untie mentre ch' io era a Virgilio congiunto x
su per lo monte che 1' anime cura,
e discendendo nel mondo defunto,
dette mi fur di mia vita futura * 2
parole gravi ; avvenga ch $ io mi senta
ben tetragon o ai colpi di ventura :
per che la voglia mia saria contenta 8 5
d' intend er qual fortuna mi s' appressa ;
ch saetta previsa vien pill lenta."
Cosi diss* io a quella luce stessa, * 8
che pria m' avea parlato, e come voile
Beatrice, fu la mia voglia confessa.
N per ambage, in che la gente folle 3
gia s' inviscava pria che fosse anciso
P agnel di Dio che le peccata tolle,
ma per chiare parole, e con precise 3*
latin, rispose quell' amor paterno,
chiuso e parvente del suo proprio riso :
" La contingenza, che fuor del quaderno 3?
della vostra materia non si stende,
tutta & dipinta nel cospetto eterno ;
Becessita pero quindi non prende, 4
se non come dal viso, in che si specchia,
nave che per corrente giii discende.
Da indi, si come viene ad orecchia 43
dolce armonia da organo, mi viene
a vista il tempo che ti s* apparecchia.
Qual si parti Ippolito d' Atene 46
per la spietata e perfida noverca,
tal di Fiorenza partir ti conviene.
Questo si vuole, questo gia si cerca, 49
e tosto verra fatto a chi cio pensa
la dove Cristo tutto di si merca.
CANTO XVII 211
K'hilst I was companioned by Virgil along the The com*
mount which cureth souls, and down-going a * e tt
. through the world defunct,
heavy words were said to me anent my future
life ; albeit I feel me squarely set against the
blows of fortune ;
wherefore my will were well content to hear
what the disaster drawing nigh to me ; for the
arrow seen before cometh less rudely."
So spake I unto that same light which had
before addressed me, and, as Beatrice willed,
was my wish confessed.
In no dark sayings, such as limed the foolish
folk of old, before the Lamb of God who
taketh sins av/ay, was slain,
but in clear words, and with precise discourse,
answered that love paternal, hidden and re-
vealed by his own smile :
" Contingency, which beyond the sheet of your Caccia-
material stretcheth not, is all limned in the ^
eternal aspect ;
albeit it deriveth not necessity from this, no more
than doth the ship that droppeth down the stream
from the sight wherein she doth reflect herself.
Thence, as cometh to the ear sweet harmony
from an organ, cometh to my sight the time
that is in store for thee.
As Hippoly tus was severed from Athensby machin-
ation of his cruel and perfidious stepmother, so
must thou g?djLfiVf >r -tkpe frqpj plyMUM^ y\^^^Kju*^
So it is willed, so already plotted, and so shall EadJa
be accomplished soon, by him who pondereth
upon it in the place where Christ, day in day
out, is put to sale.
212 PARADISO
Marte La colpa seguira la parte ofFensa s*
in grido, come suol ; ma la vendetta
fia testimonio al ver che la dispensa.
Tu lascerai ogni cosa diletta ss
piti caramente, e questo e" quello strale
che T arco dello esilio pria saetta.
Tu proverai si come sa di sale s 8
lo pane altrui, e com' & duro calle
lo scendere e il salir per 1' altrui scale.
E quel che piii ti gravera le spalle 6l
sara la compagnia malvagia e scempia,
con la qual tu cadrai in questa valle,
che tutta ingrata, tutta matta ed empia *4
si fara contro a te ; ma poco appresso
ella, non tu, n' avra rossa la tempia.
Di sua bestial itate il suo processo 6 ?
fara la prova, si che a te fia bello
1' averti fatta parte per te stesso.
Lo primo tuo rifugio e il primo ostello TO
sara la cortesia del gran Lombardo,
che in su la scala porta il santo uccello,
che* in te avra si benigno riguardo 73
che del fare e del chieder, tra voi due,
fia primo quel che tra gli altri piil tardo.
Con lui vedrai colui che impresso fue 7*
nascendo si da questa Stella forte,
che notabili fien 1* opere sue.
Non se ne son le genti ancora accorte, 79
per la novella eta ; ch pur nove anni
son queste rote intorno di lui torte.
Ma pria che il Guasco 1' alto Enrico inganni, **
parran faville della sua virtute
in non curar d' argento, n& d* afFanni.
CANTO XVII 213
The blame shall cleave unto the injured side in The cow-
fame, as is the wont ; but vengeance shall a * coui
bear witness to the truth which doth dispense it.
Thou shalt abandon everything beloved most
dearly ; this is the arrow which the bow of
exile shall first shoot.
Thou shalt make trial of how salt doth taste
another's bread, and how hard the path to
descend and mount upon another's stair.
And that which most shall weigh thy shoulders
down, shall be the vicious and ill company
with which thou shalt fall down into this vale,
for all ungrateful, all mad and impious shall they
become against thee ; but, soon after, their
temples and not thine shall redden for it.
Of their brutishness their progress shall make
]>roof, so thatjt s'halTbe for thy fair fame to
have made a party for thyself.
Thy first refuge and first hostelry shall be the Bartolomoo
courtesy of the great Lombard, who on the ^
ladder beareth the sacred bird, e^^^c^.
for who shall cast so benign regard on thee that of
doing and demanding, that shall be first betwixt
you two, which betwixt others most doth lag.
With him shalt thou see the one who so at his Can
birth was stamped by this strong star, that Grand<
notable shall be his deeds.
Not yet have folk taken due note of him, because
of his young age, for only nine years have these
wheels rolled round him.
But ere the Gascon have deceived the lofty Clement
Henry, sparkles of his virtue shall appear in and Heary
carelessness of silver and of toils.
2i 4 PARADISO
Marte Le sue magnificenze conosciute 8 3
saranno ancora, si che i suoi nimici
non ne potran tener le lingue mute.
A lui t' aspetta ed ai euoi benefici ;
per lui fia trasmutata molta gente,
cambiando condizion, ricchi e mendici ;
e porteraine scritto nella mente 1
di lui, ma nol dirai " : e disse cose
incredibili a quei che fien presente.
Poi giunse : " Figlio, queste son le chiose 94
di quel che ti fu detto ; ecco le insidie
che retro a pochi giri son nascose.
Non vo' pero ch' a' tuoi vicini invidie, 97
poscia che s' infutura la tua vita
vie pill la che il punir di lor perfidie."
Poi che tacendo si mostro spedita 10
1' anima santa di metter la trama
in quella tela ch' io le porsi ordita,
io cominciai, come colui che brama, I0 3
dubitando, consigiio da persona
che vede e vuol dirittamente, ed ama :
** Ben veggio, padre mio, si come sprona lo6
Io tempo verso me, per colpo darmi
tal ch' & pift grave a chi pi& s' abbandona ;
per che di provedenza ^ buon ch' io m' armi I0 9
si che, se loco m' & toko piii caro,
io non perdessi gli altri per miei carmi.
Gift per lo mondo senza fine amaro, lia
e per lo monte del cui bel cacume
gli occhi della mia donna mi levaro,
t poscia per Io ciel di lume in lume "*
ho io appreso quel che, s' io il ridico,
a molti fia sapor di forte agrume ;
CANTO XVII 215
Hi8 deeds munificent shall yet be known so that Thecour-
concerning them his very foes shall not be able age01
to keep silent tongues.
Look to him and to his benefits ; by him shall
many folk be changed, altering state, the
wealthy and the beggars ;
and thou shah bear it written in thy mind of
him, but shalt not tell it " ; and he told me
things past the belief even of who shall see them.
Then he added : " Son, these are the notes on
what hath been said to thee ; behold the snares
that behind but few circlings are hidden.
Yet would I nothave thee envious of thy neighbours,
since thy life shall be prolonged far beyond
falling of the penalty upon their perfidies."
When by his silence the sacred soul showed he
had finished setting of the woof across the
warp I had held out in readiness to him,
I began, as he who longeth in doubt for counsel
from one who seeth and willeth straight, and
loveth :
" Well do I see, my father, how time cometh Dante
spurring toward me to give me such a buffet as counsel ^
is heaviest to whoso most abandoneth himself;
wherefore with foresight it were well to arm me,
that if the dearest place be reft from me, I
lose not all the rest by reason of my songs.
Down in the world endlessly bitter, and along
the mount from whose fair summit my Lady's
eyes uplifted me,
and after, through the heaven from light to light,
I have learnt that which if I tell again, will
have strong-bitter flavour unto many ;
216 PARADISO
Marte e s* io al vero son timido amico, " 8
temo di perder vita tra coloro
che questo tempo chiameranno antico."
La luce in che rideva il mio tesoro, 1M
ch' io trovai 11, si fe' prima corrusca,
quale a raggio di sole specchio d' oro ;
indi rispose : " Coscienza fusca "4
o della propria o dell' altrui vergogna
pur sentira la tua parola brusca.
Ma nondimen, rimossa ogni menzogna, **f
tutta tua vision fa manifesta,
e lascia pur grattar, dov' & la rogna ;
ch, se la voce tua sara molesta **
nel primo gusto, vital nutrimento
lascera poi quando sara digesta.
Questo tuo grido fara come il vento, E 33
che le pill alte cime piii percote ;
e cid non fia d' onor poco argomento.
Pero ti son mostrate in queste rote, X 3*
nel monte e nella valle dolorosa
pur 1' anime che son di fama note ;
ch& T animo di quel ch' ode non posa, *39
ne ferma fede per esemplo ch' haia
la sua radice incognita e nascosa,
n& per altro argomento che non paia." X 4 a
1-3. Phaeton. The fatal consequences of his father giv-
ing him leave to drive the chariot of the Sun still act as a
warning to fathers. What he " had heard uttered against
himself " was that he was not really Apollo's son.
13-18. Compare vi. 19-21, ii. 43-45 ; also xxix. 12.
22-24. Compare Inf. x. 79-81 : 121-123: xv. 61-78,
88-99: xxiv. 142-151: and Purg. xi. 140, 141: and
more vaguely Purg. viii. 133-139: xxiv. 43-48.
40-42. See x. 124-129, note.
43. " Thence " = from the "eternal aspect w of line 39.
47. Phaedra accused Hippol)tus of the sin of which
she herself was really guilty. So Florence.
CANTO XVII 217
and if to truth I am a shrinking friend, I fear to The cotu--
lose life amongst those who shall call this time affe01
ancient."
The light wherein was smiling my treasure which
I there had found, first coruscated as at the
sun's rays doth a golden mirror ;
then answered : " Conscience darkened, or by Cacda-
its own or by another's shame, will in truth
feel thy utterance grating;
But none the less, every lie set aside, make thy
entire vision manifest, and let them scratch
wherever is the scab;
for if thy voice be grievous at first taste, yet
vital nutriment shall it leave thereafter when
digested.
This cry of thine shall do as doth the wind, which
smiteth most upon the loftiest summits ; and
this shall be no little argument of honour.
Therefore have been displayed to thee, in these
wheels, upon the mount, and in the dolorous
vale, only souls known to fame ;
for the soul of him who heareth resteth not nor
fixeth faith by an example which hath its root
unknown and hidden, nor other unconspicuous
argument.
49-51. Gardner, i. 4, "The Jubilee," &c.
65. 66. Apparently implying that Dante had broken
with the Whites before the " affair of Lastra." Gardner,
i. 5, " Benedict xi."; and Villani, viii. 72.
70-72. Bartolomeo della Scala, Lord of Verona,
brother of Can Grande. Gardner, i. 5 ; " Verona," &c.
His arms were an Eagle on a ladder (scala}.
76-81. Can Grande. Compare Inf. i. loo-m.
82-84. Clement V. encouraged Henry VII. '$
expedition to Italy, but he was not loyal to
him. See xxx. 142-144, and note. Also Gardner,
i. 6.
PARADISO
P\ ANTE, pondering Cacciaguida's revelation, is roused
*-^ from his reverie by the consoling words and by
the beauty of Beatrice who directs him once again to
the spirit of his ancestor (1-21); who names to him
some of the warrior saints that shoot, as he speaks,
along the cross ; and who then himself joins in their
hymn ( 22-51). Dante turns again to Beatrice and
sees, by her yet greater beauty, that they have risen
into a higher heaven. Then as he looks again
upon the star he sees that the white glowing Jupiter
has replaced the ruddy Mars (52-69). The spirits
here form themselves into successive letters and spell
out the opening words of the book of Wisdom " Love
righteousness ye that be judges of the earth " (70-93).
Marte Gia si godeva solo del suo verbo
quello specchio beato, ed io gustava
lo mio, temprando col dolce V acerbo ;
e quella donna, ch' a Dio mi menava, 4
disse : " Muta pensier, pensa ch' io sono
presso a colui ch' ogrii torto disgrava."
Io mi rivolsi all' amoroso suono 1
del mio conforto, e quale io allor vidi
negli occhi santi amor, qui 1' abbandono ;
non perch' io pur del mio parlar diffidi, I0
ma per la mente che non pud reddire
sopra s tanto, s' altri non la guidi.
Tanto poss' io di quel punto ridire X 3
che, rimirando lei, lo mio affetto
libero fu da ogni altro disire,
fin che il piacere eterno, che diretto l6
raggiava in Beatrice, dal bel viso
mi contentava col secondo aspetto.
CANTO XVIII
Then other spirits gather upon the crest of the last
letter, twine round its limbs and insensibly form it into
an eagle, the symbol of Roman law and justice (94-
114). From this star, then, proceeds our justice. Oh
that the divine mind whence it draws its power would
once more, in wrath, cleanse the mercenary temple
which pollutes its rays I Oh that the chivalry of heaven
would pray for the misled world 1 As for the Pope
who makes a traffic of his awful power to grant or
withhold Communion, let him think of Peter and Paul I
But he will plead that John Baptist, whose image is
tamped upon the golden florins, has absorbed all his
thoughts (115-136).
Already was that blessed mirror rejoicing only The cous-
in his own discourse, and I was tasting mine, a eon *
tempering with the sweet the bitter ;
and that Lady, who was leading me to God, said :
" Change thy thought ; think that I am nigh
to him who every wrong unloadeth."
I turned me to the lovesome sound of my com- Dante aad
fort, and what love I then beheld within the Beatrice
sacred eyes, I here attempt not ;
not because merely I distrust my speech, but for
my memory which may not re-ascend so far
above itself unless another guide it.
So much anent this point may I retell, that as I
gazed upon her my affection was freed from
every other longing
whilst the eternal joy which rayed direct on
Beatrice was satisfying me with its derived
aspect from the fair face.
219
220 PARADISO
Marte Vincendo me col lume d' un sorriso,
ella mi disse : " Volgiti ed ascolta,
ch& non pur nei miei occhi Paradiso."
Come si vede qui alcuna voJta **
T afFetto nella vista, s' ello & tanto
che da lui sia tutta 1' anima tolta,
cosi nei fiammeggiar del fulgor santo, *
a ch' io mi volsi, conobbi la voglia
in lui di ragionarmi ancora alquanto.
Ei comincio : " In questa quinta soglia
dell' arbore, che vive della cima
e frutta sempre e mai non perde foglia,
epiriti son beati, che gift, prima **
che venissero al ciel, fur di gran voce,
si ch 9 ogni Musa ne sarebbe opima.
Pero mira nei corni della croce : w
quello ch'io nomero, 11 fara 1' atto
che fa in nube il suo foco veloce."
Io vidi per la croce un lume tratto s?
dal nomar Josue", com' ei si feo,
n& mi fu noto il dir prima che il fatto.
Ed al nome dell' alto Maccabeo **
vidi moversi un altro roteando,
e letizia era ferza del paleo.
Cos! per Carlo Magno e per Orlando *$
due ne segul Io mio attento sguardo,
com* occhio segue suo falcon volando.
Poscia trasse Guglielmo, e Rinoardo, *
e il duca Gottifredi la mia vista
per quella croce, e Roberto Guiscardo.
Indi, tra 1' altre luci mota e mista, ^
mostrommi 1' alma che m' avea parlato,
qual era tra i cantor del cielo artista.
CANTO XVIII 221
Overcoming me with the light of a smile, she The cow*
said to me : " Turn thee, and hearken, for a * c l
not only in my eyes is Paradise."
As here sometimes we read the affection in the
countenance, if it be so great that all the mind
is taken up by it,
so in the flaming of the sacred glow to which
I turned me, I recognised the will in him yet
further somewhat to discourse with me.
He began : " In this fifth range of the tree Caccia-
which liveth from the summit, and ever bear- 8ruid *
eth fruit, and never sheddeth leaf,
are spirits blessed, who below, ere they came
unto heaven, were of a great name, so that
every Muse would be enriched by them.
Wherefore gaze upon the horns of the cross ; he
whom I shall name shall there do the act which
in a cloud its swift flame doth."
I saw a light drawn along the cross at the Warries*
naming of Joshua, as it was done ; nor was
the word known to me ere the fact.
And at the name of the lofty Maccabee I saw
another move, wheeling, and gladness was the
lash unto the top.
Thus for Charlemagne and for Orlando two
more were followed by my keen regard, as
the eye followeth its falcon flying.
Then drew my sight along that cross William
and Rinoardo and the duke Godfrey, and
Robert Guiscard.
Thereon amongst the other lights, moving and Cacdto-
mingling, the soul which had discoursed to
me showed me his artist quality among
heaven's singers.
222 PARADISO
Salita Io mi rivolsi dal mio destro lato **
per vedere in Beatrice il mio dovere,
o per parole o per atto segnato ;
e vidi le sue luci tanto mere, 55
tanto gioconde, che la sua sembianza
vinceva gli altri e 1' ultimo solere.
E come, per sentir piu dilettanza s*
bene operando, V uom di giorno in giorno
s* accorge che la sua virtute avanza ;
si m' accors* io che il mio girare intorno 6 *
col cielo insieme avea cresciuto 1' arco,
veggendo quel miracol pill adorno.
CHove E quale il trasmutare in picciol varco 6 *
di tempo in bianca donna, quando il volto
suo si discarca di vergogna il carco ;
tal fu negli occhi niiei, quando fui volto, *f
per Io candor della temprata Stella
sesta, che dentro a s m' avea ricolto.
Io vidi in quella giovial facella f
Io sfavillar dell* amor che 11 era,
segnare agli occhi miei nostra favella.
E come augelli surti di riviera, 73
quasi congratulando a lor pasture,
fanno di se" or tonda or lunga schiera,
si dentro ai lumi sante creature f*
volitando cantavano, e faciensi
or di) or /, or elle in sue figure.
Prima cantando a sua nota moviensi ; 79
poi diventando 1' un di questi segni,
un poco s' arrestavano e taciensi.
O diva Pegasea, che gP ingegni **
fai gloriosi, e rendili longevi,
ed essi teco le cittadi e i regni,
CANTO XVIII 223
I turned to my right side to see in Beatrice my The jut
duty, whether by speech or gesture indicated,
and I saw her eyes so clear, so joyous, that her
semblance surpassed all former usage and the
last.
And as by feeling more delight in doing well,
man from day to day perceiveth that his virtue
gaineth ground ;
so did I perceive that my circling round together Wider
with the heaven had increased its arc, seeing sv
this miracle yet more adorned.
And such change as cometh in short passage of
time over a fair dame, when her countenance
unburdeneth shame's burden,
was presented to my eyes, when I turned me,
because of the white glow of the temperate
sixth star which had received me into it.
I saw in that torch of Jove the sparkling of the The wrft/joi
love which was therein signalling to my eyes n
our speech.
And as birds, risen from the bank, as though
rejoicing together o'er their pasture, make
themselves now a round, now a long, flock,
so within the lights the sacred creatures flying
sang, and in their shapings made themselves
now D, now I, now L.
First singing to their note they moved, then as
they made themselves one of these signs, a
little space would stay and hold their peace.
O goddess Pegasacan, who givest glory unto
genius, and renderest it long life, as with
thy aid doth it to cities and to realms,
224 PARADISO
CHove illustrami di te, si ch' io rilevi [ *5
le lor figure com' io 1* ho concette :
paia tua possa in questi versi brevi.
Mostrarsi dunque in cinque volte sette
vocali e consoaanti ; ed io notai
le parti si come mi parver dette.
Diltgite jusM'tam, primai 9 1
fur verbo e nome di tutto il dipinto 5
quijudicatis terram, fur sczzai.
Poscia nell' emme del vocabol quinto 94
rimasero ordinate, si che Giove
pareva argento 11 d' oro distinto.
E vidi scendere altre luci dove 97
era il colmo dell' cmmt, e 11 quetarsi,
cantando, credo, il ben ch' a s& le move.
Poi, come nel percoter dei ciocchi arsi I0
surgono innumerabili faville,
onde gli stolti sogliono augurarsi,
risurger parve quindi pill di mille x 3
luci, e salir quali assai e quai poco,
si come il sol, che 1' accende, sortille ;
* quietata ciascuna in suo loco, xo6
la testa e il collo d' un' aquila vidi
rappresentare a quel distinto foco.
Quei che dipinge li non ha chi il guidi, I0 9
ma esso guida, e da lui si rammenta
quella virtil ch' ^ forma per li nidi ;
P altra beatitude, che contenta "*
pareva in prima d' ingigliarsi all' emme t
con poco moto seguito la imprenta.
O dolce Stella, quali e quante gemme "*
mi dimostraro che nostra giustizia
efFetto sia del ciel che tu ingemme !
CANTO XVIII 225
make me bright with thyself, that I may throw Thejnrt
into relief their figures as I have them in con-
ception ; let thy might show in these brief verses.
They displayed them then in five times seven vowels
and consonants, and I took note of the members,
even as they appeared in utterance to me.
D'digite justitiam, were the first verb and sub- The writing
stantive of all the picturing ; qui judlcatis
terrain were the last.
Then ordered in the M of the fifth word they
stayed, so that Jove seemed silver in that
place, pricked out v/ith gold;
and I saw descending other lights where was the Spirit*
M's peak, and there still them ; singing, I take * atheria *
it, the good that moveth them unto himself.
Then, as at the smiting of burnt brands there
rise innumerable sparks, wherefrom the foolish
ones use to draw augury,
meseemed there rose thence more than thousand
lights, and mounted some much, some little, even
as the sun which kindleth them, ordained them ;
and when each one had stilled it in its place, an The eagle
eagle's head and neck I saw presented by
that pricked-out fire.
He who there painteth hath not one to guide
him, but he himself doth guide, and from
him cometh to the mind that power which
is form unto the nests;
the other blessedness, which at first seemed
content to twine the M with lilies, by a
slight motion followed the imprint.
O sweet star, what quality and magnitude of
gems made plain to me that our justice is the
effect of the heaven thou dost engem !
226 PARADISO
Giove Per ch' io prego la mente, in che s* inizia Ix8
tuo moto e tua virtute, che rimiri
ond* esce il fummo che il tuo raggio vizia ;
si ch' un' altra fiata omai s' adiri iai
del comperare e vender dentro al templo,
che si muro di segni e di martiri.
O milizia del ciel, cu' io contemplo, * 2 4
adora per color che sono in terra
tutti sviati retro al malo esemplo.
Gia si solea con le spade far guerra ; "7
ma or si fa togliendo or qui or quivi
Io pan che il pio padre a nessun serra :
ma tu, che sol per cancellare scrivi, X 3
pensa che Pietro e Paolo, che moriro
per la vigna che guasti, an cor son vivi.
Ben puoi tu dire : " I' ho fermo il disiro X 33
si a colui che voile viver solo
e che per salti fu tratto al martiro,
ch' io non conosco il Pescator n Polo." *3 6
16-19. A disputed passage. We take it: '/was,all satis-
fied, gazingupon the reflection of the lightof God which
shone from Beatrice's face. But she said, smiling,' &c.
46. William of Orange, like Rinoardo and Orlando,
is a hero of romance, whereas Godfrey de Bouillon
(f noo), conqueror of Jerusalem, and Robert Guis-
card (f 1085) of the house of Tancred (compare iii.
1 1 8, note}) are entirely historical.
61, 62. Because they had ascended higher.
68. Jupiter is temperate or equable, between cold
Saturn and hot Mars. Compare xxii. 145, 146.
82. Pegasus, the winged horse, struck out the foun-
tain Hippocrene from the earth with his hoof, which
fountain was sacred to the Muses. Hence the Muse is
' goddess of the spring of Pegasus.'
91-93. Wisdom of Solomon, i. I (see Argument).
94-114. Note that M is the central letter of the
Latin and Italian alphabet, which has no W. An M
CANTO XVIII 227
Wherefore I pray the mind wherein thy motion and Th jut
thy power hath beginning, to look upon the place
whence issueth the smoke that vitiates thy ray ;
so that once more the wrath be kindled against
the buying and the selling in the temple which
hath its walls of miracles and martyrdoms.
O soldiery of heaven, whom I look upon, pray Appeal to
for them who have all gone astray on earth, k e *y enl y
r 11 u MI i justice
following the ill example.
Erst 'twas the wont to make war with swords ; now
it is made by witholding, now here, now there,
the bread the tender father bars from none ;
but thou, who but to cancel, dost record, reflect
that Peter and Paul who died for the vine-
yard thou layest waste, are living yet.
Though thou indeed mayst urge : " I have so fixed
my longing on him who lived a solitary, and
by tripping steps was drawn to martyrdom,
that I know not the fisherman nor Paul."
of the old fashion ( ff} ) may with a little ingenuity be
transformed into the body and wings of a bird, the
head gathering above the centre.
102. The method being to ask, "how many lambs,
florins, or what not, shall I get ? " then strike a brand
and count the sparks for answer.
109-1 1 1. Dante is describing the work of God, whom
no one can instruct (Isaiah xl. 13, 14: Job xxxviii. 4
'??) an< ^ fr m whom all knowledge comes into every
mind. Butwhy/wfr? Are the nests the heavens, nestling
one within another ? Or is the instinct of birds selected
as the symbol of all intelligence save the divine?
III. The spirits that had formed neither the limbs of
the M nor the head, but had twined round the former,
now moulded themselves into the eagle's body and wings.
120-123. The papal court. Cf. Purg. xvi. 58-120:
and DC Mon., bk. i.
130. The cancelling of excommunication being i
ource of revenue.
PARADISO
THE just Kings, who compose the eagle of Jupiter,
speak as one person, just as many brands give out
one warmth, so indicating that the work of all righteous
governors is one and the same, the voice of all of
them being the one voice of justice (i-ai). In the
heaven of justice, there rises in Dante's mind a passion of
hope tiiat he may find the solution of the problem,
which so long has tortured him, as to the exclusion of the
virtuous heathen from heaven, so contrary in seeming
to God's justice. The divine eagle first responds with
a burst of triumphant joy, then tells how God's wisdom
is in excess of all that the whole creation expresses ;
and since Lucifer himself, the highest of created things,
could not see all (and fell because he would not wait for
the full measure of light God would have given him) it
follows far more that lesser minds cannot so see but that
God sees unutterably deeper. Wherefore our sight must
needs be lost in the depths of divine justice, which God's
eye alone can pierce. But our very idea of justice is from
Glove Parea dinanzi a me con 1' ali aperte
la Bella image, che, nel dolcefrui
liete, facevan 1' anime conserte.
Parea ciascuna rubinetto, in cui
raggio di sole ardesse si acceso,
che nei miei occhi rifrangesse lui.
E quel che mi convien ritrar testeso, 7
non porto voce mai, n scrisse inchiostro,
n& fu per fantasia giammai compreso ;
ch' io vidi, ed anche udii parlar lo rostro, 10
e sonar nel la voce ed io e mlo y
quand* era nel concetto not e nostro.
E comincio : " Per esser giusto e pio *3
son io qui esaltato a quell a gloria,
che non si lascia vincere a disio ;
aaS
CANTO XIX
God, and this thought must quiet Dante's protest as to
the exclusion of the virtuous heathen. Who is he that
he should judge ? There were matter enough for the
human mind to boggle at, had we not the authority of
Scripture for our guidance and did we not know that
the Will of God is itself the perfect standard of
goodness and of justice, not to be called to account by
any other standard (12-90). As the little stork (the
symbol of obedient docility) looks up, when fed, to the
parent bird that wheels over the nest, so Dante gazes
on the eagle ; which sings a hymn as far above our under-
standing as God's judgments are (91-99) ; and then, while
reasserting without qualification that belief in Christ is
the sole means of access to heaven, yet declares that
many heathen will be far nearer Christ on the judg-
ment day than many who call upon his name ; whereon
follows a long denunciation, in detail, of contemporary
Christian monarchs (100-148).
With outstretched wings appeared before me the The jo**
fair image which those enwoven souls, rejoic-
ing in their sweet fruition, made.
Each one appeared as a ruby whereon the sun's
ray should burn, enkindled so as to re-cast it
on mine eyes.
And that which I must now retrace, nor ever
voice conveyed, nor ink did write, nor ere by
fantasy was comprehended ;
for I saw and eke I heard the beak discourse
and utter in its voice both / and Mine, when
in conception it was We and Our.
And it began : " In that I was just and duteous
am I here exalted to this glory which sufFereth
not itself to be surpassed by longing ;
230 PARADISO
Giovc ed in terra lasciai la mia memoria *
si fatta, che le genti li malvage
commendan lei, ma non seguon la storia."
Cosi un sol calor di molte brage r
si fa sentir, come di mold amori
usciva solo un suon di quella image ;
ond' io appresso : " O perpetui fiori **
dell' eterna letizia, che pur uno
parer mi fate tutti i vostri odori,
solvetemi, spirando, il gran digiuno *5
che lungamente m' ha tenuto in fame,
non trovandogli in terra cibo alcuno.
Ben so io che, se in cielo altro reame **
la divina giustizia fa suo specchio,
che '1 vostro non 1' apprende con velame.
Sapete come attento io m' apparecchio 3*
ad ascoltar ; sapete quale & quello
dubbio, che m' & digiun cotanto vecchio."
Qual il falcon, ch' uscendo del cappello 34
move la testa e coll' ali si plaude,
voglia mostrando e facendosi bello,
vid' io farsi quel segno, che di laude 3?
della divina grazia era contesto,
con canti quai si sa chi lassu gaude.
Poi comincio : " Colui che volse i! sesto <
all' estremo del mondo, e dentro ad esso
distinse tanto occulto e manifesto,
non pote" suo valor si fare impresso *3
io tutto 1' universe, che il suo verbo
non rimanesse in infinite eccesso.
E cio fa certo che il primo superbo, <*
che fu la somma d' ogni creatura,
per non aspettar lume, cadde acerbo :
CANTO XIX 231
and upon earth have I left a memory, so The jut
fashioned that there the evil folk commend it,
though they follow not the tale."
So do we feel one glow from many coals as from
those many loves there issued forth one only
sound out of that image.
Whereon straightway I : " O perpetual flowers Dante
of the eternal gladness, ye who make all your
odours seem to me but one,
solve, as ye breathe, the great fast which long hath
held me hungering, because on earth I found
no food for it.
Well do I know that if the divine justice maketh
any other realm of heaven its mirror, yours
apprehendeth it without a veil.
Ye know how eager I prepare me to hearken ;
ye know what is that question which hath
been to me a fast of so long date."
As the falcon issuing from the hood shaketh
head and clappeth wings, showing his will and
making himself beauteous,
such did I see that ensign which was woven of the
praises of divine grace, with songs such as be
known to whoso up there rejoiceth.
Then it began : " He who rolled the compass Creation
round the limit of the universe, and within it
marked out so much both hidden and revealed,
could not so stamp his worth on all the universe
but that his word remained in infinite excess.
And this is certified by that first proud being,
who was the summit of all creation, because
he would not wait for light, falling unripe ;
232 PARADISO
Glove e quinci appar ch' ogni minor natura 49
corto recettacolo a quel bene
che non ha fine, e se" con s misura.
Dunque oostra veduta, che convtene **
essere alcun dei raggi della mente
di che tutte le cose son ripiene,
non puo da sua natura esser possente
tanto che suo principle non discerna
molto di la, da quel che 1' parvente.
Pero nella giustizia sempiterna fi8
la vista che riceve il vostro mondo,
com' occhio per lo mar, dentro s 9 interna ;
che", benche" dalla proda veggia il fondo, 6x
in pelago nol vede, e non di meno
11, ma cela lui T esser profondo.
Lume non , se non vien dal sereno 6 *
che non si turba mai, anzi tenebra,
od ombra della carne, o suo veleno.
Assai t' e* mo aperta la latebra,
che t' ascondeva la giustizia viva,
di che facei question cotanto crebra ;
ch& tu dicevi : * Un uom nasce alia riva ?
delP Indo, e quivi non & chi ragioni
di Cristo, ne chi legga, n chi scriva ;
e tutti i suoi voleri ed atti buoni 73
sono, quanto ragione umana vede,
senza peccato in vita o in sermoni.
More non battezzato e senza fede ; 7 6
ov' ^ questa giustizia che il condanna ?
ov' e* la colpa sua, s' egli non crede ? '
Or tu chi sei, che vuoi sedere a scranna n
per giudicar da lungi mille miglia
con la veduta corta d' una spanna ?
CANTO XIX 233
and hence it is apparent that each lesser nature Thejosi
is a receptacle too scant for that good which
hath not end, and itself measureth with itself.
Wherefore our sight, which needs must be one
of the rays of that mind whereby all things
are filled,
cannot of its nature have so great power but that
its principle should discern far beyond that
which unto it appeareth.
Wherefore in the eternal justice such sight as Divine
your world doth receive, like the eye in the J ustic *
ocean, is absorbed ;
for, albeit it can see the bottom by the shore, in
the open sea it seeth it not, and none the less
'tis there, but the depth it hath concealeth it.
There is no light unless from that serene which
never is disturbed, else is it darkness or shadow
of the flesh or else its poison.
Enough is opened to thee now the labyrinth
which hid from thee the living justice of
which thou hast made question so incessantly;
for thou didst say : * A man is born upon the The
bank of Indus and there is none to tell of prob
Christ, nor none to read, nor none to write ;
and all his volitions and his deeds are good so far
as human reason seeth, sinless in life or in
discourse.
He dieth unbaptised and without faith ; where is
that justice which condemneth him ? where is
his fault, in that he not believes ? *
Now who art thou who wouldst sit upon the seat
to judge at a thousand miles away with the
short sight that carries but a span ?
234 PARADISO
Glove Certo a colui che meco s' assottiglia, * 3
se la scrittura sopra voi non fosse,
da dubitar sarebbe a maraviglia.
O terreni animal i, o menti grosse ! 8 s
la prima volonta, ch' per s& buona,
da se*, che & sommo ben, mai non si mosse.
Cotanto e* giusto, quanto a lei consuona ;
nullo create bene a s la tira,
ma essa, radiando, lui cagiona."
Quale sopr' esso il nido si rigira 9 s
poi che ha pasciuto la cicogna i figli,
e come quei ch' pasto la rimira ;
cotal si fece, e si levai li cigli, 9*
la benedetta imagine, che 1' ali
movea sospinta da tanti consigli.
Roteando cantava, e dicea : " Quali 9f
son le mie note a te, che non le intendi,
tal e" il giudizio eterno a voi mortali."
Poi si quetaron quei lucenti incendi I0
dello Spirito Santo ancor nel segno,
che fe' i Romani al mondo reverendi,
csso ricomincio : " A questo regno I0 s
non sail mai chi non credette in Cristo,
n pria, ne* poi ch' ei si chiavasse al legno.
Ma, vedi, molti gridan ' Cristo, Cristo,* Io6
che saranno in giudizio assai men prope
a lui, che tal che non conosce Cristo ;
c tai Cristiani dannera P Etiope, I0 *
quando si partiranno i due collegi,
1' uno in eterno ricco, e 1' altro inope.
Che potran dir li Persi ai vostri regi, XItB
come vedranno quei volume aperto,
nel qual si scrivon tutti i suoi dispregi ?
CANTO XIX 235
Truly to him who goeth subtly to work with The jwt
me, were not the Scripture over you, there
were marvellous ground for questioning.
O animals of earth, minds gross ! the primal
Will, good in itself, never departed from its
own self which is the highest good.
All is just which doth harmonise with it ; no 1 ^ dard ^
created good draweth it to itself, but it by fustic"
raying forth giveth rise to it."
As right above her nest the stork sweepeth when
she hath fed her brood, and as the one which
she hath fed looketh up to her ;
so did (and so did I uplift my brow) the blessed
image, which plied its wings driven by so
many counsels.
Wheeling it sang, and said : " As are my notes The eagle
to thee who understandest them not, such is
the eternal judgment to you mortals."
When those glowing flames of the Holy Spirit
were stilled, yet in the ensign which gained
the Romans reverence from all the world,
it began again : " To this realm ne'er rose one
who believed not in Christ, neither before nor
after he was nailed unto the tree.
But see, many cry Christ, Christ, who at the
judgment shall be far less near to him than
such as know not Christ ;
and such Christians the Ethiop shall condemn
when the two colleges shall dispart, the one
for ever rich, the other stripped.
What may the Persians say unto your kings when
they shall see that volume opened wherein
are their dispraises all recorded ?
236 PARADISO
Glove Li si vedra tra 1' opere d' Alberto s
quella che tosto movera la penna,
per che il regno di Praga fia deserto.
Li si vedra il duol che sopra Senna " 8
induce, falseggiando la moneta,
quei che morra di colpo di cotenna.
Li si vedra la superbia ch* aaseta, MI
che fa lo Scotto e 1* Inghilese folle,
si che non pud sofFrir dentro a sua meteu
Vedrassi la lussuria e il viver molle "4
di quel di Spagna, e di quel di Buemme,
che mai valor non conobbe, n& voile.
Vedrassi al Giotto di Jerusalemme "?
segnata con un i la sua bontate,
quando il contrario segnera un emme.
Vedrassi 1* avarizia e la viltate *3
di quel che guarda 1' isola del foco,
dove Anchise fini la lunga etate ;
cd a dare ad intender quanto e* poco, X 33
la sua scrittura fien lettere mozze,
che noteranno molto in parvo loco.
E parranno a ciascun T opere sozze *3 6
del barba e del fratel, che tanto egregia
nazione e due corone han fatte bozze.
E quel di Portogallo e di Norvegia T 39
11 si conosceranno, e quel di Rascia
che mal ha visto il conio di Vinegia.
O beata Ungheria, se non si lascia 2< * ft
piu malmenare ! E beata Navarra,
se s* armasse del monte che la fascia !
E creder dee ciascun che gia, per arra ***
di questo, Nicosia e Famagosta
per la lor bestia si lamenti e garra ?
che dal fianco dell' altre non si scosta/* **
CANTO XIX 237
There shall be seen amidst the deeds of Albert The jaa*
that one which soon shall move its wing to
make the realm of Prague a desert.
There shall be seen the woe which he is bring-
ing on the Seine by making false the coinage,
who by the wild boar's stroke shall die.
There shall be seen the pride which maketh athirst
and doth the Scot and Englishman so madden
they may not abide within their proper bound.
The lechery shall be seen and life effeminate of
him of Spain, and him of Bohemia, who knew
not ever worthiness, nor willed it.
For the cripple of Jerusalem shall be seen
marked with an I, his excellence, whereas an
M shall mark the countercharge.
The avarice and baseness shall be seen of him
who hath in ward the Isle of Fire where
Anchises ended his long life ;
and to give to understand how great his paltriness,
his record shall be kept in stunted letters which
shall note much in little space.
And plain to all shall be revealed the foul deeds
of his uncle and his brother which have made
so choice a family, and two crowns, cuckold.
And he of Portugal and he of Norway there
shall be known, and he of Rascia, who in ill
hour saw the coin of Venice.
O happy Hungary, if she suffereth herself to be
mauled no more ! And happy Navarre, were she
to arm herself with the mount that fringeth her !
And all should hold that 'tis in pledge of this
that Nicosia and Famagosta already wail and
shriek by reason of their beast, who doth not
part him from beside the others."
2 3 8 NOTES
15-33. The same problem (see lines 70 sqq.) is refer-
red to in the DC Monarchia, ii. 8 : 13-45, as one which
the human reason cannot solve unaided, but to the solu-
tion of which it can rise by the aid of faith. There is
no indication in the De Monarchia of the mental anguish
which throbs through the appeal in this present passage.
48. Both Lucifer and Adam and Eve sinned not by
desiring knowledge that was to be permanently with-
held, but by desiring it before the appointed time.
"He therefore [the devil] desired something which
he had not, and which he ought not to have desired
at that time; just as Eve desired to be like the deities
before God desired that she should." An^elm.
52. Our. Compare xx. 134-138 &xxi. 91-93. Another
reading is your (vostra), which seems more germane to
the immediate object of the appeal. Compare lines 58-
63. But our effects the transition from " the summit of
aQ creation " to the mind of earthly man, and beautifully
associates the spirits in heaven with those on earth in
dependence upon God.
65, 66. Darkness, shadow of ignorance,/>o/Vo of vice.
88, 89. The context and the comparison of De
Monarchia) ii. 2, especially lines 50-61, sufficiently ex-
plain this passage. Conformity with the will of God
is the ultimate test of justice.
in. Persia, representing all non-Christians, like
the Ethiopian of line 109.
115-148. This indiscriminate condemnation of con-
temporary monarchs is far from being justified in all
its details by history. Compare with this passage
the parallel in Purv. vii. 91-136. The accompanying
tables, which might be united into one connected
whole, will serve to identify the monarchs referred to.
115-117. The translation personifies Albert's inva-
sion of Bohemia in 1 304, but the Italian may equally well
be translated: "set the pen (viz. of the Recording Angel)
in motion." On Albert, compare Purg. vi. 97-117.
119-120. Philip the Fair. Compare Purg. vii. 109-
iii : xx. 85-96, and numerous references to his rela-
tions with Clement in the Comedy and in the Epistlet.
He debased the coinage to one third of its value, in
order to meet the expenses of his Flemish campaigns
in 1302 This is one of several passages in which we
CANTO XIX 239
ee the horror of tampering with the coinage enter-
tained by Dante, the citizen of the greatest commercial
city of Europe. As the symbol of greed the Florin was
the "accursed flower " of ix. 130, but as the founda-
tion of all commercial relations it was worthy of such
reverence that he who tampered with it was to be
ranked with him who falsified the very personality of
human beings, the ultimate basis of human inter-
course. See Inf. xxix. (Compare the story told in
Villani, vi. 53.)
127-129. Compare ix. 1-6, note. One good quality
to a thousand bad ones.
130-132. Anchises died at Drepanum in Sicily (the
Isle of frt, because of Mt. Etna). On Frederick,
compare Pvrg. iii. 1 1 6, and De Vulgari Eloquentia, i. 12 :
55-42. There was a tradition in Boccaccio's time that
Dante had originally intended to dedicate the Purga-
torio to him, but modern scholars treat it with con-
tempt. If Dante ever really entertained such a
purpose, his changed estimate of Frederick was pro-
bably caused by the latter's slackness in espousing
the imperial cause in opposition to his hereditary
foe, Robert of Naples, the head of the Italian Guelfs.
134, 135. The space allotted to the record of so
paltry a man being limited, contracted letters must be
used if room is to be found for all his bad qualities and
deeds.
137. James of the Balearic Isles and James of Aragon.
140, 141. Orosius of Rascia issued counterfeit
Venetian coins. See map on p. 100.
142. In 1300 Andrew was king of Hungary. He
was succeeded by Caroberto (1310-1342), the son of
Dante's friend Carlo Martello whom his uncle Robert
had ousted from the Neapolitan succession. (Compare
ix. i, note.^ Hungary had suffered from the evils of a
disputed succession and of terrible wars. Happy if she
had now seen the end of them I
143-148. Navarre was the separate kingdom of
Joanna, wife of Philip the Fair. Happy if sh*
maintained the barrier of the Pyrenees between her-
self and her great neighbour 1 The fate of Cyprus
under the French dynasty of Lusignan may warn
her of her fate should she fall under France.
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g
PARADISO
AS when the one light of the sun disappears, the
heaven is straightway rekindled by many stars, so
when the one voice of the eagle ceased the many beings
that composed it, shining yet more brightly, burst into
an angelic chime of many notes, which was followed by
a murmuring as of falling waters, gathering once more
in the neck of the eagle into a single voice (1-30).
The eagle declares that the six lights which form its
pupil and eyebrow are the greatest of all, and goes
on to enumerate them, using, in most cases, rich
and pregnant circumlocution, but expressly naming
Ripheus the Trojan, that there may be no room to
misconceive a statement so incredible as that he (as
well as Trajan, the heathen emperor, already indicated
by a paraphrase not to be misunderstood) is in heaven
(31-71). Then once more the eagle bursts into rap-
turous song, and when it pauses, Dante, though he
knows that the spirits read his inmost thoughts as wa
on earth see colour through a sheet of glass, yet caa
Glove Quando colui che tutto il mondo alluma
dell' emisperio nostro si discende,
che il giorno d' ogni parte si consuma,
lo ciel, che sol di lui prima s' accende, 4
subitamente si rif a parvente
per molte luci, in che una rispJende.
E quest' atto del ciel mi venne a mente, ^
come il segno del mondo e dei suoi duci
nel Benedetto rostro fu tacente ;
pero che tutte quelle vive luci, I0
vie piti lucenti, cominciaron canti
da mia memoria labili e caduci.
O dolce amor, che di riso t' ammanti, *3
quanto parevi ardente in quei flailli
ch' avieno spirto sol di pensier santi !
244
CANTO XX
not restrain the utterance of his amazement at the
presence of these two heathen (73-84) ; whereon the
eagle declares that both of them died in the true faith,
Ripheus in Christ to come and Trajan in Christ come ;
and so explains the former case as to suggest that
revelations may have been vouchsafed to other righteous
pagans (85-119). So little do men fathom the divine
counsels ! Nay, the redeemed souls, as they look on
God, know not yet who shall be the saved ; and in this
very limitation of their knowledge they rejoice, for it is
a point of conscious contact with the will of God (130-
138). Thus, as the souls of Trajan and Ripheus glint
responsive to the eagle's discourse, Dante receives sweet
lolace partly from the thought that he knows not,
after all, how many of the supposed heathen are in
truth saved, and partly from the spectacle of the souls in
Miss rejoicing in the limitations of their knowledge no
less than in its conquests (139-148).
When he who doth illumine all the world de- Thejuat
scendeth so from our hemisphere that day on
every side is done away,
the heaven which before is kindled by him
only, now straightway maketh itself reappear
by many lights wherein the one regloweth.
And this act of heaven came to my mind when
the ensign of the world and of its leaders
within its blessed beak was silent ;
because all those living lights, far brightlier shin-
ing, began songs which from my memory must
slip and fall.
O aweet love, smile-bemantled, how glowing
didst thou seem in those flute holes breathed
on only by sacred ponderings !
45
346 PARADISO
Glove Poscia che i cari e lucidi lapilli, *
ond' io vidi ingemmato if sesto lume,
poser silenzio agli angelici squilli,
udir mi parve un mormorar di fiume, "9
che scende chiaro gift di pietra in pietra,
mostrando 1' uberta del suo cacume.
E come suono al collo della cetra aa
prende sua forma, e si come al pertugio
della sampogna vento che penetra,
cosi, rinicsso d' aspettare indugio, *s
quel mormorar dell' aquila salissi
su per lo collo, come fosse bugio.
Fecesi voce quivi, e quindi uscissi *
per lo suo becco in forma di parole,
quali aspettava il core, ov' io le scrissi.
" La parte in me che vede, e pate il sole 3*
nelP aquile mortali, incominciommi,
or fisamente riguardar si vuole,
perch^ dei fochi, ond' io figura fommi, 34
quelli, onde 1' occhio in testa mi scintilla,
e' di tutti i lor gradi son li sommi.
Colui che luce in mezzo per pupilla,
fu il cantor dello Spirito Santo,
che 1* area traslato di villa in villa :
ora conosce il merto del suo canto,
in quanto efFetto fu del suo consiglio,
per lo remunerar ch' $ altrettanto.
Dei cinque, che mi fan cerchio per ciglio, 43
colui, che pill al becco mi s' accosta,
la vedovella console del figlio :
ora conosce quanto caro costa 4*
non seguir Cristo, per 1* esperienza
di questa dolce vita e dell' opposta.
CANTO XX 247
When the dear and shining stones, whereby I Th just
saw the sixth heaven gemmed, had imposed
silence on the angelic chimes,
meseemed to hear the murmuring of a river
which droppeth clear from rock to rock and
showeth the abundance of its source.
And as the sound taketh its form in the lute-
neck, or at the opening of the pipes the wind
that entereth,
so, delay of expectation done away, that mur-
muring of the eagle rose up through its neck
as it were hollow ;
there it became a voice and issued thence, out The eagle
from its beak, in form of words, such as the
heart awaited, whereon I wrote them.
" That part in me which seeth and which doth
endure the sun in mortal eagles," it began to
me, " must now fixedly be gazed upon,
for of the fires wherefromout I make my figure,
those with which the eye sparkleth in my
head, of all their ranks are chief.
He who shineth midmost, as the pupil, was the David
singer of the Holy Spirit who bore the ark
from city unto city ;
now knoweth he the merit of his song, in so far
as 'twas the effect of his own counsel, by the
remuneration like unto it.
Of the five who make the eyebrow's arch, he Trajaa
who doth neighbour closest on the beak con-
soled the widow for her son ;
now knoweth he how dear it costs Christ not
to follow, by his experience of this sweet life
and of the opposite.
248 PARADISO
Gtove E quel che segue in la circonferenza, 49
di che ragiono, per P arco superno,
morte indugio per vera penitenza :
ora conosce che il giudizio eterno s*
non si trasmuta, perch degno preco
fa crastino laggiti dell' odierno*
L' altro che segue, con le leggi e meco, 55
sotto buona intenzion che fe' mal frutto,
per cedere al pastor si fece Greco :
ora conosce come il mal, dedutto * 8
dal suo bene operar, non gli e" nocivo,
avvegna che sia il mondo indi distrutto.
E quel che vedi nelP arco declivo 6l
Guglielmo fu, cui quella terra plora
che piange Carlo e Federico vivo :
ora conosce come s' innamora 6 *
10 ciel del giusto rege, ed al sembiante
del suo fulgore il fa vedere ancora.
Chi crederebbe gift nel mondo errante, 6 7
che Rifeo Troiano in questo tondo
fosse la quinta delle luci sante ?
ora conosce assai di quel che il mondo 7
veder non pud della divina grazia,
bench sua vista non discerna il fondo."
Quale allodetta che in acre si spazia 73
prima can tan do, e poi tace contenta
dell' ultima dolcezza che la sazia,
tal mi sembio P imago della imprenta 7<*
delP eterno piacere, al cui disio
ciascuna cosa, quale elP &, diventa.
Ed avvegna ch' io fossi al dubbiar mio 7?
11 quasi vetro allo color che il veste,
tempo aspettar tacendo non patio ;
CANTO XX 249
And he who followeth on the circumference The just.
whereof I tell, upon the upper arch, death did
delay by his true penitence ;
now knoweth he that the eternal judgment is
not transmuted when a worthy prayer giveth
unto to-morrow upon earth what was to-day's.
The next who followeth, with the laws and me, Constantinc
with good intention that bore evil fruit, to
give place to the pastor, made himself a Greek ;
now knoweth he that the ill deduced from his
good deed hurtcth not him though the world
be destroyed thereby.
And him thou seest on the down- si oping arch William of
was William, whom that land deploreth which Sicily
weepeth for that Charles and Frederick live ;
now knoweth he how heaven is enamoured of the
righteous king, and by the semblance of his
glow he maketh it yet seen.
Who would believe, down in the erring world, Ripheui
the Trojan Ripheus in this circle to be the
fifth of the holy lights ?
now knoweth he right much of the divine grace
that the world hath no power to see, albeit his
sight discerneth not the bottom."
Like to the lark who soareth in the air, first
singing and then silent, content with the last
sweetness that doth sate her,
10 seemed to me the image of the imprint of the
eternal pleasure, by longing for whom each
thing becometh what it is.
And albeit there I was to my questioning like
glass unto the colour which it clothes, yet would
it not endure to bide its time in silence ;
2$o PARADISO
Glove ma della bocca : " Che cose son queste ? " 8a
mi pinse con la forza del suo peso ;
per ch' io di corruscar vidi gran feste.
Poi appresso con 1'occhio pill acceso 8 s
lo Benedetto segno mi rispose,
per non tenermi in ammirar sospeso :
" Io veggio che tu credi queste cose, M
perch' io le dico, ma non vedi come ;
si che, se son credute, sono ascose.
Fai come quei, che la cosa per nome 9*
apprende ben ; ma la sua quiditate
veder non pud, se altri non la prome.
Regnum coelorum violenza pate 94
da caldo amore e da viva speranza,
che vince la divina volontate ;
non a guisa che 1' uomo all' uom sopranza, 97
ma vince lei, perch& vuole esser vinta,
e vinta vince con sua beninanza.
La prima vita del ciglio e la quinta xo
ti fa maravigliar, perche* ne vedi
la region degli angeli dipinta.
Dei corpi suoi non uscir, come credi, J 3
Gentili, ma Cristiani, in fernia fede,
quel dei passuri, e quel dei passi piedi.
Ch V una dello inferno, u' non si riede xo6
giammai a buon voler, torno all' ossa,
e cid di viva speme fu mercede ;
di viva speme, che mise la possa 10 9
nei preghi fatti a Dio per suscitarla,
8i che potesse sua voglia esser mossa.
L' anima gloriosa, onde si parla, "
tornata nella carne, in che fu poco,
credette in lui che poteva aiutarla :
CANTO XX 251
but from my mouth : " What things are these ? " The just
it thrust by force of its own weight, whereat Dante
I saw great glee of coruscation.
Then straightway, with its eye more kindled,
the blessed ensign answered me, that it might
not hold me in suspense of wonder :
" I see that thou believest these things because Eagle
I tell them thee, but the how thou seest not ;
so that, although believed, yet are they hidden.
Thou art as he who doth apprehend the thing
by name, but may not see its quidity unless
another bring it forth to light.
The kingdom of heaven sufFereth violence from
warm love and living hope which conquereth
the divine will ;
not in fashion wherein man subdueth man, but
conquereth it because it willeth to be con-
quered, and, conquered, with its own benignity
doth conquer.
The first life of the eyebrow and the fifth set Trafaaand
thee a-marvelling, because thou seest the region p e
of the angels painted with them.
From their bodies they issued not, as thou
believest, Gentiles, but Christians with firm
faith, this one and that, in the feet that were
to suffer or had suffered.
For the one from hell, where none returneth
ever to right will, came back unto its bones,
and this was the reward of living hope ;
the living hope which put might into the prayers Gregory
made unto God to raise him up, that his will
might have power to be moved.
The glorious soul, whereof is the discourse, re-
turning to the flesh where it abode short space,
believed in him who had the power to aid it ;
252 PARADISO
Glove e credendo 8* accese in tanto foco
di vero amor, ch* alia morte seconda
fu degna di venire a questo gioco.
L' altra, per grazia, che da si profonda
fontana stilla che mai creatura
non pinse P occhio infino alia prim' onda,
tutto suo amor laggiti pose a drittura ;
per che, di grazia in grazia, Dio gli aperse
r occhio alia nostra redenzion futura :
onde credette in quella, e non sofferse
da indi il puzzo piil del paganesmo,
e riprendiene le genti perverse.
Quelle tre donne gli fur per battesmo,
che tu vedesti dalla destra rota,
dinanzi al battezzar piii d' un millesmo.
O predestinazion, quanto remota
I la radice tua da quegli aspetti
che la prima cagion non veggion tota !
E voi, mortali, ten etc vi stretti
a giudicar, ch& noi, che Dio vedemo,
non coriosciamo ancor tutti gli eletti ;
ed enne dolce cosi fatto scemo,
perche* il ben nostro in questo ben s* affina,
che quel che vuole Iddio e noi volemo."
Cosi da quella imagine divina,
per farmi chiara la mia corta vista,
data mi fu soave medicina.
E come a buon cantor buon citarista
fa seguitar lo guizzo della corda,
in che piu di piacer lo canto acquista ;
si, mentre che parlo, si mi ricorda
ch* io vidi le due luci benedette,
pur come batter d* occhi si concorda,
con le parole mover le fiammette.
CANTO XX 253
tnd believing kindled into so great flame of very The jnat
love, that at the second death it was worthy
to come unto this mirth.
The other, by that grace which welleth from
so deep a fountain that never creature thrust
eye down to its first wave,
set all his love below on righteousness, wherefore
from grace to grace God opened his eye to
our redemption yet to come ;
whereat he believed therein, and thenceforth
endured not the mire of paganism, and re-
proved the folk perverse concerning it.
Those J;hree dames stood as baptism for him,
whom thou didst see at the right wheel, more
than a thousand years before baptising.
O predestination, how far withdrawn is thy root Predestfa-
from such vision as sees not the first cause ation
entire !
And ye mortals, hold yourselves straitly back
from judging ; for we who see God, know
not as yet all the elect ;
and sweet to us is such defect because our good
in this good is refined, that what God willeth
we too \vill."
So by this divine image to clear my curtailed
vision was given me sweet medicine.
And as on a good singer a good harpist maketh
the quivering of the chord attend, wherein the
song gaineth more pleasantness,
so whilst he spake I mind me that I saw the two
blessed lights, just as the beating of the eyes
concordeth, making their flames to quiver to
the words.
254 NOTES
6. It was the general belief that the light of all the
stars was reflected from the Sun.
13-15. A much disputed passage. It is taken in the
translation to mean, 'As the flute is played on by the
breath of the musician, so these spirits were played
upon by their own holy thoughts, wherein that same
divine love which clad them with the smiling bright*
ness of joy, breathed upon them.'
41. Contains by implication Dante's doctrine of in
spiration. The human instrument of the Divine Spirit
has a genuine part to play.
43-45. Compare Purg. x. 73-93.
51. 2 Kings xx. x-ii.
55-60. The donation of Constantine, called by Bryce
" the most stupendous of all mediaeval forgeries," set
forth how Constantine, when cured of his leprosy by
Pope Sylvester, resolved to transfer his capital to Con-
stantinople (" made himself a Greek ") in order to leave
to the Pope and his successors the sovereignty over Italy.
Dante, while accepting the supposed fact, regarded it as
one of the most disastrous events of history. (Compare
Inf. xix. 115-117: Purg. xxxii. 124-129.) He warmly
maintained that the donation was invalid, since th
Emperor could not alienate, nor the Pope receive;
temporal power. (De Monarchia, iii. 10, &c. Com-
pare Gardner, iii. i, under " Book iii.").
61-66. William the Good (1166-1189) was the last
king of the house of Tancred who reigned over the
"Two Sicilies." See iii. 118-120, ix. 1-6, notes ; and
Tables i. and iv. on pp. 140, 143. The kingdom oi
Naples, under Charles II., and the kingdom or Sicily,
under Frederick, bewail him.
68. Rlpheus. Virgil calls him " the one man amongst
the Trojans most just and observant of the right."
Mncid) ii. 426 tq.
76-78. The imprint of his eternal pleasure probably
means justice. By longing for God everything becomes
its true self.
81. it=" my questioning."
92. Quidity=ithe " what-ness " of a thing, as quality
is the " what-like-ness " of it. * You know the name
of a thing, but know not what the thing is.'
CANTO XX 255
103-105. Ripheus had faith in the crucified feet that
were to be, Trajan in the crucified feet that had been.
106-108. Repentance or change of will, in hell, was
*o inconceivable, that even when the divine prerogative
overrode the decree, it was thought of as acting not to
change the will in hell, but to bring back the soul to the
body, that the will might be changed on earth.
109-111. Thomas Aquinas repeatedly refers to the
story of Gregory and Trajan. He says : " Damascenus
[f before 754] . . . tells how Gregory, when pouring
out prayer for Trajan, heard a voice borne to him
from heaven : / have heard thy voice and 1 grant pardon
to Trajan ; to which fact, ... the whole East and West
is witness." In discussing prayer and predestination,
he declares that prayer cannot alter the divine will, but
may be the appointed instrument for its accomplish-
ment ; and declares that " though Trajan was in the
place of the reprobate, yet he was not reprobate himself
in the absolute sense, since he was predestined to be
saved by Gregory's prayers." Gregory himself [Pope,
590-606] is emphatic on the futility of prayer for the
damned. "The saints pray not for the unbelieving
and impious defunct, because they shrink from the
merit of their prayers, for those whom they already
know to be damned to eternal punishment, being an-
nulled before that countenance of the righteous Judge."
1 18-113. The principle implied in this passage opens
the door through which Cato enters heaven. (Compare
Purg. i. 3 1 -75, and the obvious symbolism of 37-39.)
There is a remarkable passage in which Aquinas says :
" A man may prepare himself by what is contained in
natural reason for receiving faith. Wherefore it is said
that if anyone born in barbarous nations do what lieth
in him, God will reveal to him that which is necessary
for salvation, either by inspiration or by sending a
teacher." Perhaps Dante's own mind dwelt increas-
ingly on this conception. The tradition which told
how Paul wept over Virgil's tomb at Naples may have
been taken as specific evidence that Virgil was not one
of the heathen thus saved.
117. Faith, Hope and Charity. See Purg. xxix.
111-129.
PARADISO
D EATRICE and Dante have risen to Saturn, now in
*-' the constellation of Leo, and there Beatrice smiles
not (lest her beauty should shatter Dante's mortal senses
as Jove's undisguised presence burned Semele to ashes)
but bids him gaze upon that which shall be revealed to
him (1-18). The joy it gives him to obey her behests
is compensation even for the withdrawal of his eyes
from her countenance, whereon they feasted ; and he
sees the golden Jacob's ladder stretch up from Saturn ;
while a throng of splendours descends, as though all
heaven had been emptied, and splashes in light upon a
certain step of the ladder (19-42), Dante addresses
the light that arrests itself nearest to him, first with
silent thought, then, when Beatrice gives him leave,
with open speech ; and asks why he more than others
has approached him, and why the harmony of heaven
is no longer heard (43-60). The spirit answers that
Dante's senses are not yet sufficiently inured to bear
the divine music in this higher sphere ; and that Ke
has approached to welcome him not because he has
greater love than others, but because the divine love,
to which all eagerly respond, has assigned that office
to him (61-71). Dante though satisfied by the answer
Salita Gia eran gli occhi miei rifissi al volto
della mia donna, e 1' ammo con essi,
e da ogni altro intento s' era tolto ;
Saturn o e quella non ridea, ma : " S* io ridessi,
mi comincio, tu ti faresti quale
fu Semel&, quando di cener fessi ;
ch& la bellezza mia, che per le scale
dell' eterao palazzo pi6 s' accende,
com* hai veduto, quanto pi& si sale,
CANTO XXI
within its limits, yet pushes his demand further and
asks why God assigned this office just to his inter-
locutor and no other (73-78). Hereon the spirit whirls
and glows, rapt into such immediate and intense com-
munion with God as to see his very essence, and yet
declares that neither he nor the highest of the Seraphim
sees the answer to this question, which lies unfathom-
ably deep in the being of God. Let Dante warn the
world, with its smoke-dimmed faculties, not to presume
henceforth to attempt a problem which even in heaven
is insoluble (79-102). Appalled by this reply, Dante
now bashfully requests to know who it is that has thus
checked his presumptuous enquiry, and he learns that
it is Peter Damiani, who called himself Peter the
Sinner, and who had dwelt in the now degenerate con-
vent of Fonte Avellana, and in that of S. Maria in
Pomposa (103-1 23). In connection with his reception,
shortly before his death, of the Cardinal's hat he de-
nounces the pomp and obesity of the Church dignitaries,
whereupon there comes whirling down a throng of
flames that group themselves round him and raise a
cry which so stuns Dante that he understands not what
it says (124-142).
Already were mine eyes fixed on my Lady's The con-
countenance again, and my mind with them,
from all other intent removed ;
and she smiled not, but : " Were I to smile,"
she began, "thou wouldst be such as was
Semele, when she turned to ashes ;
for my beauty, which, along the steps of the
eternal palace kindleth more, as thou hast
seen, the higher the ascent,
258 PARADISO
gsturno se non si temperasse, tanto splende, *
che il tuo mortal potere, al suo fulgore,
sarebbe fronda che tuono scoscende.
Noi sem levati al setdmo splendore, x $
che sotto il petto del Leone ardente
raggia mo misto gift del suo valore.
Ficca di retro agli occhi tuoi la mente,
e fa di quelli specchi alia figura,
che in questo specchio ti sara parvente."
Chi sapesse qual era la pastura *9
del viso mio nell' aspetto beato,
quand' io mi trasmutai ad altra cura,
conoscerebbe quanto m* era a grato M
ubbidire alia mia celeste scorta,
contrappesando 1' un con 1* altro lato.
Dentro al cristallo, che il vocabol porta,
cerchiando il mondo, del suo chiaro duce,
sotto cui giacque ogni malizia morta,
di color d' oro, in che raggio traluce, * 8
vid' io uno scaleo eretto in suso
tanto, che nol seguiva la mia luce.
Vidi anche per li gradi scender giuso 3 1
tanti splendor, ch' io pensai ch* ogni lume
che par nel ciel quindi fosse diffuse.
E come, per Io natural costume, 34
le pole insieme, al cominciar del giorno,
si movono a scaldar le fredde piume ;
poi altre vanno via senza ritorno, 37
altre rivolgon se, onde son mosse,
ed altre roteando fan soggiorno :
tal modo parve a me che quivi fosse *
in quello sfavillar che insieme venne,
si come in certo grado si percosse ;
CANTO XXI 259
were it not tempered, so doth glow as that thy The coo-
mortal power, at its flash, would be like tenpktt
foliage that the thunder shattereth.
We have arisen to the seventh splendour, which,
underneath the bosom of the glowing Lion,
downrayeth now mingling with its power.
Fix thy mind after thine eyes, and make of
them mirrors to the figure which in this
mirror shall be shown unto thee."
Whoso should know what was the pasture of
my sight in the blessed aspect when I changed
me to another care,
would recognise how much it was my joy to be
obedient to my heavenly guide, weighing the
one against the other side.
Within the crystal which doth bear the name, Jacob's
circling the world, of its illustrious leader, * a<Wer
beneath whom every wickedness lay dead,
coloured like gold which doth recast the ray,
I saw a ladder erected upward so far that
my sight might not follow it.
I saw, moreover, descend upon the steps so
many splendours that methought every light
which shineth in the heaven had been thence
poured down.
And as, after their nature's way, the daws at the
beginning of the day set out in company to
warm their chilled feathers ;
then some go off without return, others come
again to whence they started, and others make
a wheeling sojourn ;
such fashion, meseemed, was in that sparkling
which came in company, soon as it smote upon
a certain step,
260 PARADISO
Saturno e quel che presso piu ci si ritenne,
si fe' si chiaro, ch' io dicea pensando :
" Io veggio ben P amor che tu m' accenne.
Ma quella, ond' io aspetto il come e il quando * 6
del dire e del tacer, si sta, ond* io
contra il disio fo ben ch' io non domando "
Perch' ella, che vedeva il tacer mio 49
nel veder di colui che tutto vede,
mi disse : " Solvi il tuo caldo disio."
Ed io incominciai : " La mia mercede **
non mi fa degno della tua risposta,
ma per colei che il chieder mi concede,
vita beata, che ti stai nascosta w
dentro alia tua letizia, fammi nota
la cagion che si presso mi t' ha posta ;
e di* perch& si tace in questa rota s8
la dolce sinfonia di paradise,
che giil per 1' altre sona si devota."
" Tu hai F udir mortal, si come il viso,
rispose a me ; onde qui non si canta
per quel che Beatrice non ha riso.
Giu per li gradi della scala santa 6 *
discesi tanto, sol per farti festa
col dire e con la luce che m' ammanta :
n& pill amor mi fece esser piu presta, *7
ch& piu e tanto amor quinci su ferve,
si come il fiammeggiar ti manifesta ;
ma P alta carita, che ci fa serve 7
pronte al consiglio che il mondo governa,
sorteggia qui, si come tu osserve."
" Io veggio ben diss' io, sacra lucerna, 73
come libero amore in questa corte
basta a seguir la provvidenza eterna :
CANTO XXI 261
and the one which abode nighest to us became so The con-
bright that in my thought I said : " I do per- ^P 1 **
ceive the love which thou art signalling unto me.
But she from whom I wait the how and when
of speech and silence, pauses, and therefore I,
counter to my desire, do well not to demand."
Whereat she, who saw my silence in his sight
who seeth all, said to me : " Loose thy warm
desire."
And I began : " My merit rnaketh me not worthy Dante
of thy response, but for her sake who granteth
me to make request,
O blessed life, who abidest hidden in thy glad-
ness, make known to me the cause which so
nigh to me hath placed thee ;
and say, wherefore in this wheel the sweet sym-
phony of Paradise keepeth silence, which below
throughout the others soundeth so devoutly."
" Thou hast the hearing, as the sight, of mortals," p c ter
he answered me ; " wherefore here is no song Damianl
for that same reason for which Beatrice hath
not smiled.
Down by the steps of the sacred ladder I so far
descended only to do thee joyance with speech
and with the light which mantleth me ;
nor was it greater love that made me swifter ; for
more and so much love up there doth burn, as
the flashing maketh plain to thee ;
but the deep love which holdeth us prompt ser-
vants of the counsel which governeth the world,
maketh assignment here as thou observest."
" Yea, I perceive, O sacred lamp," said I, " how Dantt
free love in this court sufficeth to make follow
the eternal providence ;
262 PARADISO
Satnrco ma quest' & quel ch* a cerner mi par forte, T 6
perch& predestinata fosti sola
a questo ufficio tra ie tue consorte."
N venni prima all' ultima parola, 79
che del suo mezzo fece il lume centro,
girando s, come veloce mola.
Poi rispose 1* amor che v' era dentro : **
" Luce divina sopra me s' appunta,
penetrando per questa ond' io m' inventro ;
la cui virtu, col mio veder congiunta, 8 *
mi leva sopra me tanto, ch' io veggio
la somma essenza della quale & munta.
Quinci vien 1* allegrezza, ond' io fiammeggio ; M
perch& alia vista mia, quant' ella & chiara,
la chiarita della fiamma pareggio.
Ma quell' alma nel ciel che piii si schiara, x
quel Serafin che in Dio piu 1' occhio ha n'sso,
alia domanda tua non satisfara ;
pero che si s' inoltra nell' abisso 94
dell' eterno statute quel che chiedi,
che da ogni creata vista & scisso.
Ed al mondo mortal, quando tu riedi, 9*
questo rapporta, si che non presuma
a tanto segno piu mover li piedi.
La mente che qui luce, in terra fuma ; xo
onde riguarda come puo laggiue
quel che non puote, perch& il ciel 1* assuma "
Si mi prescrisser le parole sue, r 3
ch' io lasciai la questione, e mi ritrassi
a domandarla umilmente chi fue.
14 Tra due liti d* Italia surgon sassi, xo6
e non molto distant! alia tua patria,
tanto che i tuoni assai suonan pill bassi,
CANTO XXI 263
but this it is, which seemeth me hard to discern : The con-
Wherefore thou alone amongst thy consorts tem P latlv *
wast predestined to this office."
Nor had I come to the last word, ere the light
made his mid point a centre, and whirled him-
self like to a swift millstone.
Then answered the love that was therein : " The Peter
divine light doth focus it on me, piercing into *"
that wherein I am embowelled ;
the power whereof, conjoined unto my sight, up-
lifteth me above myself so far that I perceive
the supreme essence whence it is milked.
Thence cometh the joy wherewith I flame ; for
to my sight, even as it is clear, the brightness
of the flame do I equate.
But that soul in heaven which is most illuminated,
that Seraph who hath his eye most fixed on
God, will not give satisfaction to thy question ;
because so far within the abyss of the eternal The
statute lieth the thing thou askest, that from
all created vision it is cut off.
And to the mortal world, when thou returnest,
take this report, that it presume not more to
move its feet to- ward so great a goal.
The mind which shineth here, on earth doth
smoke, and therefore think how it should have
power there below, which it hath not even
though heaven take it to itself."
Such limits did his words impose on me, I left
the question, and restrained me to demanding
humbly who himself was.
* 'Twixt the two shores of Italy crags arise, and
not far distant from thy fatherland, so high
the thunders sound far lower down,
264 PARADISO
Satnrno e fanno un gibbo, che si chiama Catria,
di sotto al quale & consecrate un ermo,
che suol esser disposto a sola latria."
Cos! ricominciommi il terzo sermo, "'
e poi, continuando, disse : " Quivi
al servigio di Dio mi fei si fermo,
che pur con cibi di liquor d' ulivi,
lievemente passava caldi e gieli,
contento nei pensier contemplativi.
Render solea quel chiostro a questi cieli II8
fertilemente, ed ora & fatto vano,
si che tosto convien che si riveli.
In quel loco fu' io Pier Damiano ;
e Pietro peccator fui nella casa
di Nostra Donna in sul lito Adriano.
Poca vita mortal m' era rimasa, "*
quando fui chiesto e tratto a quel cappello,
che pur di male in peggio si travasa.
Venne Cephas, e venne il gran vasello I2 ?
dello Spirito Santo, magri e scalzi,
prendendo il cibo di qualunque ostello.
Or voglion quinci e quindi chi rincalzi T 3
li moderni pastori, e chi li meni,
tanto son gravi, e chi di retro gli alzi.
Copron dei manti loro i palafreni, T 33
si che due bestie van sott' una pelle :
o pazienza, che tanto sostieni ! "
A questa voce vid' io piu fiammelle T * 6
di grado in grado scendere e girarsi,
ed ogni giro le facea pill belle.
Dintorno a questa vennero, e fermarsi, T 39
e fero un grido di si alto suono,
che non potrebbe qui assimigliarsi ;
n io Io intesi, si mi vinse il tuono. *4*
CANTO XXI 265
and make a hump whose name is Catria, 'neath The con-
which a hermitage is consecrate, which erst temp1 * 1
was given only unto prayer."
So he began to me again the third discourse,
and then continuing, said : " There in God's
service I became so rooted
that only with olive-juice viands I lightly
traversed heat and cold, satisfied in thoughts
contemplative.
That cloister erst bore ample fruit unto these Font
heavens, and is now become so futile, that ere AveUaR *
long needs must it be revealed.
I, Peter of Damian, was in that same place ;
and I, Peter the Sinner, was in the house of
Our Lady on the Adriatic shore.
Little of mortal life was left to me when I was
called and drawn unto the hat which doth but
change from bad receptacle to worse.
Cephas came, and the great vessel of the Holy
Spirit came, lean and unshod, taking their
food from every hostelry.
Now the modern pastors must needs be but- Modem
tressed on this side and on that, and have one P relate
to lead them on, so heavy are they, and one
to hoist behind.
With their mantles they o'erspread their pal-
freys, so that two beasts travel beneath one
hide ; O patience, that so much endureth ! "
At this voice I saw more flames from step to
step descend and whirl, and every whirl made
them more beauteous.
Around this one they came and stayed them
selves and raised a cry of so deep sound that
here it may not find similitude ; nor did I
understand it, so vanquished me the thunder.
266 NOTES
24. The joy of contemplation against that of obedi-
ence.
25-27. Saturn reigned in the age of gold, which i*
identified by the classical poets with the age of absolute
simplicity and temperance.
43. This is the spirit of Peter Damiani (f 1072).
The poverty of his parents induced them to expose
him as an infant; but he was rescued, and after much
hardship was educated by his brother Damian, in
gratitude to whom he took the surname of " Damian's
Peter." He was made Cardinal Bishop of Ostia in
1058. He is best known for his unsparing castigation
of the corrupt morals of the monks of his day.
84. The light in the centre of which I dwell.'
87. God.
89, 90. Compare xiv. 40, 41.
106-111. The monastery of Fonte Avellana upon
the Apennines.
11$. Lenten fare, cooked with olive oil, not lard
or butter.
121-123. A vexed passage. The reading of line 122
is doubtful. If we read fui (t I was," the two Peters
are to be identified. If we read/i/, = " he was," they
are to be distinguished. Readingyi/, we must identify
Peter the Sinner with Peter degli Onesti who founded
the church of Santa Maria del Porto, near Ravenna, in
accomplishment of a vow, about A.D. 1096. He lived in a
little house adjoining the church till his death in 1119.
His tomb may still be seen in the church, and he is
described upon it as Petrus Peccant. The meaning
would then be : * I, Damian's Peter, was in Fonte
Avellana, whereas Petrus Peccans dwelt by Santa
Maria del Porto, and is another man.' In this case
Dante intended the lines expressly to guard against
the confusion between the two Peters. But the pas-
sage so read seems somewhat frigid.
Now Peter Damiani also was in the constant habit of
calling himself Petrus Peccator. It seems extremely
improbable that Dante was ignorant of this ; and if he
knew it, he certainly would not have used this designa-
tion expressly to distinguish Peter Damiani from
another Peter. The best editors, then, are probably
right in readingyW, and identifying the Pietro Damiano
CANTO XXI 267
of line i2i and the Pietro Peccator of line 122. But
this does not end the difficulty. Did Dante confound
the Pietro degli Onesti, buried in Santa Maria del
Porto, with Peter Damiani, and did he mean to say : I
went by the name of Peter Damiani in Fonte AveUana,
but by the name of Petrus Peccator in the hermitage
of Santa Maria del Porto ? ' This seems extremely
improbable. Dante can hardly have confounded the
two Peters. Moreover, Peter Damiani used the signa-
ture Petrus Peccator when he was in Fonte Avellana
as well as elsewhere, and we may be sure that Dante
would not have gone out of his way to make so precise
a statement about the different appellations for the
same man in different places when he could not have
ascertained it to be true. There is a third hypothesis
suggested by a passage in the Breviarium Rotnanum^
which, after recording Peter Damiani's reception into
Fonte Avellana, says that not long afterwards " he
was sent by his abbot on a mission to the monastery
of Pomposa, and afterwards to the convent of St
Vincent of Petra Pertusa," both of which he reformed.
Now this monastery of Pomposa, " which is situated
on a small island at the mouth of the Po, near Com-
machio " (Toynbee), was a convent of Santa Maria,
and is so described by Peter Damiani himself. More-
over, it has recently been shown that Peter Damiani
spent two years there. Probably, therefore, the refer-
ence in lines 122, 123 is to this monastery rather than to
the hermitage of Santa Maria del Porto. But even
then there remains a great difficulty of translation,
One of the suggestions made is grammatically ad-
missible, but poetically worse than impossible. ' I
dwelt there, Peter Damiani, also known as Petrus
Peccator. I once viiited the monastery of Pomposa. 1
On the other hand, the translation offered in the text
supposes so awkward a construction that it may well be
open to doubt. Fortunately (if we accept the reading
fiti and take the monastery to be Pomposa} the sense,
if not the construing, is clear.
124-126. The cardinal's hat.
127, 128. Peter (John i. 42) and Paul (Acts ix. 15).
PARADISO
BEATRICE soothes and reassures Dante in his
terror, and tells him of the divine vengeance,
invoked in the cry he has heard (1-18). She bids
him look again upon the lights of Saturn ; and
the brightest amongst them then advances to him,
encourages him to trust in the affection of the spirits
that surround him, and answers his question without
awaiting its utterance (19-36). He is Benedict, of
Monte Cassino fame, and he is surrounded by other
contemplative saints (37-51). Encouraged by his
words to fling all restraint aside, Dante asks if he
may see him in his undisguised form of glory
(52-60) ; and he replies that this lofty desire shall
be fulfilled in the Empyrean where all desires have
their perfect fulfilment, because there is no temporal
succession there but eternal fulness. Contemplation
alone can lead to this timeless and spaceless life,
whence the Jacob's ladder, that Dante's human eye
cannot follow to its summit, is planted upon the star
of abstinence and contemplation, and reaches to the
heaven which Jacob saw it touch (61-71). But now
Sfttnrno Oppreso di stupore alia mia guida
mi volsi, come parvol che ricorre
sempre cola dove piti si confida ;
c quella, come madre che soccorre *
subito al figlio pallido ed anelo
con la sua voce che il suol ben disporre,
mi disse : " Non sai tu che tu sei in cielo ? 7
e non sai tu che il cielo & tutto santo,
e cio che ci si fa vien da buon zelo ?
Come t' avrebbe trasmutato il canto,
ed io ridendo, mo pensar lo puoi,
poscia che il grido t' ha mosso cotanto ;
968
CANTO XXII
none mounts this ladder, for all the monastic orders
are degenerate. Yet God has ere now wrought greater
wonders than the renewal of their spirit would be.
Therefore there is yet hope (73-96). Hereon Benedict
returns to his company, and they all are swept whirl-
ing back to the highest heaven, while Beatrice by her
glance raises Dante instantaneously into his natal sign
of Gemini, to the influences of which the poet now
appeals for aid in his recording task (97-123). Beatrice
bids him, as he draws near to the final glory, and ere
he meets the triumphant hosts in this eighth sphere, to
strengthen and rejoice his heart by gathering together
his heavenly experiences up to this point and realising
how far he has left earth behind (124-132). He looks
down through all the seven spheres, sees the clear side
of the moon and all the related movements and posi-
tions of the heavenly bodies, sees the little earth for
which we fight so fiercely stretched out before him so
that he can trace the rivers right down from the water-
sheds to the seashore. Then he turns again to Beatrice's
eyes (133- 1 54).
Oppressed with stupor to my guide I turned, as The coo-
doth a little child who hath recourse ever tem P lativt
where most he hath his confidence ;
and she, like a mother who succoureth quick her
pale and gasping child, with her own voice
which still disposeth him aright,
said to me : " Knowst thou not thou art in
heaven ? and knowst thou not heaven is ail
holy, and that which here is done cometh of
righteous zeal ?
How the song had transmuted thee, and I in
smiling, now mayst thou think since the cry
hath so moved thee ;
369
270 PARADISO
Saturno nel qual, se inteso avessi i preghi suoi, *3
gia ti sarebbe nota la vendetta,
che tu vedrai innanzi che tu muoi.
La spada di quassu non taglia in fretta, *
n6" tardo, ma che al parer di colui
che disiando o temendo 1' aspetta.
Ma rivolgiti omai inverse altrui, *9
ch' assai iilustri spiriti vedrai,
se com' io dico 1' aspetto ridui."
Com' a lei piacque gli occhi dirizzai, *
e vidi cento sperule, che insieme
piti s' abbellivan coi mutui rai.
Io stava come quei che in s repreme s
la punta del disio, e non s' attenta
del domandar, si del troppo si teme.
E la maggiore e la piti luculenta **
di quelle margherite innanzi fessi,
per far di s& la mia voglia contenta.
Poi dentro a lei udi' : " Se tu vedessi, 3*
com' io, la carita che tra noi arde,
li tuoi concetti sarebbero espressi ;
ma perch& tu, aspettando, non tarde 34
all' alto fine, io ti faro risposta
pure al pensier di che si ti riguarde.
Quel monte, a cui Casino nella costa, 37
fu frequentato gia in sulla cima
dalla gente ingannata e mal disposta.
E quel son io che su vi portai prima *
Io nome di colui, che in terra addusse
la verita che tanto ci sublima ;
tanta grazia sopra me rilusse, 43
ch' io ritrassi le ville circostanti
dall' empio culto che il mondo sedusse.
CANTO XXII 271
wherein, hadst thou understood their prayers, al- The coo-
ready would be known to thee the vengeance tem P la
which thou shah see ere that thou die.
The sword from here above cleaveth not in
haste nor tardy, save to his deeming who in
longing or in fear awaiteth it.
But turn thee now to others ; for many illustrious
spirits shalt thou see, if thou again dost lead
thy look accordant to my speaking."
As was her pleasure directed I mine eyes, and
saw an hundred spherelets, which together were
made more beauteous by their mutual rays.
I stood as one repressing in himself the prick of
his desire, who doth not frame to ask, so
feareth he to exceed.
And the greatest and most shining of these pearls Benedict
came forward to make my will content con-
cerning him.
Then there within I heard : " Didst thou see, as
I, the love which burneth amongst us, thy
thoughts had been expressed ;
but, lest thou by waiting lag from the lofty goal,
I will make answer only to the thought of
which thou art thus circumspect.
That mount, upon whose slope Casino lieth,
was erst thronged on its summit by the folk
deceived and ill-disposed.
And I am he who first bore up there his name,
who brought to earth that truth which doth
lift us so high;
and so great grace shone o'er me, that I drew
the places round about back from the impiou*
cult which did seduce the world.
272 PARADISO
Satnrao Quest! altri fochi tutti contemplanti <*
uomini furo, accesi di quel caldo
che fa nascere i fiori e i frutti santi.
Qui & Maccario, qui & Romoaldo, 49
qui eon li frati miei, che dentro ai chiostri
fermar li piedi e tennero il cor saldo."
Ed io a lui : " L' afFetto, che dimostri s*
meco parlando, e la buona sembianza,
ch* io veggio e noto in tutti gli ardor vostri,
cosi m' ha dilatata mia fidanza, 55
come il sol fa la rosa, quando aperta
tanto divien quant' ell' ha di possanza ;
pero ti prego, e tu, padre, m' accerta 58
s' io posso prender tanta grazia, ch' io
ti veggia con imagine scoperta."
Ond' egli : " Frate, il tuo alto disio 6l
s' adempiera in sull* ultima spera,
dove s* adempion tutti gli altri e il mio.
Ivi & perfetta, matura ed intera 6 4
ciascuna disianza ; in quella sola
& ogni parte la dove sempr' era,
* perch& non & in loco, e non s' impola, ^
e nostra scala infino ad essa varca,
onde cosi dal viso ti s' invoia.
Infin lassii la vide il patriarca 7
Jacob porgere la superna parte,
quando gli apparve d' angeli si carca.
Ma per salirla mo nessun diparte 73
da terra i piedi, e la regola mia
rimasa gift per danno delle carte.
Le mura, che soleano esser badia, 7*
fatte sono spelonche, e le cocolle
sacca son piene di farina ria.
CANTO XXII 273
These other flames were all contemplatives The con-
kindled by that warmth which giveth birth tem P lati
to the holy flowers and fruits.
Here is Maccarius, here is Romoaldus, here are
my brothers who within the cloisters stayed
their feet and kept sound their heart."
And I to him : " The love thou showest, speak- Dante
ing with me, and the propitious semblance
which I perceive and note in all your glows,
hath so outstretched my confidence as the sun
doth the rose when it openeth to its utmost
power ;
wherefore, I pray thee, and do thou, father, give
me assurance whether I may receive so great
grace as to behold thee with uncovered image."
Whereat he : " Brother, thy high desire shall be Benedict
fulfilled in the last sphere, where all the rest
have their fulfilment, and mine too.
There perfect, ripe, and whole is each desire;
in it alone is every part there where it ever
was,
for it is not in space, nor hath it poles ; and our
ladder even to it goeth, wherefore it thus doth
steal it from thy sight.
Right up to there the patriarch Jacob saw it
stretch its upper part, when it was seen by
him so with angels laden.
But to ascend it now none severeth his feet from
earth, and my rule abideth there for wasting
of the parchments.
The walls which were wont to be a house of
prayer, have become dens, and the hoods are
sacks full of foul meal.
374 PARADISO
Saturno Ma grave usura tanto non si tolle w
contra il placer di Dio, quanto quel frutto
che fa il cor dei monaci si folle.
Che", quantunque la Chiesa guarda, tutto **
della gente che per Dio domanda,
non di parenti, n& d' altro piu brutto.
La carne dei mortali tanto blanda, 8 *
che gill non basta buon cominciamento
dal nascer della quercia al far la ghianda.
Pier comincio senz' oro e senza argento, 88
ed io con orazioni e con digiuno,
e Francesco umilmente il suo convento.
E se guardi al principio di ciascuno, 9*
poscia riguardi la dov' & trascorso,
tu vederai del bianco fatto bruno.
Veramente Giordan volto retrorso 94
pill fu, e il mar fuggir, quando Dio volse,
mirabile a veder, che qui il soccorso."
Cosi mi disse, ed indi si ricolse 97
al suo collegio, e il collegio si strinse ;
poi, come turbo, tutto in su s' accolse.
S&1IU La dolce donna retro a lor mi pinse xo
con un sol cenno su per quella scala,
si sua virtu la mia natura vinse ;
n& mai quaggiu, dove si monta e cala X J
naturalmente, fu si ratto moto,
ch' agguagliar si potesse alia mia ala.
S* io torni mai, lettore, a quel devoto xo6
trionfo, per Io quale io piango spesso
le mie peccata, e il petto mi percoto,
tu non avresti in tanto tratto e messo I0 ?
nel foco il dito, in quanto io vidi il segno
che segue il Tauro, e fui dentro da esso-
CANTO XXII 275
But heavy usury is not exacted so counter to The coa~
God's pleasure as that fruit which doth so tem P lati
madden the monks' hearts.
For what the Church holdeth in her keeping, all
pertainethtothe folk that make petition in God's
name; not unto kindred, or other filthier thing.
The flesh of mortals is so blandishing that
down on earth good beginning sufficeth not
for all the space from the upspringing of the
oak to acorn-bearing.
Peter began his gathering without gold or silver, Degener-
and I mine with prayers and fast, and Francis R^gfoSl*
his in humbleness.
And if thou scan the beginning of each one, and
scan again whither it hath gone astray, thou
shalt see the white turned dusky.
But Jordan back returning, and the sea fleeing
when God willed, are more wondrous sights
than were the rescue here."
So spake he to me, and then gathered him to hii
assembly ; and the assembly drew close ; then
like a whirlwind was all gathered upward.
The sweet Lady thrust me after them, only with Beatrice
a sign, up by that ladder, so did her power
overcome my nature;
nor ever here below, where we mount and de-
scend by nature's law, was so swift motion as
might compare unto my wing.
O reader, by my hopes of turning back to that
devout triumph, for the which I many a time
bewail my sins, and smite upon my breast,
thou hadst not drawn back and plunged thy
finger in the flame in so short space as that
wherein I saw the sign that followeth the
Bull, and was within it.
276 PARADISO
Clelo O gloriose stelle, o lume pregno
Stellato al ua l e [ o riconosco
tutto, qual che si sia, lo mio ingegno,
con voi nasceva e s' ascondeva vosco "5
quegli ch' padre d' ogni mortal vita,
quand* io senti ' da prima 1' aer Tosco ;
c poi, quando mi fu grazia largita " 8
d' entrar nelP alta rota che vi gira,
la vostra region mi fu sortita.
A voi devotamente ora sospira xai
P anima mia per acquistar virtute
al passo forte, che a s la tira.
" Tu sei si presso all' ultima salute, xa *
comincio Beatrice, che tu dei
aver le luci tue chiare ed acute.
E pero, prima che tu piu t' inlei, Xa 7
rimira in gift, e vedi quanto mondo
sotto li piedi gia esser ti fei ;
a! che il tuo cor, quantunque pud, giocondo X 3
s y appresenti alia turba trionfante,
che lieta vien per questo etera tondo."
Col viso ritornai per tutte e quante X 33
le sette spere, e vidi questo globo
tal ch' io sorrisi del suo vil sembiante ;
c quel consiglio per migliore approbo X 3 6
che 1' ha per meno ; e chi ad altro pensa
chiamar si pud veracemente probo.
Vidi la figlia di Latona incensa
senza quell' ombra, che mi fu cagione
per che gia la credetti rara e densa.
L* aspetto del tuo nato, Iperione, X 4
quivi sostenni, e vidi com' si move
circa e vicino a lui Maia e Dione.
CANTO XXII 277
O stars of glory, O light impregnated with The re-
mighty power, from which I recognise all, ddem * d
whatsoe'er it be, my genius ;
with you was rising, and hiding him with you,
he who is father of each mortal life, when
I first felt the air of Tuscany ;
and then when grace was bestowed on me to
enter the lofty wheel that rolleth you, your
region was assigned to me.
To you devoutly now my soul doth breathe, to
gain the power for the hard passage that doth
draw her to it.
w Thou art so nigh to the supreme weal," began Beatrice
Beatrice, " that thou shouldst have thine eyes
clear and keen.
And therefore, ere thou further wend thereinto,
look down and see how great a universe I
have already put beneath thy feet;
so that thy heart, rejoicing to its utmost, may
be presented to the throng triumphant which
cometh glad through this sphered ether."
With my sight I turned back through all and Retrospect
every of the seven spheres, and saw this globe
such that I smiled at its sorry semblance ;
and that counsel I approve as best which holdeth
it for least ; and he whose thoughts are turned
elsewhither may be called truly upright.
I saw the daughter of Latona kindled without
that shade which erst gave me cause to deem
her rare and dense.
The aspect of thy son, Hyperion, I there en-
dured, and saw how Maia and Dione move
about and near him.
278 PARADISO
Cielo Quindi m' apparve il temperar di Giove x *5
Stellate tra y p a( j re e il figlio ; e quivi mi fu chiaro
il variar che fanno di lor dove.
E tutti e sette mi si dimostraro x 8
quanto son grandi, e quanto son veloci,
e come sono in distante riparo.
L* aiuola che ci fa tanto feroci, x * x
volgendom* io con gli eterni Gemelli,
tutta m' apparve dai colli alle foci :
poscia rivolsi gli occhi agli occhi belli. z *4
18. Benedict (480-543), the founder of the Bene-
dictines, is frequently represented in paintings as the
type of monastic discipline.
33. 'You would not have held back, timidly re-
pressing your questions.'
37-39. Monte Cassino " is situated on the spur of
Monte Cairo, a few miles from Aquino, in the N.
of Campania, almost exactly half-way between Rome
and Naples." It was " crowned by a temple of Apollo,
and a grove sacred to Venus." Toynbee.
49. Probably Macarius the Egyptian (301-391), one
of the monks of the Saitic desert, a disciple of Anthony.
Romualdus " saw in a vision a ladder stretching from
earth to heaven after the similitude of the patriarch
Jacob ; whereon men in white vesture ascended and
descended ; whereby he perceived that the monks of
Camaldoli, of whose institution he was the author,
were wondrously set forth. Finally, when he had
lived 1*0 years, and during 100 of them had served
God in the utmost austerity of life, he took his way
to him in the year of salvation iQ2y."-re'viarium
Romanian. He was of the Ravennese family of Onesti.
Camaldoli is in the Casentino district, and is the
hermitage referred to in Purg. v. 96.
61-69. i.*. 'Therein is no temporal succession, but
eternal co-existence, and therefore completeness.' (Com-
pare xxix. 10-11 : xxx. 61-99, Argument.)
74,75. My "Rule" serves no purpose except to
spoil the parchments on which it h
CANTO XXII 279
Next appeared to me the tempering of Jove be- The
tween his father and his son ; and therewas clear redeen)f;d
to me the varying they make in their position.
And all the seven were displayed to me, how
great they are and swift, and how distant each
from other in repair.
The thrashing-floor which maketh us wax so
fierce, as I rolled with the eternal Twins, was
all revealed to me from ridge to river-mouth ;
then to the beauteous eyes mine eyes again I
turned.
79-84. Interest is regarded as the " increase " of the
capital. Hence Dante speaks of it by implication as
"fruit," and says that the illicit increase or gain of
usury is not so hateful to God as those illicit gains in
frenzied greed for which the monks rob the poor,
whose guardians they are, and enrich their relatives,
or even their paramours.
85. The Italian blanda is variously taken as " seduc-
ing " or as " easily seduced."
115-117. This fixes Dante's birthday as somewhere
between the i8th May and the I7th June (both inclu-
sive), the time during which the sun was in Gemini.
139-141. Compare ii. 60. Dante conceived that
the other side of the moon, which is always turned
away from us and toward the higher heavens, had no
dark patches.
142. Apollo = the sun.
144. Mala and Diane, somewhat strangely put for
the son of Maia (Mercury) and the daughter of Dione
(Venus).
145. The temperate Jove between the hot Mar
and the chill Saturn. Compare xviii. 68.
147. The nature of their orbits.
151. A thrashing-floor was a round flat area. Hence
the comparison.
153. Not to be understood as implying that the
whole inhabited area of the earth was visible to him.
Compare xxvii. 76-87, Argument, note, and map (p. 397).
PARADISO
D EATRICE turns towards Cancer, the region of the
*-' summer Solstice, eastward from Gemini where the
poet and his guide are placed ; and her intent look wakes
the eagerness of expectancy in him (1-15). E'er long
he sees heaven lighted by the approach of the tri-
umphant hosts of Christ, the whole harvest of the
heavenly husbandry; and outshining all is Christ,
whose person pierces the swathings of his glory with
blinding light ; whereupon, as lightning dilating in
the womb of a cloud bursts forth, having no space
within, so Dante's mind bursts its own limits and
loses itself (16-45). Beatrice recalls him as from
a forgotten dream, and his sight strengthened by the
vision of Christ, is now able to endure her smile
(46-54). What he then saw he needs must leave
untold, albeit what he is forcing himself, line by line,
Cielo Come T augello, intra 1' amate fronde,
Stellate 0sato a j n ido dei suoi dolci nati
la notte che le cose ci nasconde,
che, per veder git aspetti disiati,
e per trovar lo cibo onde li pasca,
in che i gravi labor gli sono aggrati,
previene il tempo in su V aperta frasca,
e con ardente afFetto il sole aspetta,
fiso guardando pur che 1' alba nasca ;
cosi la donna mia si stava eretta
ed attenta, rivolta in ver la plaga,
sotto la quale il sol mostra men fretta,
si che veggendola io sospesa e vaga,
fecimi quale quei, che disiando
altro vorria e sperando s 9 appaga.
8o
CANTO XXIII
to record proclaims that he yields to no shrinking
desire to spare himself (55-69). At Beatrice's bidding
he mans himself again to look upon the garden of
Christ, the Virgin rose and the Apostolic lilies ; but
Christ himself, in tenderness to the pilgrim's powers,
has withdrawn above and shines down upon his chosen
ones, himself unseen (70-87). Gabriel descends and
crowns the virgin who then rises through the Primum
Mobile far out of sight, while the saints reach up
tenderly after her with their flames (88-119). Oh,
what wealth of glory is in these sainted souls who on
earth chose and spread the true riches that wax not
old. There Peter triumphs in the victory of Christ,
with the ancient and the modern assembly for whom
his key has unlocked heaven (130-139).
As the bird amidst the loved foliage who hath The
brooded on the nest of her sweet offspring redeemed
through the night which hideth things from us,
who, to look upon their longed-for aspect and
to find the food wherewith to feed them,
wherein her heavy toils are pleasant to her,
foreruns the time, upon the open spray, and
with glowing love awaiteth the sun, fixedly
gazing for the dawn to rise ;
so was my Lady standing, erect and eager, Beatrice
turned toward the region beneath which the
sun showeth least speed ;
so that, as I looked on her in her suspense and
longing, I became like him who, desiring,
would fain have other than he hath, and
payeth him with hope.
3*1
282 PARADISO
Ciclo Ma poco fu tra uno ed altro quando, l6
Stellato ii. i ! til
del mio attender, dico, e del vedere
lo ciel venir piu e piu rischiarando.
E Beatrice disse : " Ecco le schiere T 9
del trionfo di Cristo, e tutto il frutto
ricolto del girar di queste spere."
Pareami che il suo viso ardesse tutto, * 2
e gli occhi avea di letizia si pieni
che passar mi convien senza costrutto.
Quale nei plenilunii sereni a s
Trivia ride tra le ninfe eterne,
che dipingono il ciel per tutti i seni,
vid* io, sopra migliaia di lucerne, a8
un sol che tutte quante 1' accendea,
come fa il nostro le viste superne ;
c per la viva luce trasparea 3*
la lucente sustanzia tanto chiara
nel viso mio, che non la sostenea.
O Beatrice, dolce guida e cara ! 34
Ella mi disse : " Quel che ti sopranza
e" virtu, da cui nulla si ripara.
Quivi & la sapienza e la possanza 37
ch* apri le strade intra il cielo e la terra,
onde fu gia si lunga disianza."
Come foco di nube si disserra *
per dilatarsi si che non vi cape,
e fuor di sua natura in giu s' atterra ;
la mente mia cosi, tra quelle dape *3
fatta piu grande, di s^ stessa uscio,
e, che si fesse, rimembrar non sape f . . .
" Apri gli occhi e riguarda qual son io ; &
tu hai vedute cose, che possente
sei fatto a sostener lo riso mio/'
CANTO XXIII 283
But short the space 'twixt one and the other The
when, of fixing my attent I mean, and of see- r
ing the heaven grow brilliant more and more.
And Beatrice said : " Behold the hosts of
Christ's triumph, and all the fruit gathered
by the circling of these spheres."
Meseemed her countenance was all aglow, and
her eyes so full of gladness, that I must needs
pass it unconstrued by.
As in the calm full moons Trivia smileth amongst
the eternal nymphs who paint the heaven in
each recess,
I saw, thousands of lamps surmounting, one sun Christ
which all and each enkindled, as doth our
own the things we see above ;
and through the living light outglowed the
shining substance so bright upon my vision
that it endured it not.
Oh Beatrice, sweet guide and dear ! She said
to me: "That which o'ercometh thee is
power against which nought hath defence.
Therein is the wisdom and the might which oped
the pathways betwixt heaven and earth, for
which there erst had been so long desire."
Even as fire is unbarred from the cloud, because
it so dilateth that it hath not space within, and
counter to its nature dasheth down to earth,
so my mind, grown greater 'mid these feasts, forth
issued from itself, and what it then became
knoweth not to recall. . . .
" Open thine eyes and look on what I am ; thou Beatrice
hast seen things by which thou art made
mighty to sustain my smile."
284 PARADISO
Cielo lo era come quei, che si risente 49
Stellato jj vision obblita, e che a 9 ingegna
indarno di ridurlasi alia mente,
quando io udi' questa profferta, degna $*
di tanto grado, che mai non si estingue
del libro che il preterito rassegna.
Se mo sonasser tutte quelle lingue, 55
che Polinnia con le suore fero
del latte lor dolcissimo pift pingue,
per aiutarmi, al millesmo del vero s 8
non si verria, cantando il santo riso,
e quanto il santo aspetto facea mero.
E cosi, figurando il Paradiso, 6l
convien saltar lo sacrato poema,
come chi trova suo cammin reciso.
Ma chi pensasse il ponderoso tema, 6 *
e 1' omero mortal che se ne carca,
nol biasmerebbe, se sott' esso trema.
Non & pileggio da picciola barca 6 ?
quel che fendendo va 1' ardita prora,
n da nocchier ch' a se* medesmo parca.
" Perche" la faccia mia si t* innamora, 7
che tu non ti rivolgi al bel giardino
che sotto i raggi di Cristo s' infiora ?
Quivi & la Rosa, in che il Verbo divino n
carne si fece ; quivi son li Gigli,
al cui odor si prese il buon cammino."
Cosi Beatrice ; ed io, ch' a' suoi consigli T 6
tutto era pronto, ancora mi rendei
alia battaglia dei debili cigli.
Come a raggio di sol, che puro mei 79
per fratta nube, gia prato di fiori
vider, coperti d' ombra, gli occhi miei ;
CANTO XXIII 285
I was as one who cometh to himself from a for- The
gotten vision, and doth strive in vain to bring redcemc<1
it back unto his mind,
when I heard this proffer, worthy of so great
gratitude, as never to be blotted from the
book that doth record the past.
If now there were to sound all of those tongues Beatrice
which Polyhymnia with her sisters made rich-
est with their sweetest milk,
it would not mount, in aiding me, unto the thou-
sandth of the truth, hymning the sacred smile,
and how deep-clear it made the sacred aspect.
And therefore, figuring Paradise, needs must the
sacred poem make a leap, as who should find
his pathway intercepted.
But whoso thinketh of the weighty theme and of
the mortal shoulder which hath charged itself
therewith, will think no blame if under it it
trembleth.
It is no voyage for a little barque, that which my
daring keel cleaveth as it goeth, nor for a
helmsman who doth spare himself.
" Wherefore doth my face so enamour thee that
thou turnest thee not to the fair garden which
flowereth beneath the rays of Christ ?
There is the Rose wherein the Word Divine The Virgin
made itself flesh ; there are the Lilies at whose
odour the good path was taken."
So Beatrice: and I, who to her counsels was
all eager, again surrendered me to the conflict
of the feeble brows.
As under the sun's ray, which issueth pure
through a broken cloud, ere now mine eyes
have seen a meadow full of flowers, when
themselves covered by the shade ;
286 PARADISO
Cielo vid' io cosl pill turbe di splendori 8a
Stellato f lg 0ra ti di 8 u da raggi ardenti,
senza veder principio dei fulgori.
O benigna virtil che si gP imprenti, 8s
su t' esaltasti per largirmi loco
agli occhi li, che non eran possenti.
II nome del bel fior, ch' io sempre invoco
e mane e sera, tutto mi ristrinse
P animo ad avvisar Io maggior foco.
E come ambo le luci mi dipinse ^
il quale e il quanto della viva Stella,
che lassd vince, come quaggiti vinse,
per entro il cielo scese una facella, w
formata in cerchio a guisa di corona,
e cinsela, e girossi intorno ad ella.
Qualunque melodia pift dolce suona 97
quaggiil, e pill a si P anima tira,
parrebbe nube che squarciata tuona,
comparata al sonar di quella lira, I0
onde si coronava il bel zaffiro,
del quale il ciel pill chiaro s' inzaffira.
" Io sono amore angelico, che giro I0 3
P alta letizia che spira del ventre,
che fu albergo del nostro disiro ;
c girerommi, donna dei ciel, mentre ro6
che seguirai tuo figlio, e farai dia
pill la spera suprema, perch gli entre."
Cosi la circulata melodia *9
si sigillava, e tutti gli altri lumi
facean sonar Io nome di Maria.
Lo real man to di tutti i volumi " 8
del mondo, che piti ferve e piil s' avviva
nelP alito di Dio e nei costumi,
CANTO XXIII 287
so beheld I many a throng of splendours, glowed The
on from above by ardent rays, beholding not re
the source whence came the glowings.
O benign power which dost so imprint them !
thou hadst thyself uplifted to yield place there
for mine eyes that lacked in power.
The name of the beauteous flower which I ever The Virgin
invoke, morning and evening, drew all my
mind together to look upon the greatest flame.
And when on both mine eyes had been depicted
the quality and greatness of the living star
which conquereth up there, e'en as down
here it conquered,
from within the heaven descended a torch circle- Gabriel
formed, in fashion of a crown, and girt her
and wheeled round her.
Whatever melody soundeth sweetest here below,
and most doth draw the soul unto itself,
would seem a rent cloud thundering,
compared unto the sound of that lyre whereby
was crowned the beauteous sapphire by which
the brightest heaven is ensapphired.
" I am the angelic love who circle the lofty
gladness that doth breathe from out the womb
which was the hostelry of our desire ;
and I will circle, Lady of heaven, until thou fol-
lowest thy son, and dost make yet more divine
the supreme sphere in that thou enterest it."
Thus the circling melody impressed itself, and
all the other lights made sound the name of
Mary.
The royal mantle of all the swathings of the Primnm
universe which most doth burn and most is mobUe
quickened in the breath and in the ways of God,
288 PARADISO
Cielo avea sopra di noi 1* interna riva "5
tanto distante, che la sua parvenza
la dov' io era ancor non m' appariva
Pero non ebber gli occhi miei potenza xx8
di seguitar la coronata fiamma,
che si levo appresso sua semenza.
E come fantolin, che in ver la mamma Iai
tende le braccia poi che il latte prese,
per P animo che in fin di fuor s' infiamma ;
ciascun di quei candori in su si stese I2 *
con la sua fiamma, si che T alto affetto,
ch' egli aveano a Maria, mi fu palese.
Indi rimaser li nel mio cospetto, I2 7
Reglna coeli cantando si dolce,
che mai da me non si parti il diletto.
Oh quanta & 1' uberta che si soffolce S 3
in quell' arche ricchissime, che foro
a seminar quaggift buone bobolce !
Quivi si vive e gode del tesoro l &
che s* acquisto piangendo nelP esilio
di Babilon, dove si lascio T oro.
Quivi trionfa, sotto 1' alto Filio ^
di Dio e di Maria, di sua vittoria,
e con 1' antico e col nuovo concilio
colui che tien le chiavi di tal gloria. X 39
19-21. Dante has seen in the seven planetary spheres
the different classes and grades of blessedness repre-
senting the " many mansions." Now in the heaven
of the stars he sees in varied groups the whole fruit
of creation and history gathered together, as typifying
the " one home." The " circling of these spheres "
signifies the whole cosmic evolution, and the working
of the spirit of God upon man. Cf. xiii. 52-66, note
30. See xx. 6, note,
37. Compare i Corinthians i. 14.
CANTO XXIII 289
above us had its inner shore so distant that its The
appearance, there where I was, not yet redeemcd
appeared to me.
Therefore mine eyes had not power to follow the
crowned flame as she ascended after her
own offspring.
And as the infant who toward his mother
stretcheth up his arms when he hath had the
milk, because his mind flameth forth even
into outward gesture ;
so each one of these glowings up-stretched with
its flame, so that the deep love which they
had for Mary was made plain to me.
Then they stayed there within my sight,
singing Queen of heaven so sweetly that ne'er
hath parted from me the delight.
O how great the wealth crammed in those most The
rich chests, which here on earth were (goodly a P stlei
acres for the seeding ! ) A 5 & 'ss/sb&^iv^**
Here they have life and joy even in that treasure
which was earned in weeping in the exile of
Babylon, where gold was scorned.
Here triumphs under the lofty Son of God and
Mary, in his victory, together with the ancient
and new council, he who doth hold the keys
of so great glory.
60. Another well-supported reading has a second //
beforey<z*ra. The meaning would then be, " and how
bright the sacred aspect made it," i.e. < the countenance
of Christ, on which she had looked, made Beatrice's
smile ineffably beauteous.'
108. The Empyrean.
1 1 Z- 1 1 4. The f>rimum mobile.
134, 135. The Babylonian exile is a favourite symbol
of the life upon Earth, wherein we are "strangers and
pilgrims." Compare Purg. xiii. 94-96.
PARADISO
D EATRICE appeals to the saints in the starry heaven
*-' to give Dante to drink from the heavenly table to
which they have been summoned. The divine grace
which gives him a foretaste of their feast is their
warrant, his immeasurable longing is his claim, and
their unbroken enjoyment of that knowledge which he
desires makes it easy for them to give (1-9). The
saints respond joyously to her appeal and in groups of
circling lights reveal their varying measures of ecstasy
(10-18). Peter comes out from the brightest group in
answer to Beatrice's prayer (19-33). She addresses him
as the representative of that Faith by which he himself
once walked upon the sea, and to which heaven owes
all its citizens ; and urges him to test Dante as to Faith
(34-45). Dante prepares himself, as for examination,
and Peter questions him (46-57). Dante founds his
confession upon the definition in the Epistle to the
Hebrews. Faith is the substance or foundation upon
Cielo " O sodalizio eletto alia gran cena
Stellate fci benedetto agnello, il qual vi ciba
si che la vostra voglia & sempre plena ;
se per grazia di Dio quest! preliba *
di quel che cade della vostra mensa,
prima che morte tempo gli prescriba,
ponete mente all' affezione immensa, 7
e roratelo alquanto : voi bevete
sempre del fonte onde vien quel ch' ei pensa."
Cos! Beatrice : e quelle anime liete to
si fero spere sopra fissi poli,
fiammando forte a guisa di comete.
E come cerchi in tempra d' oriuoli s
si giran si che il primo, a chi pon mente,
quieto pare, e 1' ultimo che voli,
ago
CANTO XXIV
which hope is reared, and the basis of the argument by
which the reality of unseen things is established (58-
81). His own faith is unquestioning (82-87). It is
based on Scripture (88-96) which is authenticated by
miracle (97-102). And if one should question the
miracles he must face the yet greater miracle of the
spread of Christianity without miracle (103-1 14). Peter
further demands to hear the positive content of Dante't
faith and the specific warrant for it (115-123). Dante
declares his faith in God, defined first in Aristotelian
phrase as the unmoved mover whom the heaven loves
and longs for, and then as three Persons in one Essence.
For the first belief proofs are drawn from the Physics
and Metaphysics as well as from Scripture, for the
second from Scripture alone (124-144). All else is
secondary (145-147). Peter signifies his delight in
Dante's confession by circling him thrice (148-154).
" O fellowship elect to the great supper of the The
blessed Lamb, who feedeth you in such redeei
fashion that your desire ever is fulfilled ;
if by the grace of God this man foretasteth of
that which falleth from your table ere death
prescribe the time to him,
give heed to his unmeasured yearning and bedew
him somewhat : ye drink ever of the fountain
whence floweth that on which his thought is
fixed."
Thus Beatrice: and those glad souls made
themselves spheres upon fixed poles, outflaming
mightily like unto comets.
And even as wheels in harmony of clock-work
so turn that the first, to whoso noteth it,
seemeth still, and the last to fly,
292 PARADISO
Cielo cosi quelle carole differente- l6
Stellato m ente danzando, della sua ricchezza
mi si facean stimar, veloci e lente.
Di quella ch* io notai di pi5 bellezza J 9
vid' io uscire un foco si Felice,
che nullo vi lascio di pill chiarezza ;
e tre fiate intorno di Beatrice 32
si volse con un canto tanto divo,
che la mia fantasia nol mi ridice ;
pero salta la penna, e non Io scrivo,
ch& 1* imagine nostra a cotai pieghe,
non che il parlare, troppo color vivo.
" O santa suora mia, che si ne preghe
devota, per Io tuo ardente affetto
da quella bella spera mi disleghe."
Poscia, fermato il foco benedetto, 3*
alia mia donna dirizzo Io spiro,
che favello cosi, com' io ho detto.
Ed ella : " O luce eterna del gran viro, &
a cui nostro Signer lascio le chiavi,
ch' ei porto giu, di questo gaudio miro,
tenta costui dei punti lievi e gravi, 37
come ti piace, intorno della fede,
per la qual tu su per Io mare andavi.
S' egli ama bene, e bene spera, e crede, *
non t j occulto, perch il viso hai quivi,
dov' ogni cosa dipinta si vede.
Ma perche 1 questo regno ha fatto ciyi *3
per la verace fede, a gloriarla,
di lei parlare & buon ch' a lui arrivi."
,S1 come il baccellier s' arma, e non parla, * 6
fin che il maestro la question propone,
per approvarla, e non per terminarla ;
CANTO XXIV 293
so did these carols with their differing whirl, The
or swift or slow, make me deem of their re
riches.
From the one I noted of most beauty, I saw Peter
issue a so blissful flame it left none there of
greater brightness ;
and thrice round Beatrice did it sweep with
so divine a song, my fantasy repeateth it not
to me ;
wherefore my pen leapeth, and I write it not :
for such folds our imagination, not only our
speech, is too vivid colouring.
" O holy sister mine, who thus dost pray to us
devoutly, by thy glowing love, thou dost
unloosen me from this fair sphere."
The breath that thus discoursed, as I have
written down, was turned unto my Lady by
that blessed flame so soon as it had stayed.
And she : " O light eternal of that great man to Beatrice
whom our Lord gave up the keys he brought
down of this wondrous joy,
test this man here on the points both light and
grave, as it doth please thee, anent the faith
whereby thou once didst walk upon the sea.
Whether he loveth well and well hopeth and be-
lieveth is not hidden from thee, for thou hast thy
vision there where everything is seen depicted.
But since this realm hath made its citizens by
the true faith, 'tis well that, for the glorifying
of it, it should chance him to speak thereof."
Even as the bachelor armeth himself and Dante
speaketh not until the master setteth forth the
question, to sanction it, but not determine it ;
294 PARADISO
Cielo cosi m' armava io d' ogni ragione, 9
SteUato mentre c h' ella dicea, per esser presto
a tal querente ed a tal professione.
u Di', buon Cristiano, fatti manifesto : s a
fede che ? " Ond' io levai la fronte
in quella luce onde spirava questo ;
poi mi volsi a Beatrice, ed essa pronte 55
sembianze femmi, perch' io spandessi
1* acqua di fuor del mio interno fonte.
"La grazia che mi da ch' io mi confessi, 58
comincia' io, dall' alto primipilo,
faccia li miei concetti esser espressi."
E seguitai : " Come il verace stilo 6l
ne scrisse, patre, del tuo caro frate,
che mise Roma teco nel buon filo,
fede e* sustanzia di cose sperate, **
ed argomento delle non parventi ;
e questo pare a me sua quiditate."
Allora udii : " Dirittamente send, *7
se bene intendi, perch^ la ripose
tra le sustanzie, e poi tra gli argomenti."
Ed io appresso : " Le profonde cose, 7
che mi largiscon qui la lor parvenza,
agli occhi di laggiii son si ascose,
che F esser loro v' in sola credenza, rc
sopra la qual si fonda 1* alta spene,
e pero di sustanzia prende intenza ;
e da questa credenza ci conviene 7*
eillogizzar, senza avere altra vista :
pero intenza di argomento tiene."
Allora udii : " Se quantunque s' acquista 79
giii per dottrina fosse cosi inteso,
non gli avria loco ingegno di sofista."
CANTO XXIV 295
so did I arm myself with every reason whilst The
she was speaking, that I might be ready for re
such examiner and such profession.
"Good Christian, speak, and manifest thyself; Faith
what thing is faith?" Whereat I lifted up
my brow upon that light whence breathed
forth this word ;
then turned me to Beatrice, and she made
eager indication to me that I should pour the
water forth from my inward fountain.
" May the grace that granteth me to confess
me," I began, "to the veteran fore-fighter,
make my thoughts find expression ! "
And I followed on : " As wrote for us, O Paul. D&
father, the veracious pen of thy dear brother, faith 00
who, with thee, set Rome on the good track ;
faith is the substance of things hoped for, and
argument of things which are not seen ; and
this I take to be its quidity."
Then heard I : " Rightly dost thou deem, if
well thou understandest wherefore he placed
it amongst the substances, and then amongst
the arguments."
And I thereon : " The deep things which grant
me here the largess to appear before me, are
from the eyes of them below so hidden
that their existence is there only in belief,
whereon is built the lofty hope ; and so of
substance it embraceth the intention ;
and from this belief needs must we syllogise
without further sight ; therefore it includes
the intention of argument."
Then heard I : " If all that is acquired down
below by teaching were so understood, there
were no room left for the wit of sophist."
296 PARADISO
Ciclo Cos! spiro da queil' amore acceso ; 8
Stellate mc u soggiunse : " Assai bene & trascorsa
d* esta moneta gia la lega e il peso ;
ma dimmi se tu 1' hai nella tua borsa." 8 s
Ond' io : " Si ho, si lucida e si tond;?,
che nel suo conio nulla mi s' inforsa."
Appresso usci della luce profonda,
che li splendeva : " Questa cara gioia,
sopra la quale ogni virtil si fonda,
onde ti venne ? " Ed io : " La larga ploia 9*
dello Spirito Santo, ch' & difFusa
in sulle vecchie e in sulle nuove cuoia,
& sillogismo, che la m' ha conchiusa w
acutamente si che in verso d' ella
ogni dimostrazion mi pare ottusa."
Io udii poi : " L' antica e la novella 95
proposizion che cosi ti conchiude,
perche* T hai tu per divina favella ? "
Ed io : " La prova che il ver mi dischiude I0
son 1' opere seguite, a che natura
non scaldo ferro mai, n batt& incude/'
Risposto fummi : " Di ', chi t' assicura I0 3
che quell' opere fosser ? Quel medesmo
che vuol provarsi, non altri, il ti giura."
" Se il mondo si rivolse al Cristianesmo, Io6
diss' io, senza miracoli, quest' uno
tal che gli altri non sono il centesmo ;
ch& tu entrasti povero e digiuno I0 9
in campo, a seminar la buona pianta,
che fu gia vite, ed ora fatta pruno."
Finito questo, 1' alta corte santa " 2
lisono per le spere un Dto laudamo>
nella melode che lassti si canta.
CANTO XXIV 297
Thus was breathed forth from that enkindled The
love ; then did it add : Right well hath now r
been traversed this coin's alloy and weight ;
but tell me if thou hast it in thy purse/' Where-
upon I : " Yea, so bright and round I have it The poet'i
that for me is no perhaps in its impression."
Then issued from the deep light that was glowing
there : " This dear gem on which all virtue
is up-built,
whence came it to thee ? " And I : " The ample Whence it
shower of the Holy Spirit which is poured con
over the old and over the new parchments,
is syllogism that hath brought it to so sharp
conclusion for me, that, compared to it, all
demonstration seemeth blunt to me."
Then heard I : " That old and that new proposi-
tion which bringeth thee to such conclusion,
wherefore dost hold it for divine discourse ? "
And I : "The proof which doth unfold the truth
to me lieth in the works that followed, for which
nature ne'er heated iron yet, nor hammered
anvil."
The answer came to me : " Say, who assureth
thee that these works were ? The very script
that would attest itself, no other, swear eth it
to thee."
"If the world turned to Christianity, I said,
without miracles, this one is such that the
others are not the hundredth of it ;
for thou didst enter poor and hungry upon the
battle-field to sow the good plant which was
erst a vine, but now has grown a thorn."
This ended, the high holy court made God we
praise ring through the spheres, in melody
such as up there is sung.
298 PARADISO
Ciclo E quel Baron, che si di ramo in ramo, "5
i tcllato esaminando, gia tratto m' avea
che all' ultime fronde appressavamo,
ricomincio : " La grazia, che donnea II8
con la tua mente, la bocca t' aperse
infino a qui, com' aprir si dovea ;
si ch' io approve cio che fuori emerse : xai
ma or conviene esprimer quel che credi,
ed onde alia credenza tua s' ofFerse."
" O santo padre, spirito che vedi 12 *
cio che credesti si che tu vincesti
ver lo sepolcro i piu giovani piedi,
comincia' io, tu vuoi ch' io manifesti X2 7
la forma qui del pronto creder mio,
ed an co la cagion di lui chiedesti ;
ed io rispondo : Io credo in uno Iddio *3
solo ed eterno, che tutto il ciel move,
non moto, con amore e con disio.
Ed a tal creder non ho io pur prove *33
fisice e metafisice, ma dalmi
anco la verita che quinci piove
per Mois, per Profeti e per Salmi, *#
per 1' Evangelio, e per voi che scriveste,
poicb 1' ardente Spirto vi fece almi.
E credo in tre person e eterne, e queste 39
credo una essenza si una e si trina,
che sofFera congiunto sono ed este.
Delia profonda condizion divina f 4
ch' io tocco, nella mente mi sigilla
piu volte 1' evangelica dottrina.
Quest' & il principio, quest' & la favilla J 45
che si diiata in fiamma poi vivace,
e, come Stella in cielo, in me scintilla."
CANTO XXIV 299
And that Baron who so from branch to branch, The
examining, had drawn me now, that we were re
nigh unto the utmost leaves,
fcegan again : " The grace which holdeth amorous
converse with thy mind hath oped thy mouth
till now as it behoved to open ;
so that I sanction that which forth emerged ; but The
now behoveth thee to utter what it is thou dost faith*
believe, and whence it offered it to thy believing. "
" O holy father, thou spirit who now seest that
which of old thou didst so believe that thou
didst overcome more youthful feet drawing
anigh the sepulchre/'
I began, " thou wouldst have me here make plain
the form of my eager belief, and dost also ask
the cause of it ;
whereto I answer : I believe in one God, sole
and eternal, who moveth all the heaven, him-
self unmoved, with love and with desire.
And for such belief I have not only proofs Whence
physic and metaphysic, but it is given me
likewise by the truth which hence doth rain
through Moses, through the Prophets and through
the Psalms, through the Gospel and through
you who wrote when the glowing Spirit had
made you fosterers.
And I believe in three eternal Persons, and I
believe them one Essence, so One and so Trine
as to comport at once with are and is.
With the profound divine state whereof I speak,
my mind is stamped more times than once by
evangelic teaching.
This the beginning is ; this is the spark which
then dilates into a living flame, and like a
star in heaven shineth in me."
300 PARADISO
Cielo Come il signor, ch' ascolta quel che i piace, x -* 8
Stellato ( j a j nc jj abbraccia il servo, gratulando
per la novella, tosto ch j ei si tace ;
cosi, benedicendomi cantando, I 5 I
tre volte cinse me, si com' io tacqui,
T apostolico lume, al cui comando
io avea detto ; si nel dir gli piacqui. *54
3. Contrast ii. 12.
1 6. Carol, in old English as in Italian, signifies a,
group of dancers.
27. Giotto's vivid colouring went with a love of large
surfaces, whence his treatment of drapery, "cumbrous,
from the exceeding simplicity of the terminal lines";
whereas the Byzantines, both in the earlier period ot
pale colouring and in the " solemn and deep " system
of the later I2th and I3th centuries, used to " break up
their draperies by a large number of minute folds."
(After Ruskin. ) Dante regards human speech and
even human imagination as too aggressive and undis-
criminating for the delicate folds of the pictures he fain
would paint.
46-48. Graduation is a religious experience analogous
to confirmation. Note the place of the authors of
school text-books amongst the great religious teachers
in xii. 134, 137. Lines 47 and 48 have been much
discussed. The translation takes them as meaning that
by propounding the question the master sanctions the
discussion without determining the conclusion.
62. St. Paul ; for the anonymous Epistle to the
Hebrews, from which the definition is taken (xi. i), was
attributed to him. The Catholic Church has always
maintained that faith is an intellectual virtue ; hence the
rationalistic colouring of this canto, from which the
Protestant reader will miss much that comes under his
conception of faith (based on the really Pauline Epistles
to the Galatians and Romans), and which he will find
elsewhere in the Comedy, but not here.
66. Quidity, see xx. 92, note.
69. The usual meaning of substance in the scholastic
philosophy is something which exists in itself. (See
CANTO XXIV 301
Like as the master who heareth what doth please The
him, and thereupon embraceth the servant, redeemed
rejoicing at the news, so soon as he is silent ;
so, blessing me as it sang, three times circled
me, so soon as I was silent, the apostolic
light at whose command I had discoursed ;
so did I please him in my utterance.
iii. 29, note). Hence an objection to the definition
in Hebrews noticed by Aquinas : " No quality is a
substance ; but faith is a quality. . . . therefore it is
not a substance." Dante meets the difficulty by taking
substance in its other sense, as that which " stands under."
75. Intention. A difficult word because of the variety
of its technical uses. Compare Purg. xviii. 23. Here
it is nearly equivalent to " meaning." Faith includes
" what is meant by substance" and also "what is meant
by argument."
98. Proposition, as applied to the O.T. and N.T.,
carries on the logical terminology of line 94.
125, 126. See John xx. 3-6. Dante has fallen into a
confusion between " first entering " and " first approach-
ing " the sepulchre.
131-134. Compare i. I, 76, notes. See Wallace, 39,
46.
138. Made you fosterers , i.e. * made you the foster
fathers of the faithful.' But the more usual rendering
takes almi simply as " beautiful" or " holy."
144. The schoolmen found the scriptural references
to the Trinity chiefly in the O.T., in the plural form
of the Hebrew word for " God," in the use of the plural
in Gen. i. 26 : in the threefold cry in Isaiah vi. 3, &c.
&c. The chief passages from the N.T. are the formula
of baptism in Matt, xxviii. 19; the text of the three
" heavenly witnesses" in I John v. 7 (Vulgate and
A. V.) ; and the threefold formula in Romans xi. 36,
after citing which, with some others, Petrus Lom-
bardus adds : " but since almost every syllable of the
Jew Testament agrees in suggesting this truth of
the ineffable Unity and Trinity, let us dispense with
gathering testimonies on this matter. "
PARADISO
IT was the Faith that gained Dante the high
1 privilege of the apostolic benediction. There-
fore if his poem should ever melt the heart of the
Florentines he will take the poet's crown at that
same font whereat he was received into the Faith
(1-12). St James now joins St Peter. When we
read of the three chosen disciples to whom Jesus re-
veals more than to the others we are to take Peter as
representing faith, James hope, and John love ; and
therefore Beatrice urges James to test Dante as to
Hope (13-33). James questions him (34-48): Beatrice
herself declares on his behalf that he possesses in
fullest measure the virtue of hope, and that it is on
that very ground that he has been allowed to antici-
pate death in his vision of divine things (49-57). A$
to the nature of Hope and its source he shall answer
for himself (58-63). Dante defines hope with exclusive
reference to the future life, and derives it from Scrip-
Cielo Se mai continga che il poema sacro,
Stellate a j q ua l e ha posto mano e cielo e terra,
si che m j ha fatto per pill anni macro,
vinca la crudelta, che fuor mi serra 4
del bello ovil, dov' io dormii agnello
nimico ai lupi, che gli danno guerra ;
con altra voce omai, con altro vello 7
ritornero poeta, ed in sul fonte
del mio battesmo prendero il cappello ;
pero che nella Fede, che fa conte 10
1* anime a Dio, quivi entra* io, e poi
Pietro per lei si mi giro la fronte.
Indi si mosse un lume verso noi '*
di quella spera, ond' usci la primizia
che lascio Cristo dei vicari suoi.
302
CANTO XXV
ture (64-78). James, whose own hope, which fol-
lowed him even to death, is now swallowed up in
victory, still loves the virtue he once practised, and
demands to hear the content of Dante's hope, and its
source (79-87). Dante declares that Isaiah and John
tell him of the double garments of the blessed, and
that this symbol indicates to him the resurrection of
the body as well as the immortality of the soul as
the substantive content of his hope (88-99). A light
as bright as the sun now joins Peter and James,
and is declared by Beatrice to be the Apostle John
(100-117). Dante strains his sight to see John's
body, but is blinded by the glory, and is told that
his body is dust, and awaits the general resurrection ;
Jesus and Mary alone of human beings having arisen
with their bodies to heaven (118-129). Then of a
sudden the harmony is stilled, and the blinded Dante
turns in vain to look upon Beatrice (130-139).
Should it e'er come to pass that the sacred poem The
to which both heaven and earth so have set hand, re
that it hath made me lean through many a year,
should overcome the cruelty which doth bar me
forth from the fair sheepfold wherein I used
to sleep, a lamb, foe to the wolves which war
upon it ;
with changed voice now, and with changed fleece Return to
shall I return, a poet, and at the font of my Florencc
baptism shall I assume the chaplet ;
because into the Faith which maketh souls known
of God, 'twas there I entered ; and afterward
Peter, for its sake, circled thus my brow.
Thereafter moved a light toward us from out
that sphere whence issued forth the first fruits
of his vicars left by Christ.
303
304 PARADISO
Cielo E la mia donna piena di letizia l6
Stellate m j fa s8e * Mira, m ira, ecco il Barone,
per cui iaggift si visita Galizia."
Si come quando il Colombo si pone x
presso al compagno, e P uno all* altro pande,
girando e mormorando, 1* afTezione,
cosi vid' io 1* un dalP altro grande 2a
principe glorioso essere accolto,
Jaudando il cibo che lassft li prande.
Ma poi che il gratular si fu assolto, a s
tacito coram me ciascun s' affisse,
ignito si che vinceva il mio volto.
Ridcndo allora Beatrice disse : * 8
" Inclita vita, per cui la larghezza
della nostra basilica si scrisse,
fa risonar la speme in questa altezza ; 3*
tu sai, che tante volte la figuri,
quanto Jesu ai tre fe' piti chiarezza."
" Leva la testa, e fa che t* assicuri ; 34
ch^ cio che vien quassti dal mortal mondo,
convien ch' ai nostri raggi si maturi."
Questo conforto dal foco secondo 37
mi venne ; ond* io levai gli occhi ai monti,
che gl' incurvaron pria col troppo pondo.
'* Poich^, per grazia, vuol che tu t' affronti 4
Io nostro Imperadore, anzi la morte,
neir aula pill segreta, co' suoi Conti ;
si che, veduto il ver di questa corte, *3
la speme che laggiti bene innamora
in te ed in altrui di cio conforte :
di' quel che ell' &, e come se ne infiora ^
la mente tua, e di' onde a te venne " ;
cosi segui '1 secondo lume ancora.
CANTO XXV 305
And my Lady, full of gladness, said to me, The
Look ! look ! behold the Baron for whose redeemed
sake, down below, they seek Galicia."
As when a dove taketh his place near his com-
panion, and the one poureth out his love for
the other, circling round and murmuring,
so did I see one great chieftain glorious received James and
by the other, praising the food which there
above doth feast them.
But when the greeting was fulfilled, silent before
me each one fixed himself, so kindled it sub-
dued my countenance.
Smiling then Beatrice said : " Illustrious life,
by whom the generosity of our court was
chronicled,
make hope be sounded in this height ; thou
knowest that so many times thou figurest
it as Jesus gave more light unto the three."
" Uplift thy head, and see thou reassure thee, Jamet
for whatso cometh from the mortal world up
hither, behoves it ripen in our rays."
Such exhortation from the second flame came to
me ; whereat I lifted up mine eyes unto the
mountains, which had before down-bowed
them with excess of weight.
" Since of his grace our Emperor willeth that
ere thy death thou be confronted with his
Counts in his most secret hall ;
that, having seen the truth of this court, thou Hope
mayst thereby strengthen in thyself and mo' the
hope that upon earth enamoureth folk of good ;
say what thing it is, and how thy mind is there-
with enflowered, and say whence unto thee it
cometh " ; so followed on the second light.
306 PARADISO
Cieio E quella pia, che guido ie penne
Steliato
alia risposta cosi mi prevenne :
" La Chiesa militante alcun figliuolo &
non ha con piu speranza, com' & scritto
nel sol che raggia tutto nostro stuolo ;
pero gli & conceduto che d' Egitto &
venga in Jerusalemme per vedere,
anzi che il militar gli sia prescritto.
Gli altri due punti, che, non per sapere
son domandati, ma perch& rapporti
quanto questa virtft t' in piacere,
a lui lasc' io ; ch non gli saran forti, 6l
n di iattanza : ed egli a cio risponda,
e la grazia di Dio cio gli comporti."
Come discente ch j a dottor r,econda, ^
pronto e libente, in quello ch* egii sperto,
perch^ la sua bonta si disasconda :
a Speme, diss' io, ^ uno atlender certo
della gloria futura, il qual produce
grazia divina e precedente merto.
Da molte stelle mi vien questa luce ; 7
ma quei la distillo riel mk> cor pria,
che fu sommo cantor del sommo duce.
Sperlno in te, nella sua teodia 73
dice, color che sanno il nome tuo :
e chi nol sa, s j egli ha la fede mia ?
Tu mi stillasti con Io stillar suo
nell' epistola poi, si ch' io son pieno,
ed in altrui vostra pioggia repluo. J>
Mentr' io diceva, dentro al vivo seno 79
di quello incendio tremolava un lampo
subito e spesso, a guisa di baleno.
CANTO XXV 307
And that tender one who guided the feathers of The
my wings to so lofty flight, thus foreran me in
answer :
" Church militant hath not a child richer in hope,
as is written in the sun who o'errayeth all our
host;
therefore was it granted him to come from Egypt
to Jerusalem, to look on her, e'er the pre
scribed limit of his soldiery.
Those two other points asked not that thou
mayst learn, but that he may bear back word how
much this virtue is held in pleasure by thee,-
to him I leave; for they will not be hard, norboast-
ful matter, to him; so let him thereto answer, and
may the grace of God concede this to him."
As the pupil who followeth the teacher, eager
and glad, in that wherein he is expert, in order
that his excellence may be revealed ;
w Hope," said I, " is a certain expectation of Hope
future glory, the product of divine grace and defined
precedent merit.
From many stars cometh this light to me ; but
he first distilled it into my heart who was the
supreme singer of the supreme leader.
Let thtm hope in thce, in his divine song he saith, Whence
who know thy name ; and who knoweth it not, enve
having my faith ?
Thou then didst drop it on me with his dropping,
in thine Epistle, so that I am full and pour
again your shower upon others."
Whilst I was speaking, within the living bosom
of that flame trembled a flash sudden and dense
like unto lightning.
308 PARADISO
Cielo tndi spiro : " L* amore ond' io avvampo 8a
Stellate ancor ve r la virtft, che mi seguette
infin la pal ma, ed all* uscir del campo,
vuol ch' io respiri a te, che ti dilette 8 s
di iei ; ed emmi a grato che tu diche
quello che la speranza ti promette."
Ed io : " Le nuove e le scritture antiche
pongono il segno, ed esso Io mi addita.
Dell' anime che Dio s' ha fatte amiche
Dice Isaia che ciascuna vestita 9 1
neila sua terra fia di doppia vesta,
e la sua terra e* questa dolce vita.
E il tuo fratello assai vie piti digesta, 94
la dove tratta delle bianche stole,
questa rivelazion ci manifesto."
E prima, appresso al fin d' este parole, 97
Sperent in tc, di sopra noi s' udl,
a che risposer tutte le carole ;
poscia tra esse un lume si schiari, T03
si che, se il Cancro avesse un tal cristallo,
1' inverno avrebbe un mese d* un sol di.
E come surge, e va, ed entra in ballo I0 3
vergine lieta, sol per fare onore
alia novizia, e non per alcun fallo,
cos! vid' io Io schiarato splendore to6
venire ai due, che si volgeano a rota,
qual conveniasi al loro ardente amore*
Misesi Ij nel canto e nella nota ; I0 9
e la mia donna in lor tenne 1* aspetto,
pur come sposa, tacita ed immota.
" Questi colui che giacque sopra il petto "*
del nostrb Pellicano, e questi fue
d' in su la croce al grande oflfizio eletto/'
CANTO XXV 309
Then breathed forth : " The love whence I am The
still a-flame to- ward that virtue which followed redeemed
me even to the palm and issuing from the field,
willeth that I breathe on thee who dost delight thee
in her ; and further, 'tis my pleasure that thou
tell the thing which hope doth promise thee."
And I : " The new and the ancient scriptures Content oi
set down the symbol, which again doth point hopc
me to the thing itself. Of the souls which God Whence
hath made his friends derived
Isaiah saith that each one shall be clad with
double garb in its own land, and its own land
is this sweet life.
And more worked out by far, doth thy brother,
where he treateth of the white robes, set forth
this revelation to us."
And, close upon the ending of these words, first
rang above us, Let them hope in thee^ where-
unto all the carols answered ;
then, from amongst themselves, a light flashed John
out, in fashion such that if the Crab contained
a crystal like it winter would have a month of
one unbroken day.
And as doth rise and go her way and enter on
the dance a joyous virgin, only to do honour
to the bride, and not for any failing,
so did I see the illumined splendour join the
other two, who were wheeling round in such
guise as their burning love befitted.
There it launched itself into their music and their
words ; and my Lady held her look upon them
just like a bride, silent and unmoving.
" This is he who lay upon the breast of our
Pelican, and this was he chosen from upon
the cross for the great office."
310 PARADISO
Cielo La donna mia cosi ; n& pero piue "5
Stellato mosse ] a v ; s ta sua di stare attenta
poscia, che prima, alle parole sue.
Quale & colui ch' adocchia, e s' argomenta " 8
di vedere eclissar lo sole un poco,
che per veder non vedente diventa ;
tal mi fee' io a quelP ultimo foco, tai
mentre che detto fu : " Perch t' abbagli
per veder cosa, che qui non ha loco ?
In terra terra il mio corpo, e saragli "
tanto con gli altri che if numero nostro
con 1* eterno proposito s' agguagli.
Con le due stole nel beato chiostro l2 ?
son le due luci sole che saliro ;
e questo apporterai nel mondo vostro."
A questa voce 1' infiammato giro J 3
si quieto con esso il dolce mischio,
che si facea del suon del trino spiro,
si come, per cessar fatica o rischio, *33
li remi, pria nell' acqua lipercossi,
tutti si posan al sonar d' un fischio.
Ahi quanto nella mente mi commossi, *3 6
quando mi volsi per veder Beatrice,
per non poter vedere, ben ch' io fossi
presso di lei, e nel mondo Felice ! *39
1-9. Compare JScloga, i. 42-44, and the Ecloga res-
foruiva of Johannes del Virgilio, 44-46, and Gardner,
iii. 5.
7. Fleete\ keeping up the metaphor of the lamb and
the sheepfold.
14, 15. Peter.
1 8. James, of the " Peter. James and John/' referred
to in the Gospels, is James son of Zebedee, and ia
identified with the James said, by tradition,, to hav?
CANTO XXV 311
My Lady thus ; but no more after than before her The
words moved she her eyes from their fixed redeemed
intent.
As who doth gaze and strain to see the sun
eclipsed a space, who by looking grows bereft
of sight ;
so did I to this last flame till a word came :
" Wherefore dost dazzle thee to see that which
hath here no place ?
Earth in the earth my body is, and there it shall
be, with the rest, until our number equalleth
the eternal purpose.
With the two robes in the blessed cloister are Christ and
the two lights alone which rose ; and this Mary
thou shalt take back into your world."
At this voice the flamed circle stilled itself, to-
gether with the sweet interlacing made by the
sound of the threefold breath,
as, to avert or weariness or peril, the oars till
now smitten upon the water, all pause at a
whistle's sound.
Ah ! how was I stirred in my mind, turning to
look on Beatrice, for that I might not see her,
albeit I was nigh to her and in the world of
bliss !
preached the Gospel in Spain, whose most celebrated
shrine was at Compostella in Galicia. Compare Vita
Nuovci) xli. 46-50. But the James associated with
Peter and John as a " pillar " of the Church in Gal. ii. 9
is "James the Lord's brother" (Gal. i. 19) mentioned
in Acts xv. 13 and elsewhere. It is to him, and not
to the son of Zebedee that the Epistle of James has
usually been assigned. But Dante forgets or ignores
the distinction.
3 i2 NOTES
19, 30. James i. 5.
33. i.e. admitted Peter, James and John to more
intimate knowledge and familiarity than was extended
to the other disciples. Compare Conv. ii. i : 42-51.
The occasions specially referred to are the Transfigura-
tion, the raising of the daughter of Jairus, and the
agony at Gethsemane.
55-57. The Exodus from Egypt had a manifold
significance. Amongst other things it was the symbol
of the liberation of the soul from the bondage of the
flesh ; as the entry into the Promised Land and the
City of God was the symbol of the heavenly life.
Compare Purg. ii. 46. Epist. ad Can. Grand, 133-161
( ?)> especially 152-155, and the cruder statement in
Conv. ii. i : 14-65.
58-60. Cf. xvii. 10-12, xxiv. 40-42.
67-69. It is to be noted that the theological virtue of
Hope, as understood by the Catholic Church, is not a
general hopefulness of disposition, but the specific hope
of the bliss of heaven. Dante's definition is closely
copied from Peter Lombard's " Hope is the certain ex-
pectation of future bliss, coming from the grace of
God and from preceding merits."
73. Ptalm ix. 10. In the Vulgate, ix. n, where the
reading is sf>erfnt = "\et them hope."
76,77. James i. 12. "'With his dropping " = < in
combination with his (David's) teaching.'
84. Martyrdom and death.
88-96. ' Isaiah (Ixi. 7, 10), in describing the gathering
of the redeemed, declares that they shall possess double
things, to wit robes, as your brother-apostle John in de-
scribing the same scene (Revelation, vii. 9), makes yet
clearer. Scripture tells us, then, in symbolical language,
that we shall have two robes , and this symbol, in its turn.
CANTO XXV 313
assures me that we shall have joy of body as well as joy
of soul. The content of my hope, then, is the un-
broken immortality of the soul and the resurrection to
immortality of the body.' (Compare xiv. 61-66, note).
The fanciful and indirect character of this scriptural
support for the belief in the resurrection of the body if
the more remarkable when we consider that i Cor. xv.
would have furnished Dante with a perfectly explicit
statement. Thomas Aquinas, as one would expect,
makes frequent use of this chapter.
100-102. 'The light was as bright as the sun, so
that if it had been in the Crab during the month of
mid-winter (parts of December and January) when the
sun is in the opposite sign of Capricorn, one or the
other always being above the horizon, there would
be no night.'
105. Not performing with any self-conscious desire
for admiration, but simply throwing herself into the
festivities in honour of the bride.
112-114. The pelican, supposed to feed her young
with her own blood, is a frequent symbol of Christ.
Further, see John xiii. 23: xix. 25-27.
118-126. Compare John xxi. 22, 23.
127-129. Christ and the Virgin (compare xxiii.
85-87 : 106-126) alone ascended to heaven with the two
robes (i.e. in the body as well as the spirit). Note that,
according to the conception prevalent in the Middle
Ages, Enoch and Elijah, who were also taken up
bodily from the earth, were not in heaven, but in the
Earthly Paradise. Perhaps the present passage may
be taken as indirect evidence that Dante too accepted
the tradition.
PARADISO
THE Apostle John reassures Dante as to his lost
sight, which Beatrice will restore to him as
Ananias restored his to Paul ; and invites him to dis-
course meanwhile of Love ; and first to tell him what
is the supreme object on which his soul's affection is
fixed (1-12). Dante, resignedly awaiting Beatrice's
succour, declares that he is still burning in that same
flame which she brought into his heart, and that God
is the beginning and end of that and of all his other
loves (13-18). Moved by the Apostle to declare
more at large the justification of his love Dante
answers that, since good as good must be loved, to
know God is of necessity to love him, and goes on to
declare how Aristotle and the Scriptures have made
this truth level to his capacity (19-45). When ques-
tioned as to other reasons for loving God Dante
perceives tha^ he is expected to supplement his
account of the supreme love of God, as good in him-
ttlfy by a statement of the accessory gratitude to God
as good to us, and enumerates the creation of the
Cielo Mentr* io dubbiava per lo viso spentOj,
Stellate del j a fd]gida fiamma che j Q spenge
use! un spiro che mi fece attento,
dicendo : " In tanto che tu ti risense 4
della vista che hai in me consunta,
ben che ragionando la compense.
Comincia dunque, e di' ove s' appunta 7
T anima tua, e fa ragiou che sia
la vista in te smarrita e non defunta ;
perch la donna, che per questa dia M
region ti conduce, ha nello sguardo
la virtii ch' ebbe la man d' Anania,"
CANTO XXVI
world, his own creation, the redemption and the
hope of heaven. He adds that all creatures share his
love in proportion as they share the good which is
supreme in the creator (46-66). A hymn of praise is
raised, and Dante's sight is restored to him ; whereon
he is bewildered by Beatrice's greater beauty and then
by the presence of a fourth flame, wherein he learns
the soul of Adam to abide (67-84). Overwhelmed at
first, then moved to eagerness that will not brook
delay, by finding himself face to face with the human
being who has had such unique experience and who
holds the answer to questions that have so long
tantalised the world, Dante reads the answering
affection of the first father in the swaying undulations
of the light that clothes him and receives the answer
to his unspoken questions, as to chronology, the
language of Eden, the length of the period of inno-
cence and the nature of the sin that cost the world so
dear (85-142).
Whilst I was in suspense concerning my quenched The
sight, I was made heedful by a breath that issued redecmed
from the glowing flame which quenched it,
saying : " Until thou hast again the sense of sight
thou hast consumed on me, 'tis well thou com-
pensate it by discourse.
Begin then, and declare whereon thy mind is
focussed ; and assure thee that thy sight within
thee is confounded, not destroyed ;
because the lady who through this divine region
doth conduct thee hath in her look the power
that was in Ananias' hand."
316 PARADISO
Cielo Io dissi : " Al suo piacere e tosto e tardo 3
Stellate ve g na rimedio agli occhi, che fur porte,
quand* ella entro col foco ond* io sempr' ardo.
Lo ben, che fa contenta questa corte, l6
Alfa ed Omega e" di quanta scrittura
mi legge Amore, o lievemente o forte.*'
Quella medesma voce, che paura *9
tolta m' avea del subito abbarbaglio
di ragionare ancor mi mise in cura ;
e disse : " Certo a piii angusto vaglio **
ti conviene schiarar ; dicer convienti
che drizzo 1' arco tuo a tal berzaglio."
Ed io : " Per filosofici argomenti, *5
e per autorita che quinci scende,
cotale amor convien che in me s' imprenti ;
che" il bene, in quanto ben, come s' intende, a8
cosi accende amore, e tanto maggio,
quanto pill di bontate in s comprende.
Dunque all* essenza, ov' ^ tanto avvantaggio, 3
che ciascun ben che fuor di lei si trova
altro non ch* un lume di suo raggio,
pift che in altra convien che si mova 34
la mente, amando, di ciascun che cerne
Io vero, in che si fonda questa prova.
Tal vero allo intelletto mio sterne 37
colui che mi dimostra il primo amore
di tutte le sustanzie sempiterne.
Sternel la voce del verace autore, 40
che dice a Moise*, di s& parlando :
Io ft faro vedcrc ognt valor e.
Sternilmi tu ancora, comiriciando
1' alto preconio, che grida 1'arcano
di qui laggiil sopra ogni altro bando."
CANTO XXVI 317
I said : " At her good pleasure, soon or late, The
let succour come to the eyes which were the redeemed
gates when she did enter with the fire where-
with I ever burn.
The good which satisfieth this court is Alpha God the
and Omega of all the scripture which love ll?ove
readeth to me with light or heavy stress."
That same voice which had removed my terror
at the sudden dazzlement, set my concern
again upon discourse,
and said : " Yea, through a closer sieve thou needs
must strain ; needs must thou tell me what it
was that aimed thy bow at such a targe."
And I : " By philosophic arguments and by Why ipved
authority which down-cometh hence, such pnmanl y
love must needs stamp itself on me ;
for good, as good, so far as understood, kindleth
love, and so much more by how much more of
excellence it graspeth in itself.
Therefore to the Essence which hath such privi-
lege that whatsoever good be found outside of
it is nought else save a light of its own ray,
more than to any other must the mind needs
move, in love, of whoso doth discern the truth
whereon this proof is founded.
And this same truth is made level to my intellect
by him who doth reveal to me the primal
love of all the eternal beings.
It is made level to me by the voice of that
veracious author who saith to Moses, speaking
of himself : / will cause thee to see all worth.
It is made level to me by thee also, where thou
openest the lofty proclamation which doth
herald upon earth the secrets of this place
above all other declaration."
3i8 PARADI3O
Cielo Ed io udi' : " Per intelletto umano, * 6
Steliato e p er autor j ta( ji a j u i concorde,
de' tuoi amori a Dio guarda il soprano.
Ma di' ancor, se tu senti altre corde *9
tirarti verso lui, si che tu suone
con quanti denti questo amor ti morde."
Non fu latente la santa intenzione &
dell' aquila di Cristo, anzi m' accorsi
dove volea menar mia professione.
Pero ricominciai : " Tutti quei morsi, 5s
che posson far lo cor volger a Dio,
alia mia caritate son concorsi ;
ch& 1' essere del mondo, e 1' esser mio, &
la morte ch' ei sostenne perch' io viva,
e quel che spera ogni fedel, com' io,
con la predetta conoscenza viva,
tratto m' hanno del mar dell ? amor torto,
e del diritto m' han posto alia riva.
Le fronde, onde s' infronda tutto 1' orto 6 *
dell' ortolano eterno, am'io cotanto,
quanto da lui a lor di bene ^ porto."
Si com' io tacqui, un dolcissimo canto 6 ?
risono per lo cielo, e la mia donna
dicea con gli altri : " Santo, Santo, Santo ! "
E come a lume acuto si dissonna 7
per lo spirto visivo che ricorre
allo splendor che va di gonna in gonna,
e lo svegliato cio che vede abborre, 73
si nescia ^ la sua subita vigilia,
fin che 1' estimativa nol soccorre ;
cosi degli occhi miei ogni quisquilia 7 6
fugo Beatrice col raggio de y suoi,
che rifulgean da pift di mille milia ;
CANTO XXVI 319
And I heard : "As urged by human intellect The
and by authorities concordant with it, of thy redeemed
loves keep for God the sovereign one.
But tell me yet if thou feel other cords draw
thee to-wards him, so that thou utter forth with
how many teeth this love doth grip thee."
Not hidden was the sacred purpose of Christ's
eagle, but rather I perceived whither he willed
to lead on my profession.
Wherefore I began again : " All those tooth-
grips which have power to make the heart
turn unto God co-work upon my love ;
for the being of the world and my own being, Secondary
the death that he sustained that I might live, {^ e ses of
and that which each believer hopeth, as do I,
together with the aforesaid living consciousness,
have drawn me from the sea of the perverted
and placed me on the shore of the right love.
The leaves wherewith all the garden of the
eternal Gardener is leafed, I love in measure
of the good that hath been proffered to them
from him."
Soon as I held my peace a sweetest song rang
through the Heaven, and my Lady with the
rest cried : Holy, Holy, Holy ! "
And as at a keen light one wakeneth from slumber Sight
by reason of the visual spirit which runneth to recoven
meet the glow that pierceth tunic after tunic,
and he thus awakened confoundeth what he
seeth, so undiscerning is his sudden vigil
until reflection cometh to its succour ;
so from mine eyes did Beatrice dissipate every
scale with the ray of hers that might cast
their glow more than a thousand miles ;
320 PARADISO
Cielo onde, me* che dinaazi, vidi poi, 79
Stellate e q uag j 8tu p e f at to domandai
d'un quarto lume, ch' io vidi con noi.
E la mia donna : " Dentro da que' rai
vagheggia il suo fattor 1* anima prima,
che la prima virtu creasse mai."
Come la fronda, che flette la cima 8 *
nel transito del vento, e poi si leva
per la propria virtu che la sublima,
fee' io in tanto in quanto ella diceva,
stupendo ; e poi mi rifece sicuro
un disio di parlare, ond' io ardeva ;
e cominciai : " O porno, che maturo
solo prodotto fosti, o padre antico,
a cui ciascuna sposa & figlia e nuro ;
devoto, quanto posso, a te supplico 94
perch& mi parli : tu vedi mia voglia,
e, per udirti tosto, non la dico."
Tal volta un animal coperto broglia 97
si che T affetto convien che si paia
per Io seguir che face a lui 1* invoglia ;
e similmente 1' anima primaia I0
mi facea trasparer per la coperta
quant' ella a compiacermi venia gaia.
Indi spiro : " Senz' essermi profFerta I03
da te, la voglia tua discerno meglio
che tu qualunque cosa t' & pii) certa i
perch' io la veggio nel verace speglio Io6
che fa di s pareglio all' altre cose,
e nulla face lui di s pareglio.
Tu vuoi saper quant' & che Dio mi pose ICXJ
nell' eccelso giardino, ove costei
a cosi lunga scala ti dispose,
CANTO XXVI 321
whence better than before I saw thereafter, and The
as one stupified, made question as to a fourth redeemed
light which I perceived with us.
And my Lady : " Within those rays holdeth Adam
amorous converse with its maker the first
soul that the first Power e'er created."
As the spray which bendeth down its head as
the wind passeth over, and doth then uplift
itself by its own power which doth raise it up,
did I, whilst she was speaking, all bemazed ; and
then was reassured by a desire to speak, where-
with I was a-burning ;
and I began : " O fruit, who wast alone pro- Dante's
duced mature, O ancient father who hast both questioning
daughter and daughter-in-law in every bride ;
devoutly as I may do I implore thee that thou
speak to me ; thou seest my will, and to hear
thee the sooner I not utter it."
Sometimes an animal swayeth beneath a covering
so that its impulse must needs be apparent, since
what envelopeth it followeth its movements ;
and in like manner that first soul made appear
through its covering with what elation it
advanced to do me pleasure.
And from it breathed : " Though not set forth Adam s
to me by thee, I better do discern thy will than reply
thou the thing which is most certain to thee,
because I see it in the veracious Mirror which
doth make himself reflector of all other things,
and nought doth make itself reflector unto him.
Thou wouldst know how long the time since
God placed me in the uplifted garden wherein
she there prepared thee for so long a stair,
322 PARADISO
Cielo e quanto fu diletto agli occhi miei, " a
Stellato e j a p rO pri a cagion del gran disdegno,
e 1* idioma ch' usai e ch' io fei.
Or, figliuol mio, non il gustar del legno "5
fu per se" la cagion di tanto esilio,
ma solamente il trapassar del segno.
Quindi, onde mosse tua donna Virgilio, " 8
quattromila trecento e due volumi
di sol desiderai questo concilio ;
e vidi lui tornare a tutti i lumi I21
della sua strada novecento trenta
fiate, mentre ch' io in terra fu' mi.
La lingua ch' io parlai fu tutta spenta I7 *
innanzi assai ch* all* opra inconsumable
fosse la gente di Nembrot attenta ;
ch& nullo effetto mai razionabile,
per Io piacere uman, che rinnovella,
seguendo il cielo, sempre fu durabile.
Opera naturale & ch' uom favella ; *3
ma, cosi o cosl, natura lascia
poi fare a voi secondo che v' abbella.
Pria ch 9 io scendessi all' infernale ambascia, *33
.7 s' appellava in terra il sommo bene,
onde vien la letizia che mi fascia ;
El si chiamo da poi, e cio conviene, l &
che* 1' uso de j mortali come fronda
in ramo, che sen va ed altra viene.
Nel monte, che si leva pill dall' onda, 1 39
fu' io, con vita pura, e disonesta,
dalla prim' ora a quella che seconda,
come il sol muta quadra, 1' ora sesta." ***
12. Acts ix. io- 1 8.
28-30. Compare xxviii. 106-111, as well as xiv 40
iqq.< and other passages, and see note on 37-39.
CANTO XXV! 323
and how long the delight endured unto my The
eyes, and the true cause of the great in- redeemed
dignation, and the idiom which I used and
which myself composed.
Now know, my son, that not the tasting of the
tree was in itself the cause of so great exile,
but only the transgressing of the mark.
From that place whence thy Lady dispatched Chronoloffy
Virgil, four thousand three hundred and two
revolutions of the sun went out my longing
for this gathering ;
and I beheld him course through all the lights
of his path nine hundred times and thirty
whilst I abode on earth.
The tongue I spoke was all quenched long ere
the work that ne'er might be completed was
undertaken by the folk of Nimrod ;
for never yet did product of the reason maintain
itself for ever, because of human preference
which doth change in sequence with the heaven.
That man should speak is nature's doing ; but
thus or thus nature permitteth to you as best
seemeth you.
Ere I descended to the infernal anguish, J was Divine
the name on earth of that supreme good whence names
cometh the gladness that doth swathe me ;
El was he called thereafter ; and this is fitting,
for the use of mortals is as the leaf upon the
branch which goeth and another followeth.
On the mount which most doth rise from out the
wave was I, with life pure and disgraced, from
the first hour to that which followeth, when the
sun changeth quadrant, next on the sixth hour."
34-36. ' Whosoever perceives that God is the
supreme good (the truth on which rests the proof
324 NOTES
that he is the supreme object of love) cannot fail to
love him supremely.'
37-39. This is clearly Aristotle, who teaches that
God is the supreme object towards whom the heavens
yearn (Wallace, 39 and 46, as above). The extension
of this idea from the heavens to the Angels or Deities
is not remote from Aristotle's spirit, and is entirely
germane to Dante's conception of it. (Compare Conv.
ii. 5: and also Parad. ii. 139-144, note.} The
principle of lines 28-30 underlies all Aristotle's phil-
osophy ; but perhaps Dante had specially in mind
the passage in the Metaphysics where Aristotle says
that what moves other things, though itself unmoved,
is " the object of longing " or "the object of intellect-
ual apprehension ; " and adds that " the principles of
these two are identical." Albertus, (with whom
Thomas substantially agrees) interprets them as mean-
ing appetibile bonum and intelligibile bonum, * that which
asserts itself as good to our desire ' and ' that which
asserts itself as good to our intellect. ' He goes on to
explain that the former may be delusive and may be
resisted, but the latter " provoketh our longing without
let and without intermediary ; because there is no need
that it should first announce itself as good through the
sense in order to stir the appetite; nor is there any
clog to it on the part of the receiving intellect, since
the thing loved is good in itself and . . . winneth the
undivided longing of him upon whom it is poured."
42. Exodus xxxiii. 19. The Vulgate reads, *' ego
oslendam omne bonum tibi. n
43-45. Probably the reference is to Rev. i. 8.
Others understand I John iv. 16; but it seems im-
possible to take these three lines as anything but an
express description of the Apocalypse.
53. Christ's eagle. Compare Rev. iv. 7. See also
Purg. xxix. 88-105. .
72. The various coats of the eye.
106-108. Both the construing and the interpreta-
tion of this passage have given rise to much dispute
The translation here given takes it to mean that
everything is perfectly reflected in God, and there-
fore he who looks on God sees everything perfectly.
But no single thing and no single truth (nor even
the sum of them all, compare xix. 40-45) is a com-
CANTO XXVI 325
plete and perfect reflection of God. Therefore he
who sees anything, or everything, apart from God,
cannot see it in its completeness. Hence he who
looks on God sees the most secret and complex thing
more perfectly than he can grasp even the most
axiomatic truth in detachment. Compare xxxiii. 100-
105: also ii. 43-45 : vi. 19-21.
no, ii i. The Earthly Paradise or Garden of Eden,
where Beatrice met Dante.
115-117. Speculations were frequent as to whether
the eating of the fruit was to be taken literally, or
whether it was a mere veil under which some more
heinous offence was really indicated. These lines are
intended to brush aside such speculations, and to explain
that no breach of a direct command of God can be
regarded as trivial. Compare Anselm : " Wert thou
to find thyself in the presence of God, and were one
to say to thee, Look this -way^ and God counterwise,
/ 'would by no means have thee look that ivay, search thou
in thy heart what there is amongst all things that are,
for which thou shouldst cast that glance, counter to
the will of God." Anselm's interlocutor declares that
he would not do it to save the whole creation, no, nor
to save many creations, did such exist.
1 1 8. Limbo. Compare Inf. ii. and iv. 43-63, especi-
ally 55.
124-126. Contrast De Vulgari Eloquentia, i. 6: 38-61.
128, 129. i.e. Human pleasure, choice, or preference,
varies under the changing influence of the heavenly
bodies.
134. To be pronounced jah. Compare Psalm Ixviii.
4. {Psalm Ixvii. 5, in the Vulgate, which reads Dominus
nomen illi. But Jerome had noted the Hebrew reading
here and elsewhere, and had passed the name Jah into
the current of Christian tradition.) There are many
proper names and some other words compounded with
the divine name in this form, such as Hallelujah.
136. El, signifying "the Mighty," is, according to
Hebrew lexicographers " the most ancient and general
name " for Deity. It frequently occurs in various books of
the Bible. But the more common designation is Elohim,
probably not to be connected etymologically with El.
139-142. The life in Paradise, therefore, only en-
dured ix hours, or something over.
PARADISO
THE poet's ear and eye drink for a space of the glory
of Paradise ( i -9) and afterwards, amid deep silence,
first the light of Peter glows red with indignation as he
denounces the doings of Pope Boniface VIII. (10-27);
then all heaven is suffused with the same glow and
Beatrice's cheek Hushes as at a tale of shame, while
Peter pursues his denunciation, including Clement the
Gascon and John of Cahors in its sweep ; and then pro-
mises redress and bids Dante bear the news to earth (28-
66). The triumphant spirits, like flashes of flame, rain
upwards into the higher heaven, and Beatrice bids Dante
look down upon the earth (67-78). Dante is in Gemini
and the Sun in Aries, with Taurus between, and there-
fore the half of the earth illuminated by the sun does
not correspond with the half that the Seer commands.
He sees the earth as we see the moon when she is past
the full. The illuminated portion stretches from far
west of Gibraltar to the thore of the Levant ; and the
Cielo " Al Padre, ai Figlio, allo Spirito Santo "
Stellate comincio " Gloria " tutto il Paradiso,
si che m' inebbriava il dolce canto.
Cid ch* io vedeva, mi sembiava un riso *
dell' universo ; per che mia ebbrezza
entrava per 1' udire e per lo viso.
O gioia ! o ineffabile allegrezza ! 9
o vita intera d* amore e di pace !
o scnza brama sicura ricchezza !
Dinanzi agli occhi miei le quattro face w
stayano accese, e quella che pria venne
incomincio a farsi pill vivace ;
e tal nella sembianza sua di venne, *s
qual diverrebbe Giove, se' egli e Marte
fossero augelli, e cambiassersi penne.
CANTO XXVII
darkened portion stretches further east (79-87). Turn-
ing back with renewed longing to Beatrice Dante sees
her yet more beautiful and rises with her to the Prlmum
Mobile (88-99). Beatrice expounds to him how time
and space take their source and measure from this
sphere, and have no relevancy to aught that lies beyond
it. It is girt (how, God only understandeth) not by
space but by the Divine light and love (100-110).
Then, with deep yearning, Beatrice turns her thoughts
back to the besotted world wherein faith and innocence
find refuge only in the hearts and lives of infants, and
where humanity blackens from its birth (111-138)
And all this not because of any inherent degeneracy
but because there is none to rule. But ere the hun-
dredth of a day by which the Julian exceeds the Solar
year shall by its accumulations have made January cease
to be a Winter month ! the course shall be reversed
(159-148).
All Paradise took up the strain, " To the Father, The
to the Son, to the Holy Spirit, glory ! " so re
that the sweet song intoxicated me.
Meseemed I was beholding a smile of the
universe ; wherefore my intoxication entered
both by hearing and by sight.
O joy ! O gladness unspeakable ! O life com-
pact of love and peace ! O wealth secure that
hath no longing !
Before mine eyes the four torches stood en-
kindled, and the one which had first ap-
proached me began to grow more living ;
and such became in semblance as would Jupiter
if he and Mars were birds and should ex
change their plumage.
328 PARADISO
Cielo La provvidenza, che quivi comparte * 6
Stellate yice ed O ffi c i 0> ne i beato coro
silenzio posto avea da ogni parte,
quando io udi' : " Se io mi trascoloro, 9
non ti maravigliar ; ch, dicend' io,
vedrai trascolorar tutti costoro.
Quegli ch' usurpa in terra il loco mio, aa
il loco mio, il loco mio che vaca
nella presenza del figliuol di Dio,
fatto ha del cimitero mio cloaca 2 5
del sangue e della puzza, onde il perverso,
che cadde di quassii, laggiu si placa."
Di quel color, che per Io sole avverso a8
nube dipinge da sera e da mane,
vid' io allora tutto il ciel cosperso :
e, come donna onesta, che permane 31
di s& sicura, e, per P altrui fallanza,
pure ascoltando, timida si fane,
cosi Beatrice trasmuto sembianza ; 34
e tal eclissi credo che in ciel fue,
quando pati la suprema possanza.
Poi procedetter le parole sue 3?
con voce tanto da s trasmutata,
che la sembianza non si muto pitie :
" Non fu la sposa di Cristo allevata 4
del sangue mio, di Lin, di quel di Cleto,
per essere ad acquisto d* oro usata ;
ma per acquisto d j esto viver lieto 43
e Sisto e Pio e Calisto ed Urbano
sparser Io sangue dopo molto fleto.
Non fu nostra intenzion ch' a destra mano * 6
dei nostri successor parte sedesse,
parte dalP altra, del popol Cristiano ;
CANTO XXVII 329
The providence which there assigneth function The
and office had imposed silence on the blessed f? c ter mc '
choir on every side,
when I heard : " If I transform my hue, marvel
thou not ; for, as I speak, thou shalt see all
of these transform it too.
He who usurpeth upon earth my place, my place,
my place, which in the presence of the Son of
God is vacant,
hath made my burial-ground a conduit for that
blood and filth, whereby the apostate one who fell
from here above, is soothed down there below."
With that colour which painteth a cloud at even Wrath in
i t i* i T i heaven
or at morn by the opposing sun, did I then
see all heaven o'erfused ;
and as a modest dame who remaineth sure of
herself, yet at another's fault, though only
hearing it, feeleth all timid,
so Beatrice changed her semblance; and such,
I take it, was the eclipse in heaven when the
supreme Might suffered.
Then his discourse proceeded, with voice so
far transmuted from itself, that his semblance
had not altered more :
"The spouse of Christ was not reared upon my Ancient
blood, and that of Linus and of Cletus, that popes
she might then be used for gain of gold ;
but 'twas for gain of this glad life that Sixtus
and Pius, Calixtus and Urban shed their
blood after many a tear.
It was not our purpose that on the right hand
of our successors one part of the Christian
folk should sit, and one part on the other ;
330 PARADISO
Cielo n che le chiavi, che mi fur concesse, *
Stcliato divenisser segnacolo in vessillo,
che contra i battezzati combattesse ;
u ch' io fossi figura di sigillo 5a
ai privilegi veriduti e mendaci,
ond' io sovente arrosso e disfavillo.
In vesta di pastor lupi rapaci
si veggion di quassii per tutti i paschi.
O difesa di Dio, pet ch^ pur giaci ?
Del sangue nostro Caorsini e Guaschi * 8
s 9 apparecchian di bere. O buon principio,
a che vil fine convien che tu caschi !
Ma T alta provvidenza, che con Scipio 6l
difese a Roma la gloria del mondo,
soccorra tosto, si com' io concipio.
E tu, figliuol, che per Io mortal pondo 6<i
ancor gift tornerai, apri la bocca,
e non ascender quel ch' io non asrondo."
Si come di vapor gelati fiocca 67
in giuso 1* aer nostro, quando il corno
della Capra del ciel col sol si tocca ;
in su vid' io cosi 1* etere adorno 7
farsi, e fioccar di vapor trionfanti,
che fatto avean con noi quivi soggiorno.
Lo viso mio seguiva i suoi sembianti, 73
e segui in fin che il mezzo, per Io molto,
gli tolse il trapassar del pid avanti.
Onde la donna, che mi vide assolto 7<5
dell* attendere in su, mi disse : " Adi ma
il viso, e guarda come tu sei volto."
DalP ora chi' io avea guarda to prima,
io vidi mosso me per tutto Parco
che fa dal mezzo al fine il primo clima ;
CANTO XXVII 33i
nor that the keys given in grant to me should The
become the ensign on a standard waging redeen
war on the baptised ;
nor that I should become the head upon the
seal to sold and lying privileges, whereat I
often blush and shoot forth flames.
In garb of pastors ravening wolves are seen from
here above in all the pastures. Succour of
God ! oh wherefore liest thou prone ?
Cahorsines and Gascons make ready to drink Modern
our blood. Oh fair beginning, to what vile popes
ending must thou fall !
But the lofty Providence, which with Scipio
defended the glory of the world for Rome,
will soon bring succour, as I deem.
And thou, my son, who, for thy mortal weight,
shalt return below once more, open thy mouth
and hide thou not the thing which I not hide."
As our atmosphere raineth down in flakes the
frozen vapours when the horn of the heavenly
Goat is touched by the sun ;
so did I see the ether adorn itself and rain up-
ward the flakes of the triumphant flashes,
which had made sojourn there with us.
My sight was following their semblance, and
followed till the medium, by excess, deprived
it of the power to pierce more far.
Whereat the Lady, who saw me now absolved from Retrospect
straining upward, said to me : " Down plunge
thy sight and see how thou hast rolled."
From the hour at which I had before looked
down, I saw that I had moved through the
whole arc which the first Climate makes from
middle unto end ;
332 PARADISO
Cielo si ch* io vedea di la da Gade il varco 8a
Stellate Q |j e Uli sse> e di q ua p res so il lito
nel qual si fece Euro pa dolce carco.
E piti mi fora discoperto il sito 8 *
di questa aiuola ; ma il sol procedea,
sotto i miei piedi, un segno e piti partito.
Salita La mente innamorata, che donnea
con la mia donna sempre, di ridure
ad essa gli occhi piti che mai ardea :
e se natura od arte fe' pasture 9 1
da pigliare occhi, per aver la mente,
in carne umana o nelle sue pitture,
tutte adunate parrebber niente 94
ver lo piacer divin che mi rifulse,
quando mi volsi al suo viso ridente.
.frimo la virtu, che lo sguardo m' indulse, 97
Mobile iiL-j j T j j i
del bel nido di Leda mi divelse,
e nel ciel velocissimo m' impulse.
Le parti sue vivissirne ed eccelse 10
si uniformi son ch' io non so dire
qual Beatrice per loco mi scelse.
Ma ella, che vedeva il mio disire, IO -5
incomincio, ridendo tanto Iiet9
che Dio parea nel suo volto gioire :
" La natura del mondo, che quieta
il mezzo, e tutto 1'altro intorno move,
quinci comincia come da sua meta.
E questo cielo non ha altro dove I0 9
che la mente divina, in che s'accende
1'amor che il volge e la virtti ch' ei pi-,ve.
Luce ed amor d' un cerchio lui comprend- , ll?
si come questo gli altri, e quel precinto
colui che il cinge solamente intende.
CANTO XXVII 333
so that I saw beyond Cadiz the mad way which The
Ulysses took, and on this side, hard by, the shore redeemed
whereon Europa made herself a sweet burden.
And further had the site of this thrashing-floor
been unfolded to me, save that the sun was
in advance beneath my feet, severed by a Sign
and more from me.
My enamoured mind, which held amorous con-
verse ever with my Lady, burned more than
ever to bring back my eyes to her ;
and whatsoever food nature or art e'er made, to
catch the eyes and so possess the mind, be it
in human flesh, be it in pictures,
if all united, would seem nought towards the
divine delight which glowed upon me when
that I turned me to her smiling face.
And the power of which that look made largess The
to me, from the fair nest of Led a plucked me
forth, and into the swiftest heaven thrust me.
Its parts most living and exalted are so uniform
that I know not to tell which Beatrice chose
for my position.
But she, who saw my longing, smiling began
so glad that God seemed joying in her
countenance
"The nature of the universe which stilleth the
centre and moveth all the rest around, hence
doth begin as from its starting point.
And this heaven hath no other where than the
divine mind wherein is kindled the love which
rolleth it and the power which it sheddeth.
Light and love grasp it in one circle, as doth it
the others, and this engirdment he only who
doth gird it understandeth.
334 PARADISO
Primo Non suo moto per altro distinto ;
Mobile ma gjj a j tr j gon m i sura ti da questo,
si come dieci da mezzo e da quinto.
E come il tempo tenga in cotal testo II8
le sue radici e negli altri le fronde,
omai a te puot' esser manifesto.
O cupidigia, che i mortali afFonde
si sotto te, che nessuno ha potere
di trarre gli occhi fuor delle tue onde !
Ben fiorisce negli uomini il volere ; ia *
ma la pioggia continua converte
in bozzacchioni le susine vere.
Fede ed innocenza son reperte ?
solo nei parvoletti ; poi ciascuna
pria fugge che le guance sien coperte.
Tale, balbuziendo ancor, digiuna, '3
che poi divora, con la lingua sciolta,
qualunque cibo per qualunque lima ;
e tal, balbuziendo. ama ed ascolta *33
la madre sua, che, con loquela intera,
disira poi di vederla sepolta.
Cosi si fa la pelle bianca, nera, ***
nel primo aspetto, della bella figlia
di quei ch'apporta mane e lascia sera.
Tu, perch non ti facci maraviglia, f 39
pensa che in terra non chi governi ;
onde si svia Pumana famiglia.
Ma prima che gennaio tutto si sverni, X 4 2
per la centesma ch' e laggiii negletta,
ruggiran si questi cerchi superni
che la fortuna, che tanto s'aspetta, x *5
le poppe volgera u' son le prore,
si che la classe correra diretta ;
e vero frutto verra dopo il fiore." ** 8
CANTO XXVII 335
Its movement by no other is marked out ; but The angels
by it all the rest are measured, as ten by half
and fifth.
And how Time in this same vessel hath its roots, The roots
and in the rest its leaves, may now be mani- of time
fest to thee.
O greed, who so dost abase mortals below thee,
that not one hath power to draw his eyes forth
from thy waves!
'Tis true the will in men hath vigour yet ; but
the continuous drench turneth true plum fruits
into cankered tubers.
Faith and innocence are found only in little Degener-
children ; then each of them fleeth away J^
before the cheeks are covered.
Many a still lisping child observeth fast, who
after, when his tongue is free, devoureth every
food in every month ;
and many a lisping child loveth and hearkeneth
to his mother, who after, when his speech is
full, longeth to see her buried.
So blackeneth at the first aspect the white skin
of his fair daughter who bringeth morn and
leaveth evening.
And thou, lest thou make marvel at it, reflect that
there is none to govern upon earth, wherefore
the human household so strayeth from the path.
But, ere that January be all un wintered by that
hundredth part neglected upon earth, so shall
these upper circles roar
that the fated season so long awaited shall turn
round the poops where are the prows, so that
the fleet shall have straigfrt course ; and true
fruit shall follow on the flower."
336 NOTES
13-15. Changed from white to red.
22-24. The charge of usurpation and the declaration
that the Papacy is vacant doubtless bear a specific
reference to the measures which Boniface took to force
his predecessor Celestine V. (compare Inf. iii. 58-60)
to resign. See Villani, viii. 5. But Dante does not
consistently regard Boniface as a no-pope. Compare
Purg. xx. 85-90.
40-45. A selection of the Popes of the first three
centuries.
46-48. Refers to the Papal hostility to the adherents
of the Empire.
49-51. Perhaps a specific reference to the struggle
of Boniface with the Colonna family Compare Inf.
sxvii. 85-90. Villani, viii. 23.
58. Clement V. (1305-1314) was a Gascon, and
John XXII. (1316-1334) a native of Cahors.
61. Cf. note to vi. 53, and Conv. iv. 5 : 164-171.
69. The Sun is in Capricorn in parts of December
and January.
74, 75. Contrast xxx. 121-123: xxxi. 78.
79-81. Compare xxii. 124-154. The "climata" are
latitudinal divisions which may be applied equally to
the heavens and the earth. There is some difference of
usage amongst the mediaeval geographers, but it seems
probable that Dante regarded the Twins, in which he
was situated, as lying on the upper confines of the first
clima. The passage, therefore, seems to mean simply,
' I had revolved, with the first clima, through a whole
quadrant.'
CANTO XXVII 337
83, 84. It was now sunset on the coast of Phoenicia,
where Jupiter, in the form of a bull, took Europa on hia
shoulders. From this we must calculate back to the
position indicated at the close of Canto xxii. It
should be borne in mind that according to Dante's
geography Jerusalem was the centre of the inhabited
globe ; the mouths of the Ganges were the extreme to
the east, 90 distant from Jerusalem; and Gibraltar
the extreme to the west, also 90 from Jerusalem;
Rome being midway between Jerusalem and Gibraltar.
The maps on pp. 396, 397, will complete the ex-
planation.
98. The twins, Castor and Pollux, children of Leda,
whom Jupiter wooed in the form of a swan.
106-108. 'The natural property in virtue of which,'
&c. Compare iv. i$i,note.
136-138. A difficult and disputed passage. Line
138 can only mean "the Sun"; and since he is the
"father of each mortal life" (xxii. 116), and since
man is " begotten by man and by the sun " (Compare
De Monarckia, i. 9 : 6, 7), we are perhaps right in taking
his " fair daughter " to be Humanity.
142, 143. The Julian calendar (which we rectified
in 1752) makes the year n m. 14 sec. (very roughly
one hundredth of a day) too long. In Dante's time,
therefore, January began, by calendar, a little later in
the real year every season ; and thus, in the course of
ages, it would begin so late that winter would really
be over before we came to New Year's Day by calendar.
The substitution of an immense period for a short
one is parallel to our " not a thousand miles hence. "
PARADISO
AFTER Beatrice's discourse Dante, gazing upon her
eyes, is suddenly aware of the reflection in them of
a thing which was not in his sight or thought (1-11),
and on turning to see what it may be he perceives a point
of intensest light (13-21) with nine concentric circles
wheeling round it ; swift and bright in proportion to
their nearness to the point (11-39). Beatrice, quoting
Aristotle's phrase concerning God, declares that Heaven
and all Nature hang upon that point, and bids Dante
r.ote the burning love that quickens the movement of
the inmost circle (40-45). Thereon Dante at once per-
ceives that the nine circles represent the Intelligences
or angelic orders connected with the nine revolving
heavens, but cannot see why the outmost, swiftest,
widest sweeping and most divine heaven should cor-
respond with the inmost and smallest angelic circle
(46-57). Beatrice explains that the divine substance
of the heavens being uniform that heaven which is
materially greatest has in it the most of excellence ;
but it is the excellence, not the size, that is essential.
Iii like manner swiftness and brightness r are the measure
of the excellence of the angelic circles, and therefore
Primo Poscia che contro alia vita presente
Mobile j e - m j 8er i mortal! aperse il vero
quella che imparadisa la mia mente ;
come in lo specchio fiamma di doppiero *
vede colui che se n'alluma retro,
prima che 1'abbia in vista o in pensiero,
e s& rivolge, per veder se il vetro ^
gli dice il vero, e vede ch' ei s' accorda
con esso, come nota con suo metro ;
cosi la mia memoria si ricorda 10
ch' io feci, riguardando nei begli occhi,
onde a pigliarmi fece Amor la corda :
338
CANTO XXVIII
the inmost of them which is swiftest and brightest
represents those intelligences that love and know
most ; and the spiritual correspondence is complete be-
tween the two diverse spacial presentations. Thus the
relativity of space-conceptions is suggested. God may
be conceived as the spaceless centre of the universe
just as well as the all-embracer (58-78). Dante, now
enlightened, sees the circles shoot out countless sparks
that follow them in their whirling ; and hears them all
sing Hosanna ; while Beatrice further explains how the
swift joy of the angeis is proportioned to their sight,
their sight to their merit, won by grace and by exer-
cise of will ; whereas love is not the foundation but
the inevitable consequence of knowledge (79-129). She
has explained the three hierarchies and nine orders of
the Angels, as Dionysius (enlightened by his own in-
tense passion of contemplation, and instructed by
Paul who had been rapt to heaven), had set them
forth. Gregory, having departed from the scheme of
Dionysius, smiled at his own error when he beheld this
heaven (130-159).
When, counter to the present life of wretched The angels
mortals, the truth had been revealed by her
who doth emparadise my mind ;
as in the mirror a taper's flame, kindled behind
a man, is seen of him or ere itself be in his
sight or thought,
and he turneth back to see whether the glass
speak truth to him, and seeth it accordant
with it as song-words to their measure ;
so doth my memory recall it chanced to me,
gazing upon the beauteous eyes whence love
had made the noose to capture me ;
S39
340 PARADISO
Primo e com* io mi rivolsi, e furon tocchi 3
Mobile u m j e j j a c ^ c j le p are j n q ue j vo ] ume>
quandunque nel suo giro ben s' adocchi,
un punto vidi che raggiava iume l6
acuto si che il viso, ch' egli affoca,
chiuder conviensi, per lo forte acume ;
e quale stella par quinci pi& poca, *9
parrebbe luna locata con esso,
come stella con stella si colloca.
Forse cotanto, quanto pare appresso M
alo cinger la luce che il dipigne,
quando il vapor, che il porta, pill spesso,
distante intorno al punto un cerchio d' igne 2 5
si girava si ratto, ch* avria vinto
quel moto che pill tosto il mondo cigne ;
e questo era d' un altro circuncinto, a8
e quel dal terzo, e il terzo poi dal quarto,
dal quinto il quarto, e poi dal sesto il quint o.
Sopra seguiva il settimo si sparto 3*
gia di larghezza, che il messo di Juno
intero a contenerlo sarebbe arto.
Cosi 1' ottavo e il nono ; e ciascheduno 34
pill tardo si movea, secondo ch' era
in numero distante pill dall' uno ;
e quello avea la fiamma pid sincera, 37
cui men distava la favilla pura ;
credo, pero che piu di lei s' invera.
La donna mia, che mi vedeva in cura *
forte sospeso, disse : " Da quel punto
depende il cielo, e tutta la natura.
Mira quel cerchio che pill gli congiunto, *3
e sappi che il suo movere e* si tosto
per 1' afFocato amore ond' egli e* punto."
CANTO XXVIII 341
and when I turned, and mine own were smitten The angels
by what appeareth in that volume whene'er
upon its circling the eye is rightly fixed,
a point I saw which rayed forth light so keen,
needs must the vision that it flameth on be
closed because of its strong poignancy ;
and whatever star from here appeareth smallest,
were seen a moon neighboured with it, as star
with star is neighboured.
Perhaps as close as the halo seemeth to gird the God and
luminary that doth paint it, whenso the vapour
which supporteth it is thickest,
at such interval around the point there wheeled
a circle of fire so rapidly it had surpassed the
motion which doth swiftest gird the universe ;
and this was by a second girt around, that by a
third, and the third by a fourth, by a fifth the
fourth, then by a sixth the fifth.
Thereafter followed the seventh, already in its
stretch so far outspread that were the messenger
of Juno made complete, it were too strait to
hold it.
And so the eighth and ninth ; and each one
moved slower according as in number it was
more remote from unity ;
and that one had the clearest flame, from which
the pure spark was least distant; because, I take
it, it sinketh deepest into the truth thereof.
My Lady, who beheld me in toil of deep God
suspense, said : " From that point doth hang
heaven and all nature.
Look on that circle which is most conjoint thereto,
and know its movement is so swift by reason
of the enkindled love whereby 'tis pierced.' 7
342 PARADISO
PHmo Ed io a iei : " Se il moncio fosse posto * 6
Mobile con J'ordine, ch' io veggio in quelle rote,
sazio m'avrebbe cio che m' & proposto.
Ma nel mondo sensibile si puote 49
veder le volte tanto pid divine,
quant' elle son dal centro pifc remote.
Onde, se il mio disio dee aver fine 5*
in questo miro ed angelico temple,
che solo amore e luce ha per confine,
udir conviemmi ancor perch& 1'esemplo 55
e Pesemplare non vanno d' un modo ;
che" io per me indarno cio contemplo."
" Se li tuoi diti non sono a tal nodo &
sufficient], non & maraviglia,
tanto, per non tentare, e* fatto sodo."
Cosi la donna mia ; poi disse : " Piglia 6x
quel ch' io ti dicero, se vuoi saziarti,
ed intornc da esso t' assottiglia.
Li cerchi corporai sono ampi ed arti, 6 *
secondo il piu e il men della virtute,
che si distende per tutte lor parti.
Maggior bonta vuol far maggior salute ; *
niaggior salute maggior corpo cape,
8* egli ha le parti egualmente compiute,
Dunque costui, che tutto quante rape
1'altro universo seco, corrisponde
al cerchio che pill ama e che piii sape.
Per che, se tu aila virtil circonde 73
la tua misura, non alia parvenza
delle sustanzie che t'appaion tonde,
tu vederai mirabil conseguenza,
di maggio a piti e di minore a meno,
to ciascun cielo, a sna intelligenza/'
CANTO XXVIII 343
And I to her : " Were the universe disposed in The angeli
the order I behold in these wheelings, then
were I satisfied with what is set before me.
But in the universe of sense we may see the
circlings more divine as from the centre they
are more removed.
Wherefore, if it behoveth my desire to find its
goal in this wondrous and angelic temple which
hath only love and light for boundary,
needs must I further hear wherefore the copy Hierarchies
and the pattern go not in one fashion ; for, and s P her s
for myself, I gaze on it in vain."
" And if for such a knot thy fingers are not able,
no marvel is it ; so hard hath it become by
never being tried."
So my Lady ; and then said : " Take that
which I shall tell thee, wouldst thou be
satisfied, and ply thy wit around it.
The corporeal circles are ample or strait
according to the more or less of the virtue
which spreadeth over all their parts.
Greater excellence hath purpose to work greater
weal ; and greater weal is comprehended in the
greater body if that the parts be equally con-
summate.
Therefore the one which sweepeth with it all the Their con-
rest of the universe, corresponded! to the circle 8fru<
that most loveth and most knoweth.
Wherefore, if thou draw thy measure round the
virtue- not the semblance of the substances
which appear to thee in circles,
thou wilt see a wondrous congruance of greater
unto more and smaller unto less in every
heaven to its intelligence."
344 PARADISO
Primo Come rimane splendido e sereno 79
1' emisperio dell'aer, quando soffia
Borea da quella guancia ond' e* piu leno,
per che si purga e risolve la roffia 8a
che pria turbava, si che il ciel ne ride
con le bellezze d' ogni sua paroffia ;
cosi fee' io, poi che mi provvide
la donna mia del suo risponder chiaro,
e, come Stella in cielo, il ver si vide.
E poi che le parole sue restaro,
non altrimenti ferro disfavilla
che bolle, come i cerchi sfavillaro.
Lo incendio lor seguiva ogni scintilla ; 9*
ed eran tante, che il numero loro
piu che il doppiar degli scacchi s 7 immilla.
Io sentiva osannar di coro in coro 94
al punto fisso che li tiene all'f/i,
e terra sempre, nel qual sempre foro ;
e quella, che vedeva i pensier dubi 97
nella mia mente, disse : " I cerchi primi
t' hanno mostrati i Serafi e i Cherubi.
Cosl veloci seguono i suoi virni, I0
per simigliarsi al punto quanto ponno,
e posson quanto a veder son sublimi.
Quegli altri amor, che intorno a lor vonno, I0 3
si chiaman Troni del divin aspetto,
perch il primo ternaro terminonno.
E dei saper che tutti hanno diletto, Io6
quanto la sua veduta si profonda
nel vero, in che si queta ogn' intelletto.
Quinci si puo veder come si fonda I0 9
P esser beato nell' atto che vede,
non in quel ch* ama, che poscia seconda ;
CANTO XXVIII 345
As the hemisphere of air becometh shining and The angels
serene when Boreas bloweth from his gentler
cheek,
whereby is purged and is resolved the film which
erst obscured it, so that the heaven laugheth
with the beauties of its every district ;
so did I, when my Lady had made provision to
me of her clear-shining answer ; and like a
star in heaven the truth was seen.
And when her words stayed, no otherwise doth
iron shoot forth sparkles, when it boileth,
than did the circles sparkle.
And every spark followed their blaze ; and Angelic
their numbers were such as ran to thousands Spor1
beyond the duplication of the chessboard.
From choir to choir I heard Hosanna sung to that
fixedpointwhichholdethandshalleverholdthem
to the where, in which they have been ever ;
and she who saw the questioning thoughts within The
my mind, said : " The first circles have re- hierarcfc
vealed to thee the Seraphs and the Cherubs.
So swift they follow their withies that they may
liken them unto the point as most they may ; and
they may in measure as they are sublime in vision.
Those other loves which course around them are
named Thrones of the divine aspect, because
they brought to its completion the first ternary.
And thou shouldst know that all have their de-
light in measure as their sight sinketh more deep
into the truth wherein every intellect is stilled.
Hence may be seen how the being blessed is
founded on the act that seeth, not that which
loveth, which after followeth ;
346 PARADISO
Primo e del vedere & misura mercede, " a
Mobile c j ie g raz i a partorisce e buona voglia ;
cosi di grade in grado si precede.
L' altro ternaro, che cosi germoglia "5
in questa primavera sempiterna,
che notturno Ariete non dispoglia,
perpetualemente Osanna sverna " 8
con tre melode, che suonano in tree
ordini di letizia, onde s' interna.
In essa gerarchia son le tre dee : iai
prima Dominazioni, e poi Virtudi ;
Tordine terzo di Podestadi ee.
Poscia nei due penultimi tripudi IZ *
Principati ed Arcangeli si girano ;
P ultimo & tutto d' Angelici ludi.
Questi ordini di su tutti rimirano, "?
e di gill vincon si che verso Dio
tutti tirati sono e tutti tirano.
E Dionisio con tanto disio *3
a contemplar questi ordini si mise,
che li nomo e distinse com' io.
Ma Gregorio da lui poi si divise ; J 33
onde, si tosto come 1'occhio aperse
in questo ciel, di s& medesmo rise.
E se tanto segreto ver proferse *&
mortale in terra, non voglio ch' ammiri ;
ch^ chi il ride quassft gliel discoperse
con altro assai del ver di questi giri." '39
13-15. Mine own, tc. "eyes." " The heavens declare
the glory of God," Psalm xix. i ; and whoso looketh at
them aright perceives that glory.
16. "And it has been shewn that this Being [the
Diyine Being] hath not magnitude, but is without parti
Mid indivisible," -Aristotle
CANTO XXVIII 347
and the measure of sight is the merit which
grace begetteth and the righteous will ; and
thus from rank to rank the progress goeth.
The second ternary which thus flowereth in this
eternal spring which nightly Aries doth not
despoil,
unceasingly unwintereth Hosanna with three
melodies which sound in the three orders
of gladness, whereof it is three-plied.
In that hierarchy are the three divinities, first
Dominations, and then Virtues ; the third
order is of Powers.
Then in the two last-save-one upleapings, Prin-
cipalities and Archangels whirl ; the last con-
sisteth all of Angelic sports.
These orders all gaze upward, and downward
have such conquering might that toward God
all are drawn and all draw.
And Dionysius with such yearning set himself to Dionysius
contemplate these orders that he named them Gregory
and distinguished them as I.
But Gregory afterward departed from him,
wherefore so soon as he opened his eye in
this heaven he smiled at his own self.
And if so hidden truth was uttered forth by
mortal upon earth, I would not have thee
marvel ; for he who saw it here above revealed Paul
it to him, with much beside of truth about
these circles."
22-24. Compare x. 67-69.
32. Iris = the rainbow. Compare xii. 10-12.
39. Thereof^ i.e. of the pure spark.
41, 42. " Now from such a principle heaven and
earth depend." Aristotle. Wallace, 39, note i.
54. ' Is not contained in f pace.' Compare TXX. 38,39.
348 NOTES
72. The Seraphs, who " see more of the First Cause
than any other angelic nature" (Conv. ii. 6: 79-81)
and therefore must needs love more. Compare xxvi.
18-30 and lines 109-111 of this Canto.
73-75. "If thou consider the intensive quantity and
not the extensive. For extensive quantity is corporeal
and apparent, whereas intensive quantity is spiritual
and unapparent." Benvenuto.
80, 81. N.-E. the sky-clearing wind, as opposed to
N.-W. the sky-clouding wind. The usage of the Latin
writers (e.g. Boethius and Virgil) leaves no room to
doubt that this is the meaning.
93. If one grain of corn were reckoned for the first
square of a chess-board, two for the second, four for the
third, &c., it may be seen by a calculation which a
logarithmic table will make extremely easy, that the
total will be about 1 8J million million million.
95, 96. A variant on lines 41, 42.
105. By what logic are they called Thrones because
they close the first ternary ? Apparently because
Seraphs with their wings, and Cherubs with their eyes,
emphasise the up-going to God and insight into his
being ; and a complete reflection of the relations be-
tween the first hierarchy and the Deity would not be
given in the nomenclature unless the Thrones were
added to signify the superincumbent power of God
manifesting itself through and in the Angels, as well
as his glory drawing them to himself. Perhaps this
may explain why Dante treats utterances of gladness
in God as directly connected with the Seraphim (com-
pare viii. 27 : ix. 76-78) and confidence in the mani-
festations of God's power as connected with the
Thrones (v. 115: ix. 61), without reference to the
sphere in which the words are spoken.
109-111. The conception here formulated pervades
the whole poem. Compare xiv. 40-42: xxix. 139,
140; the note on line 72 of this Canto, &c. It is in-
teresting to compare with this view the following pas-
CANTO XXVIII 349
age from Aquinas : " Knowledge existeth in measure
as the things known are in him who knoweth, but love
in measure as the lover is united to the loved. Now the
higher abide after a more noble fashion in themselves
than in those below them ; but the lower in a more
noble fashion in those above them than in themselves.
And therefore the knowledge of what is beneath us
excelleth the love thereof; but the love of what is above
us, and especially of God, excelleth the knowledge of
the same." Observe, however, that there is no incon-
sistency between this doctrine and the teaching of
Dante; for Dante maintains that knowledge is the
condition of love, rather than love the condition of
knowledge, not that knowledge is itself intrinsically
superior to love, an idea which he was evidently far
from holding. See the final vision in Canto xxxiii.
117. From the Autumn Equinox all through the
Winter till the Spring Equinox the sign of Aries is
visible in the sky at nightfall. The line therefore
means 'where there is no Autumn nor Winter.'
1 1 8. Untvintereth. A use of the word bold almost
to audacity. In the Troubadour poetry the birds are
said to " unwinter " themselves, that is to say, to put
off winter in their spring songs, and so to " unwinter
Hosanna " is used for * to sing Hosanna in the eternal
spring of heaven.'
133. Gregory (pope, 590-604) has an arrangement
that differs from that of Dionysius only in the inter-
change of Virtues and Principalities. Probably he was
unacquainted with the works attributed to Dionysius,
since they first gained currency in the West through the
translations of Scotus Erigena in the ninth century. The
arrangement which Dante had followed in Conv. ii. 6 :
43-55 is identical with that of Brunette Latini, and
closely resembles one of the several arrangements given
by Rabanus Maurus (ninth century).
138. St. Paul. Compare Acts xvii. 34, and ^ Cor
xii. 2-4.
PARADISO
O EATRICE gazes for a moment upon that point of
*-* light wherein every where is here and every 'when is
now, and therein reads the questions Dante would fain
have her answer (1-12). It was not to acquire any good
for himself, but that his reflected light might itself have
the joy of conscious existence, that God, in his timeless
eternity, uttered himself as love in created beings,
themselves capable of loving (13-18). It is vain to ask
what God was doing before the creation, for Time has
no relevance except within the range of creation ; nor
was the first creation itself successive, or temporal at
all ; for pure form or act (the angei*) pure matter
or potentiality (the matcria prima) and inseparably
united act and potentiality (the material heavens) issued
into simultaneous being (19-36). Jerome was wrong
(as Scripture and reason testify) in thinking that the
angels were created long before the heavens over which
it is the office of certain of them to preside (37-45).
Dante now knows where the angels were created
(in God's eternity) and when (contemporaneously with
Time and with the Heavens) and how (all loving) ; but
has yet to learn how soon certain fell (ere one might
Primo Quando ambo e due i figli di Latona,
coperti del Montone e della Libra,
fanno dell'orizzonte insieme zona,
quant' & dal punto che 11 zenit inlibra,
infin che 1'uno e 1'altro da quel cinto,
cambiando 1'emisperio, si dilibra,
tanto, col volto di riso dipinto, *
si tacque Beatrice, riguardando
fisso nel punto che m'aveva vinto ;
poi comincio : " lo dico, non domando
quel che tu vuoli udir, perch' io T ho visto
dove s'appunta ogni ubi ed ogni quando*
CANTO XXIX
count twenty) and why (because of Satan's pride), and
how the less presumptuous ones recognised the source of
their swift and wide range of understanding, and
so received grace (the acceptance of which was itself a
merit), and were confirmed (46-66). This instruction
were enough, did not the prevalence of erroneous
teaching (honest and dishonest) make it needful to add
that the angels, ever rejoicing in the direct contem-
plation of God, see all things always, and therefore exer-
cise no changing stress of attention, and therefore need
no power of memory, since their thought never having lost
immediate hold of aught needs not to recall aught
(67-84). Beatrice goes on to denounce the vain and
flippant teaching by which the faithful are deluded
(85-117), and especially the unauthorised pardoning*
(118-116) ; and finally, returning to the subject of the
angels, explains that though in number they surpass
the power of human language or conception, yet each
has his own specific quality of insight and of resultant
love. Such is the wonder of the divine love which
breaks itself upon such countless mirrors, yet remains
ever one (127-145).
When both the two children of Latona, covered The aagds
by the Ram and by the Scales, make the
horizon their girdle at one same moment,
as long as from the point when the zenith bal-
anceth the scale, till one and the other from
that belt unbalanceth itself, changing its hemi-
sphere,
so long, with a smile traced on her countenance,
did Beatrice hold her peace, gazing fixedly
on the point which had overmastered me ;
then she began : " I tell, not ask, that which
thou fain wouldst hear ; for I have seen it
where every where and every when is focussed-
35*
352 PARADISO
Primo NOD per aver a se" di bene acquisto, 3
ch* esser non pud, ma perch& suo splendore
potesse, risplendendo, dir : Subrifto.
In sua eternita di tempo fuore, l6
fuor d'ogni altro comprender, come i piacque,
s'aperse in nuovi amor 1' eterno amore.
Ne" prima quasi torpente si giacque ; X 9
ch n& prima n poscia procedette
lo discorrer di Dio sopra quest' acque.
Forma e materia congiunte e purette 2a
usciro ad esser che non avea fallo,
come d'arco tricorde tre saette ;
e come in vetro, in ambra od in cristallo 2S
raggio risplende si che dal venire
all'esser tutto non & intervallo ;
cosi il triforme efFetto del suo Sire 2 *
neU'esser suo raggio insieme tutto,
senza distinzion nell' esordire.
Concreato fu ordine e costrutto 3*
alle sustanzie : e quell e furon cima
nel mondo, in che puro atto fu produtto.
Pura potenza tenne la parte ima ; 34
nel mezzo strinse potenza con atto
tal vime, che giammai non si divima.
Jeronimo vi scrisse lungo tratto &
di secoli degli Angeli creati
anzi che Faltro mondo fosse fatto ;
ma questo vero e* scritto in molti lati
dagli scrittor dello Spirito Santo ;
e tu te n' avvedrai, se bene agguati :
ed anche la ragione il vede alquanto, **
che non concederebbe che i motori
senza sua perfezion fosser cotanto.
CANTO XXIX 353
Not to have gain of any good unto himself, The angels.
which may not be, but that his splendour Creatlon
might, as it glowed, declare, / am.
In his eternity beyond time, beyond all other
comprehension, as was his pleasure, the eternal
love revealed him in new loves.
Nor did he lie, as slumbering, before ; for nor
before nor after was the process of God's
outflowing over these waters.
Form and matter, united and in purity, issued
into being which had no flaw, as from a three-
stringed bow three arrows ;
and as in glass, in amber, or in crystal, a ray
so gloweth that from its coming to its per-
vading all, there is no interval ;
so the threefold effect of its Lord rayed out all Angrels,
at once into its being, without distinction of
beginning.
Co-created was order and co-woven with the
substances; and those were the summit in
the universe wherein pure act was produced.
Pure potentiality held the lowest place; in the
midst power twisted such a withy with act
as shall ne'er be unwithied.
Jerome wrote to you of a long stretch of ages
wherein the Angels were created ere aught
else of the universe was made ;
but the truth I tell is writ on many a page
of the writers of the Holy Spirit, and thou
shalt be aware of it if well thou look ;
and also reason seeth it some little, which would
not grant that the movers should so long abide
without their perfecting.
354 PARADISO
Primo Or sai tu dove e quando questi amori &
fv furon eletti, e come; si che spenti
nel tuo disio gia sono tre ardori.
N& giugneriesi numerando al venti 49
si tosto, come degli Aogeli parte
turbo il suggetto dei vostri elementi.
L'altra rimase, e comincio quest'arte, 5*
che tu discerni, con tanto diletto,
che mai da circuir non si diparte.
Principio del cader fu il maledetto ss
superbir di colui, che tu vedesti
da tutti i pesi del mondo costretto.
Quelli, che vedi qui, furon modesti 58
a riconoscer s& dalla bontate,
che gli avea fatti a tanto intender presti ;
per che le viste lor furo esaltate 6x
con grazia illuminante e con lor merto,
si ch* hanno piena e ferma volontate.
E non voglio che dubbi, ma sie certo 6 *
che ricever la grazia & meritorio,
secondo che PafFetto T & aperto.
Omai d' intorno a questo consistorio 6 7
puoi contemplare assai, se le parole
mie son ricolte, senz' altro aiutorio.
Ma perch in terra per le vostre scuole 7
si legge che 1'angelica natura
& tal che intende e si ricorda e vuole,
ancor diro, perche tu veggi pura 73
la verita che laggiti si confonde,
equivocando in si fatta lettura.
Queste sustanzie, poich& fur gioconde 7 6
della faccia di Dio, non volser viso
da essa, da cui nulla si nasconde :
CANTO XXIX 355
Now dost thou know where and when these The angel*
Loves were chosen and how, so that three
flames are quenched already in thy longing.
Nor should one, counting, come so soon to twenty
as did a part of the Angels disturb the sub-
strate of your elements.
The rest abode and began this art which thou Angels
. . i i- i i_ r fallen and
perceivest, with so great delight that from confirmed
circling round they ne'er depart.
The beginning of the fall was the accursed pride
of him whom thou didst see constrained by
all the weights of the universe.
Those whom thou seest here were modest to
acknowledge themselves derived from that
same Excellence which made them swift to
so great- understanding ;
wherefore their vision was exalted with grace
illuminating and with their merit, so that they
have their will full and established.
And I would not have thee doubt, but be assured
that 'tis a merit to receive the grace by laying
the affection open to it.
Now, as concerns this consistory much mayst
thou contemplate (if my words have been up-
gathered) with no other aid.
But since on earth in your schools 'tis said in The angelic
lectures that the angelic nature is such as facultles
understandeth and remembereth and willeth,
I will speak on, that thou mayst see in purity
the truth that down there is confounded by
the equivocations of such like discourse.
These substances, since first they gathered joy
from the face of God, have never turned their
vision from it wherefrom nought is concealed ;
356 PARADISO
Primo perd non hanno vedere interciso 79
MobUe ^ nuovo obbietto, e pero non bisogna
rimemorar per concetto diviso.
Si che laggiti non dormendo si sogna, 8a
credendo e non credendo dicer vero ;
ma neiPuno piil colpa e pid vergogna.
Voi non andate gift per un sentiero 8 s
filosofando ; tanto vi trasporta
Pamor dell'apparenza e il suo pensiero.
Ed ancor questo quassti si comporta
con men disdegno, che quando posposta
la divina scrittura, o quando e* torta.
Non vi si pensa quanto sangue costa 9*
seminarla nel mondo, e quanto piace
chi umilmente con essa s' accosta.
Per apparer ciascun s' ingegna, e face 94
sue inyenzioni, e quelle son trascorse
dai predicant!, e il vangelio si tace.
Un dice che la luna si ritorse 97
nella passion di Cristo e s' interpose,
per che il lume del sol gift non si porse ;
ed altri che la luce si nascose I0
da s ; pero agl' Ispani ed agl' Indi,
com' a' Giudei, tale eclissi rispose.
Non ha Fiorenza tanti Lapi e Bindi, *3
quante si fatte favole per anno
in pergamo si gridan quinci e quindi ;
si che le pecorelle, che non sanno, xo6
tornan dal pasco pasciute di vento,
e non le scusa non veder lo danno.
Non disse Cristo al suo primo convento :
Andate e predicate al mondo dance,
ma diede lor verace fondamento ;
CANTO XXIX 357
wherefore their sight is never intercepted by a The angels
fresh object, and so behoveth not to call aught
back to memory because thought hath been cleft.
Wherefore they dream, down there, though sleep-
ing not ; thinking or thinking not they speak
the truth ; but more in one than other is the
fault and shame.
Ye below tread not on one path when ye
philosophise, so far doth love of show, and
the thought it begets transport you.
Yet even this with lesser indignation is endured
here above than when divine Scripture is thrust
behind or wrenched aside.
They think not how great the cost of blood to
sow it in the world, and how he pleaseth
who humbly keepeth by its side.
Each one straineth his wit to make a show and Vain
plieth his inventions ; and these are handled by teachin *
the preachers, and the Gospel left in silence.
One saith the moon drew herself back when
Christ suffered, and interposed herself that
the sun's light spread not itself below ;
and others, that the light concealed itself of its own
self; wherefore that same eclipse responded to
the Spaniards and the Indians as to the Jews.
Florence hath not so many Lapos and Bindos as
the fables of such fashion that yearly are pro-
claimed from the pulpit on this side and on that ;
go that the sheep, who know not aught, return
from their pasture fed with wind, and not to
see their loss doth not excuse them.
Christ said not to his first assembly: Go and
preach trifles to the world; but gave to them
the true foundation ;
35 PARADISO
Primo e quel tanto sono nelle sue guance, Iia
si ch' a pugnar, per accender la fede,
dell' evangelic fero scudo e lance.
Ora si va con motti e con iscede "5
a predicate, e pur che ben si rida,
gonfia il cappuccio, e pill non si richiede.
Ma tale uccel nel becchetto s' annida, " 8
che, se il vulgo il vedesse, vederebbe
la perdonanza di che si confida ;
per cui tanta stoltizia in terra crebbe, I8X
che, senza prova d'alcun testimonio,
ad ogni promission si converrebbe.
Di questo ingrassa il porco sant' Antonio, "4
ed altri ancor che son assai piti porci,
pagando di moneta senza conio.
Ma perch& siam digressi assai, ritorci I2 7
gli occhi oramai verso la dritta strada,
si che la via col tempo si raccorci.
Questa natura si oltre s* ingrada X 3
in numero, che mai non fu loquela,
n& concetto mortal che tanto vada :
e se tu guardi quel che si rivela T 33
per Daniel, vedrai che in sue migliaia
determinato numero si cela.
La prima luce, che tutta la raia, f 3 6
per tanti modi in essa si recepe,
quanti son gli splendori a che s'appaia.
Onde, pero che all'atto che concepe X 39
segue TafFetto, d'amor la dolcezza
diversamente in essa ferve e tepe.
Vedi 1'eccelso omai, e la larghezza *4 a
dell'eterno valor, poscia che tanti
speculi fatti a 9 ha, in che si spezza,
tmo manendo in s^, come davanti." x
CANTO XXIX 359
that, and that only, sounded on their lips ; The
wherefore for their battle to kindle faith they angels
made both shield and lance out of the Gospel.
Now they go forth with jests and with grimaces
to preach, and if loud laughter rise, the hood
inflates and no more is required.
But such a bird is nestling in the hood-tail that
if the crowd should see it, they would see
what pardon they are trusting in ;
wherefore such folly hath increased on earth Vain
that without proof of any testimony the folk P ardonm * s
would jump with any promise.
Whereby Antonio fatteneth his swine, and others
too, more swinish far than they, paying with
money that hath no imprint.
But since we have digressed enough, turn back
thine eyes now to the true path, so that our
journey may contract with our time.
This nature ranketh so wide in number that ne'er Nature and
was speech nor thought of mortal that advanced ^wto? f
so far :
and if thou look at that which is revealed by
Daniel, thou shalt see that in his thousands
determinate number is lost to sight.
The primal light which doth o'erray it all, is
received by it in so many ways as are the
splendours wherewithal it paireth.
Wherefore, since affection followeth on the act
that doth conceive, the sweetness of love in
diverse fashion boileth or is warm in them.
See now the height and breadth of the eternal
worth, since it hath made itself so many mir-
rors wherein it breaketh, remaining in itself
one as before "
360 NOTES
1-6. The Moon (Diana), when at the full, rises just
as the Sun (Apollo) sets, or sets as he rises.
13-18. Dante is careful in the use of " splendor "
for reflected, not direct light. Epist. ad Can. Grand.,
349-437 [ 20-23], and Conv. iii. 14: 29-50). There-
fore we must not understand this passage as declaring
the manifestation of his own glory to be God's motive in
creation, but rather the conferring of conscious being,
the sense of existence, upon his creatures. ' In order
that his creatures (*.., his reflected glory, his splendor)
might be able to say: I am.' This is in conformity
with what Aquinas and others say as to love as God's
motive in creation. Compare vii. 64-66, note.
20. If we might read, with some MSS., precedent
for procedette the meaning would be much easier:
Since there is no before nor after save with reference
to creation (because Time itself is a creation), the ques-
tion is equivalent to : What ivas God doing before there
was any before.' But the authority for procedette (pro-
ceeded) is too strong to be neglected. The translation
and argument explain the sense in which we take it.
22. United in the material heavens; and in their
several purity in the Angels and the Materia Prima.
25-37. It: was a received point in the Aristotelian
physics that light occupies no time in diffusing itself
through a translucent medium or substance. Beatrice,
then, declares that the creation of the Angels, of the
Prima Materta, of the physical heavens [and also
time and space] was instantaneous. The successional
creation recorded in Genesis was a subsequent process
of evolution which took place in time, and through the
instrumentality of the Angels.
32, 33. The Angels. Act or actuality is opposed to
potentiality. Man's intellect is "possible" or "poten-
tial," that is to say, we know potentially much that
we do not know actually, and (in another but allied
sense) are potentially thinking and feeling many
things that we are not actually thinking and feel-
ing ; whereas the whole potentialities of an angel's
existence are continuously actualised. (Compare Dt
Monarchia, i. 3: 55-62, and lines 70-81 of this Canto.)
34. The Materia Prima.
35, 36. The material heavens ; not humanity. (Com-
pare vii. 130.)
CANTO XXIX 361
40. Perhaps Ecclesiasticus xviii. i, where the
reads, " He who liveth eternally created all things at
once (simufy. " It was also argued from Gen. i. i , " in
the beginning " that there had been no long-previous
creation.
45. Without their perfecting, i.e. as organs without a
function, not being able to perform that for which
they were created. On the relation of those Angels
who specially presided over the revolving heavens and
the other Angels in the Orders to which they re-
spectively pertained, see Conv. ii. 5 : 11-98.
49-51. Here Dante avoids the vexed question as to
whether some angels fell from each of the Orders. In
Conv. ii. 6 : 95-99, he had expressly declared that some,
perhaps a tenth, of each Order fell. // suggetto dei vostri
dementi is usually (and perhaps rightly) taken to mean
1 that one of your elements that underlies the rest,' /.*.
Earth. Compare Inf. xxxiv. 121-126. But if we take
this passage on its own merits it seems better to under-
stand the substrate of the elements to mean the prima
materia (compare ii. 106-108 : vii. 133-136, and lines 22-
24 of this Canto) ; the elaboration of the elements being
the subsequent work of the Angels and the heavens.
56, 57. Inf. xxxiv.
72. These are the precise powers which Dante
believed the disembodied human soul actually to
possess before assuming its provisional aerial body.
(See Purg. xxv. 83.) As far as intelligence and will
are concerned, the assertion is equally true of the
Angels, but not so as to memory. (See below.)
1 1 8. Devils are called uccelli in Inf. xxii. 96: xxxiv.
47, as here. Angels are called birds in the Purgatono
(ii. 38 : viii. 104), but not in the Paradiso.
1 24- 1 26. The pigs which infested Florence and its
neighbourhood, and which belonged to a neighbouring
monastery or monasteries, were under the patronage of
St. Anthony (25 1-356), whose symbol is a pig. It had
been well had they been the worst things fed on the
proceeds of the fraudulent gains of the religious !
1 30. This nature, i.e. the Angels.
131-135. l Djniel \\i. 10 is not intended to give the
number of the Angels, but to express that they are
more numerous than man can conceive/
PARADISO
\ \ 7 HEN it is dawn with us and noon six thousand
* V miles to the East of us, and the shadow of
the earth cast by the sun is level with the plane of
our horizon, the stars one by one disappear (1-9).
And in like manner the angelic rings that seemed
to enclose the all enclosing divine point gradually
disappeared ; whereon Dante turned to Beatrice and
saw her of such transcendent beauty that like every
artist who has reached the extreme limit of his skill
he must leave this excess unchronicled (10-33).
Beatrice tells him that they have now issued forth
from the heaven that compasses all space into the
heaven of light, love, joy, which is not a thing
of space, and where he shall behold the angels, and
shall see the elect in the forms they will wear after
the resurrection (34-45). A blinding flash of light
Prime Forse sei mila miglia di lontano
ci ferve Fora sesta, e questo mondo
china gia Pombra, quasi al letto piano,
quando il mezzo del cielo, a noi profondo, 4
comincia a farsi tal, che alcuna Stella
perde il parere infino a questo fondo ;
e come vien la chiarissima ancella 1
del sol pivi oltre, cosi il ciel si chiude
di vista in vista infino alia piti bella.
Non altrimenti il trionfo, che lude 10
sempre dintorno al punto che mi vinse,
parendo inchiuso da quel ch* egl' inchiude,
a poco a poco al mio veder si estinse ; *3
per che tornar con gli occhi a Beatrice
nulla vedcre ed amor mi costrinse.
CANTO XXX
enwraps the poet, and his sight then becomes such that
naught can vanquish it (46-60) ; whereon he sees (first
in symbolic form, as by the stream of Time ; then in
their true shapes, as gathering round the circle of Eter-
nity) the things of heaven (61-99). The % nt ^ G d>
striking upon the Prlmum Mobile^ is reflected up upon
the ranks of the blest, to whom it gives power to look
upon God himself (100-117). Dante, in this region,
where far and near have no relevancy, gazes upon the
saints (118-126) and Beatrice bids him rejoice in their
number ; and then directs his sight to one of the few
places yet vacant It is appointed for the emperor
Henry who shall strive to set Italy straight, but shall
be thwarted by the blinding greed of the Italians and
the hypocrisy of Pope Clement, whose fearful fate
Beatrice proclaims (127-148).
Perchance six thousand miles away from us The angeh
blazeth the noon, and this world already
slopeth its shadow as to a level couch,
when the midst of heaven deep above us, be-
giLneth to grow such that here and there a star
loseth power to shine down to this floor ;
and as the brightest handmaid of the Sun
advanceth, so doth the heaven close up sight
after sight even till the most fair.
Not otherwise the triumph which ever sporteth
round the point which vanquished me, seeming
embraced by that which it embraceth,
little by little quenched itself from my sight;
wherefore my seeing nought, and love, con-
strained me to turn with mine eyes to Beatrice.
3*3
364 PARADISO
Salita Se quanto infino a qui di lei si dice t6
fosse conchiuso tutto in una loda,
poca sarebbe a fornir questa vice.
La bellezza ch' io vidi si trasmoda X 9
non pur di la da noi, ma certo io credo
che solo il suo fattor tutta la goda.
Da questo passo vinto mi concedo,
piti che giammai da punto di suo tema
suprato fosse comico o tragedo.
Ch&, come sole in viso che pid trema, *s
cosi Io rimembrar del dolce riso
la mente mia di s medesma scema.
Dal primo giorno ch' io vidi il suo viso
in questa vita, infino a questa vista,
non m' il seguire al mio cantar preciso ;
ma or convien che mio seguir desista 3*
pill retro a sua bellezza, poetando,
come all' ultimo suo ciascuno artista.
Cotal, qual io la lascio a maggior bando 34
che quel della mia tuba, che deduce
1'ardua sua materia terminando,
Bmpireo con atto e voce d'espedito duce 37
ricomincio : " Noi semo usciti fuore
del maggior corpo al ciel, ch' e" pura luce ;
luce intellettual piena d'amore, *
amor di vero ben pien di letizia,
letizia che trascende ogni dolzore.
Qui vederai Puna e 1'altra milizia 3
di Paradiso, e Tuna in quegli aspetti
che tu vedrai all'ultima giustizia."
Come subito lampo che discetti **
gli spiriti visivi, si che priva
dell'atto Tocchio di pift forti obbietti ;
CANTO XXX 365
If that which up till here is said of her were all Church
compressed into one act of praise 'twould be trium P haak
too slight to serve this present turn.
The beauty I beheld transcendeth measure, not
only past our reach, but surely I believe that
only he who made it enjoyeth it complete.
At this pass I yield me vanquished more than
e'er yet was overborn by his theme's thrust
comic or tragic poet.
For as the Sun in sight that most trembleth, so
the remembrance of the sweet smile sheareth
my memory of its very self.
From the first day when in this life I saw her Beatrice
face, until this sight, my song hath ne'er been
cut off from the track ;
but now needs must my tracking cease from
following her beauty further forth in poesy,
as at his utmost reach must every artist.
Such as I leave her for a mightier proclamation
than of my trumpet, which draweth its arduous
subject to a close,
with alert leader's voice and gesture, did she Heaven of
again begin : " We have issued forth from the
greatest body into the heaven which is pure light,
light intellectual full-charged with love, love of
true good full-charged with gladness, gladness
which transcendeth every sweetness.
Here shalt thou see the one and the other
soldiery of Paradise, and the one in those aspects
which thou shalt see at the last judgment."
As a sudden flash of lightning which so shat-
tereth the visual spirits as to rob the eye of
power to realize e'en strongest objects ;
366 PARADISO
Empireo cosi mi circonfulse luce viva, 49
e lasciommi fasciato di tal velo
del suo fulgor, che nulla m'appariva.
" Sempre Pamore, che quieta il cielo, S
accoglie in se" con si fatta salute,
per far disposto a sua fiamma il candelo."
Non fur pid tosto dentro a me venute 55
queste parole brevi, ch* io compresi
me sormontar di sopra a mia virtute ;
c di novella vista mi raccesi, 58
tale che nulla luce & tanto mera,
che gli occhi miei non si fosser difesi.
E vidi lume in forma di riviera 6l
fulvido di fulgore, intra due rive
dipinte di mirabil primavera.
Di tal fiumana uscian faville vive, **
e d'ogni parte si mettean nei fiori,
quasi rubin che oro circonscrive.
Poi, come inebriate dagli odori, 6 7
riprofondavan s nel miro gurge,
e, s'una entrava, un'altra n'uscia fuori.
" L/alto disio che mo t' infiamma ed urge 7
d'aver notizia di cid che tu vei,
tanto mi piace pid, quanto piil turge.
Ma di quest* acqua convien che tu bei, 73
prima che tanta sete in te si sazii."
Cosi mi disse il sol degli occhi miei ;
anco soggiunse : " II fiume, e li topazii
ch' entrano ed escono, e il rider dell' erbe
son di lor vero ombriferi prefazii.
Non che da s sien queste cose acerbe : w
ma difetto dalla parte tua,
che non hai viste ancor tanto superbe."
CANTO XXX 367
so there shone around me a living light, leaving Church
me swathed in such a web of its glow that r
naught appeared to me.
" Ever doth the love which stilleth heaven,
receive into itself with such like salutation,
duly to fit the taper for its flame."
So soon as these brief words came into me I felt
me to surmount my proper power ;
and kindled me with such new-given sight that
there is no such brightness unalloyed that mine
eyes might not hold their own with it.
And I saw a light, in river form, glow tawny River of
betwixt banks painted with marvellous spring. ls
From out this river issued living sparks, and
dropped on every side into the blossoms, like
rubies set in gold.
Then as inebriated with the odours they plunged
themselves again into the marvellous swirl, and
as one entered issued forth another.
" The lofty wish that now doth burn and press
thee to have more knowledge of the things thou
seest, pleaseth me more the more it swelleth.
But of this water needs thou first must drink, ere
so great thirst in thee be slaked." So spoke
mine eyes' sun unto me ;
then added : " The river and the topaz-gems that The last
enter and go forth, and the smiling of the grasses
are the shadowy prefaces of their reality.
Not that such things are harsh as in themselves ;
but on thy side is the defect, in that thy
sight not yet exalteth it so high."
368 PARADISO
Empireo Non & fantin che si subito rua
col volto verso il latte, se si svegli
molto tardato dalP usanza sua,
come fee' io, per far migliori spegli 8 *
ancor degli occhi, chinandomi all* onda
che si deriva, perch vi s' immegli.
E si come di lei bevve la gronda
delle palpebre mie, cosi mi parve
di sua lunghezza divenuta tonda.
Poi, come gente stata sotto larve, 9*
che pare altro che piima, se si sveste
la sembianza non sua in che disparve ;
cosi mi si cambiaro in maggior feste 94
li fiori e le faville, si ch' io vidi
ambo le corti del ciel manifeste.
O isplendor di Dio, per cu' io vidi 97
Palto trionfo del regno verace,
dammi virtft a dir com* io Io vidi.
Lume & lassii, che visibile face I0
Io Creatore a quella creatura,
che solo in lui vedere ha la sua pace ;
e si distende in circular figura I0 3
in tanto che la sua circonferenza
sarebbe al sol troppo larga cintura.
Fassi di raggio tutta sua parvenza Io6
riflesso al sommo del Mobile primo,
che prende quindi vivere e potenza.
E come clivo in acqua di suo imo I0 9
si specchia, quasi per vedersi adorn o,
quando & nell'erbe e nei fioretti opimo,
si soprastando al lume intorno intorno x "
vidi specchiarsi in piti di mille soglie,
quanto di noi lassii fatto ha ritorno.
CANTO XXX 369
Never doth child so sudden rush with face Church
turned to the milk, if he awake far later than tr
his wont,
as then did I, to make yet better mirrors of mine
eyes, down bending to the wave which floweth
that we may better us.
fljid no sooner drank of it mine eye-lids' rim
than into roundness seemed to change its
length.
Then as folk under masks seem other than
before, if they do off the semblance not their
own wherein they hid them,
so changed before me into ampler joyance the
flowers and the sparks, so that I saw both the
two courts of heaven manifested.
O splendour of God whereby I saw the lofty Splendour
triumph of the truthful realm, give me the God
power to tell how I beheld it.
A light there is up yonder which maketh the
Creator visible unto the creature, who only in
beholding him hath its own peace ;
and it so far outstretcheth circle-wise that its
circumference would be too loose a girdle for
the sun.
All its appearance is composed of rays reflected
from the top of the First Moved, which
draweth thence its life and potency.
And as a hill-side doth reflect itself in water at The
its foot, as if to look upon its own adornment redeemed
when it is rich in grasses and in flowers,
so, mounting o'er the light, around, around,
mirrored in more than thousand ranks I saw
all that of us hath won return up yonder.
2 A
370 PARADISO
Empireo E se T infimo grado in s& raccoglie "5
si grande lume, quant' & la larghezza
di questa rosa nell* estreme foglie ?
La vista mia neirampio e nell'altezza " 8
non si smarriva, ma tutto prendeva
il quanto e il quale di quella allegrezza.
Presso e lontano 11 n& pon n& leva,
ch& dove Dio senza mezzo governa,
la legge natural nulla rileva.
Nel giallo della rosa sempiterna, "4
che si dilata, digrada e redole
odor di lode al sol che sempre verna,
qual & colui che tace e dicer vuole, ia r
mi trasse Beatrice, e disse : " Mira
quanto & il convento delle bianche stole !
Vedi nostra citta quanto ella gira ! '3
Vedi li nostri scanni si ripieni,
che poca gente omai ci si disira.
In quel gran seggio, a che tu gli occhi tieni '33
per la corona che gia v' & su posta,
prima che tu a queste nozze ceni,
sedera 1'alma, che fia giu agosta, '36
delFalto Enrico, ch' a drizzare Italia
verra in prima che ella sia disposta.
La cieca cupidigia, che vi ammalia, 1 39
simili fatti v' ha al fantolino,
che muor di fame e caccia via la balia ;
e fia prefetto nel foro divino T 4
allora tal, che palese e coperto
non andera con lui per un cammino.
Ma poco poi sara da Dio sofferto J 45
nel santo oifizio ; ch' ei sara detruso
la dove Simon mago & per suo merto,
e fara quel d'Anagna esser piii giuso." MS
CANTO XXX 371
And if the lowest step gathereth so large a light Church
within itself, what then the amplitude of the trium P hant
rose's outmost petals ?
My sight in the breadth and height lost itself
not, but grasped the scope and nature of that
joyance.
Near and far addeth not nor subtracted! there,
for where God governeth without medium the
law of nature hath no relevance.
Within the yellow of the eternal rose, which
doth expand, rank upon rank, and reeketh
perfume of praise unto the Sun that maketh
spring for ever,
me as who doth hold his peace yet fain would
speak Beatrice drew, and said : " Behold
how great the white-robed concourse !
See how large our city sweepeth ! See our thrones
so filled that but few folk are now awaited there.
On that great seat where thou dost fix thine eyes, Henry's
for the crown's sake already placed above it, throne
ere at this wedding feast thyself do sup,
shall sit the soul (on earth 't will be im-
perial), of the lofty Henry who shall come to
straighten Italy ere she be ready for it.
The blind greed which bewitcheth you hath
made you like the little child who dieth of
hunger and chaseth off his nurse ;
and he who then presideth in the court of things
divine shall be such an one as, openly and
covertly, shall not tread the same path with him.
But short space thereafter shall he be endured of Clement
God in the sacred office ; for he shall be thrust Boniface
down where Simon Magus is for bis desert,
and lower down shall force him of Anagna."
372 NOTES
43, The redeemed and the Angels. The former as
though reclad with the body.
79-81. Compare zxxiii. 109-114, and Argument.
Harsh., literally unmellowed, and therefore " repellent to
the senses"; here, " repellent to the mind; not to be
assimilated by it without jar.
97. Bearing in mind Dante's careful use of the word
tplendor (compare xxix. 13-15, note), and following the
descriptions of this Canto closely, we may conclude
that the perpetual reflection of the light of God cast
back from the primum mobile upon the eyes of the saints,
ministers to their perpetual power of looking direct
into the light itself. See lines 100, 101. Nearly the
same phrase is used in xiv. 48 for internal light, or
power of vision.
1 1 4. All the redeemed that had regained their
native heaven.
121-123. It had been maintained by Democritus, but
was denied by Aristotle, that were it not for the
medium, even the smallest things could be seen at
any distance whatsoever. This is one of the many
instances in which Dante gives a spiritual turn to the
physical speculations of the Greeks.
137. See Gardner, i. 6, and the account of Henry's
expedition in Villani.
143, 144. The translation should be taken as mean-
ing that Clement, while outwardly favouring Henry,
would secretly oppose him ; which agrees with xvii.
82, and is a not inaccurate description of Clement's
conduct. Compare Epist. v. 165-170 ( 10). But the
Italian, like the translation, will also bear the meaning
"who will work against him (Henry) openly and
covertly," and this interpretation is preferred by many
scholars, perhaps as bringing a more concrete charge
against Clement, and so leading up better to the
" thereafter " of line 145.
145. Henry died in August 1313, Clement in April
1314.
146-148. Compare Inf. xix. 52 and 77.
er).
-94
I
s
34
1
Q
la
-1
I
1
2
m
PARADI&O
*"PHE redeemed are seen, rank above rank, as the
* petals of the divine rose; and the angels
flying between them and God minister peace and
ardour to them, for passion is here peaceful and
peace passionate. Nor does this angelic multitude
intercept the piercing light of God nor the pierc-
ing sight of the redeemed (1-14). The realm,
whose joy no longer needs the stimulus supplied
by the fear of losing it or the effort to retain it,
centres its look and love on the triune God. Oh !
that he would look down on the storm-tossed earth ;
from the most evil quarter of which Dante coming to
that region is smitten dumb by the contrast (25-41).
Mutely gazing, as the pilgrim at the shrine of his
pilgrimage, thinking to tell again what he has seen,
Dante after a time turns to question Beatrice, but
finds her gone (43-60). Bernard, the type of con-
templation, or immediate vision, has come at
Empireo I n forma dunque di Candida rosa
mi si rnostrava la milizia santa,
che Del suo sangue Cristo fece sposa ;
ma 1'altra, che volando vede e canta *
la gloria di colui che la innamora
e la bonta che la fece cotanta,
si come schiera d'api, che s f infiora *
una fiata ed una si ritorna
la dove suo lavoro s' insapora,
nel gran fior discendeva, che s'adorna *
di tante foglie, e quindi risaliva
la dove il suo amor sempre soggiorna.
Le facce tutte avean di fiamma viva, 3
e 1'ali d'oro, e 1'altro tanto bianco
che nulia neve a quel termine aniva.
374
CANTO XXXI
Beatrice's request, to bring Dante to the goal of his
desire, by directing his eyes to that actual vision of
divine things in their true forms for which her
patient instructions have prepared him. And he
first directs his sight to Beatrice herself in her place
of glory. To her he pours out his gratitude, while
imploring her further protection and praying that he
may live and die worthy of her love ; whereon she
smiles upon him and then turns to God in whom
alone is true and abiding union of human souls (61-
93). Dante now learns who his guide is and gazes
with awe-struck wonder on the features of the saint
who had seen God while yet on earth ; then, at his
prompting, he looks above and sees the glory of Mary
like the glory of the dawn, flaming amongst countless
angels each one having his own specific beauty of
light and gesture and gladdening all the saints
(94-141).
In form, then, of a white rose displayed itself Church
to me that sacred soldiery which in his blood tr
Christ made his spouse ;
but the other, which as it flieth seeth and doth
sing his glory who enamoureth it, and the
excellence which hath made it what it is,
like to a swarm of bees which doth one while
plunge into the flowers and another while wend
back to where its toil is turned to sweetness,
ever descended into the great flower adorned
with so many leaves, and reascended thence
to where its love doth ceaseless make sojourn.
They had their faces all of living flame, and Angels
wings of gold, and the rest so white that never
snow reacheth such limit.
375
376 PARADISO
Bmpireo Quando scendean nel fior, di banco in banco x6
porgevan della pace e dell'ardore,
ch' egli acquistavan ventilando il fianco,
n lo interporsi tra il di sopra e il fiore S 9
di tanta plenitudine volante
impediva la vista e lo splendore ;
ch& la luce divina & penetrante * 2
per 1'universo, secondo ch' & degno,
si che nulla le puote essere ostante.
Questo sicuro e gaudioso regno, 8 *
frequente in gente antica ed in novella,
viso ed amore avea tutto ad un segno.
O trina luce,, che in unica Stella a8
scintillando a lor vista si gli appaga,
guarda quaggifr alia nostra procella.
Se i Barbari, venendo di tal plaga, 3*
che ciascun giorno d' Elice si copra,
rotante col suo figlio ond' ell' & vaga,
vedendo Roma e 1'ardua sua opra 34
stupefaciensi, quando Laterano
alle cose mortali ando di sopra ;
io, che al divino dall'umano, 37
all'eterno dal tempo era venuto,
e di Fiorenza in popol giusto e sano,
di che stupor dovea esser compiuto ! *
certo tra csso e il gaudio mi facea
libito il non udire, e star mi muto.
E quasi peregrin, che si ricrea *3
nel tempio del suo voto riguardando,
e spera gia ridir com' ello stea,
si per la viva luce passeggiando, * 6
menava io gli occhi per li gradi,
mo su, mo giu, e mo ricirculando.
CANTO XXXI 377
When theydescended into the flower, from rank to Church
rank they proffered of the peace and of the ardour tnum P hant
which they acquired as they fanned their sides,
nor did the interposing of so great a flying multi-
tude, betwixt the flower and that which was
above, impede the vision nor the splendour ;
for the divine light so penetrateth through the
universe, in measure of its worthiness, that
nought hath power to oppose it.
This realm, secure and gladsome, thronged with
ancient folk and new, had look and love all
turned unto one mark.
O threefold light, which in a single star, glinting
upon their sight doth so content them, look
down upon our storm !
If the Barbarians coming from such region as Rome
every day is spanned by Helice, wheeling with
her son towards whom she yearneth,
on seeing Rome and her mighty works what
time the Lateran transcended mortal things
were stupified;
what then of me, who to the divine from the From
human, to the eternal from time had passed, Heaven*
and from Florence to a people just and sane,
with what stupor must I needs be filled ! verily,
what with it and what with joy, my will was
to hear nought and to be dumb myself.
As the pilgrim who doth draw fresh life in the
temple of his vow as he gazeth, and already
hopeth to tell again how it be placed,
so, traversing the living light, I led mine eyes
along the ranks, now up, now down, and now
round circling.
378 PARADISO
Empireo Vedea di carita visi suadi,
d'altrui lume fregiati e del suo rise,
ed atti ornati di tutte onestadi.
La forma general di Paradise s a
gia tutta mio sguardo avea compresa,
e in nulla parte ancor fermato il viso ;
e volgeami con voglia riaccesa ss
per domandar la mia donna di cose,
di che la mente mia era sospesa.
Uno intendea, ed altro mi rispose ; 58
credea veder Beatrice, e vidi un sene
vestito con le genti gloriose.
Diffuse era per gli occhi e per le gene 6l
di benigna letizia, in atto pio,
quale a tenero padre si conviene.
Ed : Ella ov' & ? " di subito diss' io ; 4
ond'egli : " A terminar lo tuo disiro
mosse Beatrice me del loco mio ;
e se riguardi su nel terzo giro 6 7
del sommo grado, tu la rivedrai
nel trono che i suoi merti le sortiro."
Senza risponder gli occhi su levai, 7
e vidi lei che si facea corona,
riflettendo da s& gli eterni rai.
Da quella region, che piu su tuona, 73
occhio mortale alcun tanto non dista,
qualunque in mare piii gid s'abbandona,
quanto 11 da Beatrice la mia vista ; 7^
ma nulla mi facea, ch& sua effige
non discendeva a me per mezzo mista.
" O donna, in cui la mia speranza vige, 79
e che soffristi per la mia salute
in Inferno lasciar le tue vestige ;
CANTO XXXI 379
I saw countenances suasive of love, adorned by Church
another's light and their own smile, and tr
gestures graced with every dignity.
The general form of Paradise my glance had
already taken in, in its entirety, and on no part
as yet had my sight paused ;
and I turned me with rekindled will to question
my Lady concerning things whereanent my
mind was in suspense.
One thing I purposed, and another answered
me ; I thought to see Beatrice, and I saw
an elder clad like the folk in glory.
His eyes and cheeks were overpoured with Bernard
benign gladness, in kindly gesture as befits
a tender father.
And: "Where is she?" all sudden I ex-
claimed ; whereunto he : " To bring thy
desire to its goal Beatrice moved me from
my place;
and if thou look up to the circle third from the
highest rank, thou shalt re-behold her, on
the throne her merits have assigned to her."
Without answering I lifted up mine eyes and
saw her, making to herself a crown as she
reflected from her the eternal rays.
From that region which thundereth most high,
no mortal eye is so far distant, though plunged
most deep within the sea,
as there from Beatrice was my sight ; but that Beatrice
wrought not upon me, for her image de-
scended not to me mingled with any medium.
" O Lady, in whom my hope hath vigour, and
who for my salvation didst endure to leave
in Hell thy footprints ;
380 PARADISO
Empireo di tante cose, quante io ho vedute, 8s
dal tuo potere e dalla tua bontate
riconosco la grazia e la virtute.
Tu m* hai di servo tratto a libertate 8 5
per tutte quelle vie, per tutti i modi,
che di cid fare avei la potestate.
La tua magnificenza in me custodi
si che 1'anima mia, che fatta hai sana,
piacente a te dal corpo si disnodi."
Cosi orai ; ed ella si lontana, 9'
come parea, sorrise, e riguardommi ;
poi si torno all'eterna fontana.
E il santo sene : " Acciocche* tu assommi 94
perfettamente, disse, il tuo cammino,
a che prego ed amor santo mandommi,
vola con gli occhi per questo giardino ; 97
ch& veder lui t'acconcera lo sguardo
pill al montar per lo raggio divino.
E la Regina del cielo, ond' i' ardo I0
tutto d'amor, ne fara ogni grazia,
pero ch' io sono il suo fedel Bernardo."
Quale & colui, che forse di Croazia x 3
viene a veder la Veronica nostra,
che per Pantica fama non si sazia,
ma dice nel pensier, fin che si mostra : Io6
" Signer mio Gesu Cristo, Dio verace,
or fu si fatta la sembianza vostra ? "
tale era io mirando la vivace I0 ?
carita di colui, che in questo mondo,
contemplando, gusto di quella pace.
" Figliuol di grazia, questo esser giocondo, " a
comincio egli, non ti sara noto
tenendo gli occhi pur quaggifc al fondo ;
CANTO XXXI 381
of all the things which I have seen I recognise Church
the grace and might, by thy power and by thine tnum P hant
excellence.
Thou hast drawn me from a slave to liberty
by all those paths, by all those methods by
which thou hadst the power so to do.
Preserve thy munificence in me, so that my soul
which thou hast made sound, may unloose
it from the body, pleasing unto thee."
So did I pray; and she, so distant as she
seemed, smiled and looked on me, then
turned her to the eternal fountain.
And the holy elder said : " That thou mayest Bernard
consummate thy journey perfectly whereto
prayer and holy love dispatched me,
fly with thine eyes throughout this garden ; for
gazing on it will equip thy glance better to
mount through the divine ray.
And the Queen of heaven for whom I am all
burning with love, will grant us every grace,
because I am her faithful Bernard."
As is he who perchance from Croatia cometh The
to look on our Veronica and because o f Veronica
ancient fame is sated not,
but saith in thought, so long as it be shown ;
" My Lord Jesus Christ, true God, and was
this, then, the fashion of thy semblance ? "
such was I, gazing upon the living love of him
who in this world by contemplation tasted of
that peace.
M Son of grace ! this joyous being," he began,
"will not become known to thee by holding
thine eyes only here down at the base ;
3 82 FARADISO
Bmpireo ma guarda i cerchi fino al piii remote, n *
tanto che veggi seder la Regina,
cui questo regno e* suddito e devoto."
lo levai gli occhi ; e come da mattina " 8
le parti oriental dell' orizzonte
soperchian quella dove il sol declina,
cosi, quasi di valle andando a monte, iai
con gli occhi vidi parte nello estremo
vincer di lume tutta Paltra fronte.
E come quivi, ove a' aspetta il temo 19 4
che mal guido Fetonte, piil s* infiamma,
e quinci e quindi il lume & fatto scemo ;
cosi quella pacifica oriafiamma "7
nel mezzo s* ayvivava, e d y ogni parte
per egual modo allentava la fiamma.
Ed a quel mezzo, con le penne sparte, T 3
vidi piil di mille Angeli festanti,
ciascun distinto e di fulgore e d'arte.
Vidi quivi ai lor giochi ed ai lor canti *33
ridere una bellezza, che letizia
era negli occhi a tutti gli altri santi.
E s' io avessi in dir tanta divizia, T 3 6
quanto ad imaginar, non ardirei
10 minimo tentar di sua delizia.
Bernardo, come vide gli occhi miei r 39
nel caldo suo calor fissi ed attend,
11 suoi con tanto affetto volse a lei,
che i miei di rimirar fe' piu ardenti. T 4
17. Peace and ardour. The collocation is significant
(See Argument.)
^$. Secure and gladsome (See Argument , and compare
xxvii. 9.)
31-33. Helice was turned into a bear by Juno's
CANTO XXXI 383
but look upon the circles, even to the remotest, Church
until thou seest enthroned the Queen to whom trmm P hant
this realm is subject and devoted.
I lifted up mine eyes, and as at morn the oriental
regions of the horizon overcome that where
the sun declineth,
so, as from the valley rising to the mountain ;
with mine eyes I saw a region at the bound-
ary surpass all the remaining ridge in light.
And as with us that place where we await the
chariot pole that Phaeton guided ill, is most
aglow, and on this side and on that the light
is shorn away ;
30 was that pacific oriflame quickened ia the
midst, on either side in equal measure tem-
pering its flame.
And at that mid point, with outstretched wings,
I saw more than a thousand Angels making
festival, each one distinct in glow and art.
I saw there, smiling to their sports and to their Mary
songs, a beauty which was gladness in the
eyes of all the other saints.
And had I equal wealth in speech as in con-
ception, yet dared I not attempt the smallest
part of her delightsomeness.
Bernard, when he saw mine eyes fixed and eager
towards the glowing source of his own glow,
turned his eyes to her, with so much love that
he made mine more ardent to re-gaze.
jealousy, and then transferred by Jupiter to the heavens,
as the constellation of the Great Bear ; her son (Orcas)
being changed into Bootes.
33. The biightest star in Bootes is Arcturus, to
which the bow of the bear's fail points. If we are to
384 NOTES
take Dante as describing the region over which
Arcturus never sets, we should have to go as far north
as 70 latitude, but his notions of northern geography
may have been vague ; he means to indicate barbarians
coming from the far north.
35, 36. Obviously the Lateran stands for Rome
the part for the whole, but many commentators seek for
a special significance in the selection of this particular
palace to represent the whole city. The ambiguity of
the phrase "transcended mortal things " and the natural
association of the Lateran (which in Dante's time was
the Papal palace) with the Church, have led some
scholars to explain the passage as a reference to pilgrims
from the far north coming to Rome in the days when
the Church minded spiritual things. But this is
obviously a mistake. The Lateran was (and is) cur-
rently believed to have been an imperial palace from
the days of Nero until Constantine presented it to
Pope Sylvester ; and the passage doubtless refers to the
amazement felt by the rude barbarians at the stupen-
dous edifices of Rome, at the period * when the imperial
seat surpassed in magnificence all the works of man/
64-93. " Blessed is he who loves thee and his friend
in thee, and his enemy for thy sake ; for he alone
never loses any dear one to whom all are dear in him
who is never lost " (Augustine). True union consists
not in an exclusively appropriating possession of the
dear one, but in the divine fruition of the union.
Compare xxxiii. 100-105; also Purg. xix. 136-138.
For the rest, note how Beatrice's human personality
drops its allegorical veil and shines in its simple purity
in this closing scene.
78. Compare xxx. 121-123.
88. Magnificence in mediaeval writings is often to be
CANTO XXXI 385
interpreted by the use of magnificcntia in the Latin
Aristotle. It is the translation of
which means munificence, i.e. liberality or generosity,
but on a grand scale. A man may be liberal with
small means, but not munificent. See the table in
Wallace, 60, where vulgarity is to be taken as -vulgar
ostentation.
1 02. Bernard's devotion to the Virgin Mary is ex-
pressed in his four homilies, " De laudibut Virginis matris,"
and his nine sermons for the feasts of her Purification,
Assumption, Nativity, &c., as well as incidentally in other
works. It is noteworthy that he opposed the celebra-
tion of her Immaculate Conception. His contemporary,
Peter Cellensis, says of him : " He was the most in-
timate fosterling of Our Lady, to whom he dedicated
not only one monastery, but the monasteries of the
whole Cistercian order."
103-105. St. Veronica lent her kerchief to Christ to
wipe his brow as he was bearing the cross, and when
he returned it, it bore the impress of his features. It
was exhibited at Rome annually at the New Year and
at Easter. Compare Vita Nuova, xli.
109-1 n. St. Bernard was the type of contemplation,
and the question was even raised whether he had not
seen God " essentially " (per essentiam) while yet living.
124-125. The point at which the sun is about to rise.
1 27. The Oriflame (aursa famma] was the standard
given by the Angel Gabriel to the ancient kings of
France, representing a flame on a golden ground. No
one who fought under it could be conquered. The
golden glow of heaven is the invincible ensign not of
war but peace.
132. According to mediaeval angelology, each angel
constituted in itself a distinct species. (Compare xxU,
136-141,)
2 B
PARADISO
DEGINNING with Mary, Bernard indicates to Dante
*-* the great distinctions of heaven. Cleaving the
rose downwards into two halves run the lines that part
those who looked forward to Christ about to come
from those who looked back upon him after he had
come. Mary who had faith in Christ before he was
conceived ranks as a Hebrew, and John Baptist who,
when still in the womb, greeted him and afterwards
proclaimed him as already come, ranks as a Christian.
The two aspects of the faith embrace equal numbers of
saints, the one tale being already full and the other
near upon it. Midway across the cleaving lines runs
the circle that divides the infants who died ere they
Empireo AfFetto al suo piacer, que! comtemplante
libero ufficio di dottore assunse,
e comincio queste parole sante :
" La piaga, che Maria richiuse ed unse,
quella ch' & tanto bella da' suoi piedi
& colei che 1'aperse e che la punse.
Nell' ordine, che fanno i terzi sedi, ?
siede Rachel di sotto da costei
con Beatrice, si come tu vedi.
Sara, Rebecca, Judit, e colei I0
che fu bisava al cantor, che, per doglia
del fallo, disse : Miserere mei y
puoi tu veder cosi di soglia in soglia T 3
gill digradar, com* io ch' a proprio nome
vo per la rosa gift di foglia in foglia.
E dal settimo grado in gift, si come
infino ad esso, succedono Ebree,
dirimendo del fior tutte le chiome ;
CANTO XXXII
had exercised free choice, and who were saved by the
faith and the due observances of their parents, from
those whose own acts of faith or merit have con-
tributed to their salvation. The children are ranked
in accordance with the abysmal but just and orderly
judgments of God in the assignment of primal endow-
ment (1-84). Dante then gazes in transport upon the
face of Mary and sees the rejoicing Gabriel exult before
her (85-114). He looks upon other great denizens ol
heaven, and is then bidden to turn again in prayer to
Mary that after this so great preparation he may
receive from her the final grace to enable him to lift
his eyes right upon the Primal Love (115-151).
With his love fixed on his Delight, that con- Church
templating saint took the free office of the trf^P 11 * 1 *
teacher on him, and began these sacred words :
" The wound which Mary closed and annointed,
she who is so beauteous at her feet opened
and thrust.
In the order which the third rank maketh sitteth From Mary
below her, Rachael with Beatrice, even as to
thou seest.
Sarah, Rebecca, Judith, and her from whom,
third in descent, the singer came who for
grief at his sin cried out have pity on me /
these mayst thou see from rank to rank descend-
ing ; even as T, naming their proper names, go
down the rose petal by petal.
And down from the seventh onward, even as
thereto, follow Hebrew dames, disparting all
the flower's locks ;
387
388 PARADISO
Bmpireo perche", secondo lo sguardo che fee '$
la fede in Cristo, queste sono il muro
a che si parton le sacre scalee.
Da questa parte, onde il fior & maturo * a
di tutte le sue foglie, sono assisi
quei che credettero in Cristo venture.
Dall' altra parte, onde sono intercisi *s
di voti, in semicircoli si stanno
quei ch* a Cristo venuto ebber li visi.
E come quinci il glorioso scanno * 8
della donna del cielo, e gli altri scanni
di sotto lui cotanta cerna fanno,
cosi di contra quei del gran Giovanni, 3
che sempre santo il diserto e il martiro
sofFerse, e poi 1' Inferno da due anni ;
e sotto lui cosi cerner sortiro 34
Francesco, Benedetto ed Augustino,
ed altri sin quaggiil di giro in giro.
Or mira Palto provveder divino, 37
ch 1' uno e 1* altro aspetto della fede
egualmente empiera questo giardino.
E sappi che dal grado in gift, che fiede 4
a mezzo il tratto le due discrezioni,
per nullo proprio merito si siede,
ma per 1'altrui, con certe condizioni ; 43
che" tutti questi son spirit! assolti
prima ch* avesser vere elezioni.
Ben te ne puoi accorger per li volti, 46
ed anco per le vx>ci puerili,
se tu li guardi bene e se gli ascolti.
Or dubbi tu, e dubitando sili ; 49
ma io ti solvero il forte legame,
in che ti stringon li pensier sottili.
CANTO XXXII 389
because, accordant with the way faith looked to Church
Christ, these are the partition-wall whereat triumphwit
the sacred steps are parted.
On this side, wherein the flower is mature in all
its petals, are seated who believed in Christ to
come.
On the other side, where they are broke by
empty seats, abide in semi-circles such as had
their sight turned to- wards Christ come.
And as on the one side the glorious seat of the
Lady of heaven and the other seats below it
make so great partition,
so, over against her, doth the seat of that great John From John
who ever holy endured the desert and the martyr * u stine
death and thereafter Hell for two years' space ;
and beneath him the making of such severance
hath been assigned to Francis, Benedict and
Augustine, and others down to here from
circle unto circle.
Now marvel at the deep divine provision ; for
either aspect of the faith, in equal measure
shall fill full this garden.
And know that, downward from the rank which Children
in mid line cleaveth the two divisions, in virtue
of no merit of their own they have their seats,
but by another's, under fixe i conditions ; for
these are spirits all released ere they had
exercised true choice.
Well mayst thou perceive it by their faces, and
also their child voices if thou look aright and
if thou listen.
Now thou art perplexed, and in perplexity thou
keepest silence ; but I will loose the hard knot
for thee wherein thy subtle thoughts are
binding thee.
388 PARADISO
Empireo perche", secondo lo sguardo chc fee **
la fede in Cristo, queste sono il muro
a che si parton le sacre scalee.
Da questa parte, onde il fior & maturo * a
di tutte le sue foglie, sono assisi
quei che credettero in Cristo venture.
Dair altra parte, onde sono intercisi 5
di voti, in semicircoli si stanno
quei ch' a Cristo venuto ebber li visi.
E come quinci il glorioso scanno * 8
della donna del cielo, e gli altri scanni
di sotto lui cotanta cerna fanno,
cosi di contra quei del gran Giovanni, 3'
che sempre santo il diserto e il martiro
sofFerse, e poi P Inferno da due anni ;
e sotto lui cosi cerner sortiro 34
Francesco, Benedetto ed Augustino,
ed altri sin quaggiii di giro in giro.
Or mira 1'alto provveder divino, 37
ch T uno e 1* altro aspetto della fede
egualmente empiera questo giardino.
E sappi che dal grado in gift, che fiede 4
a mezzo il tratto le due discrezioni,
per nullo proprio merito si siede,
ma per Paltrui, con certe condizioni ; 43
ch^ tutti questi son spirit! assolti
prima ch j avesser vere elezioni.
Ben te ne puoi accorger per li volti, 4
ed anco per Je voci puerili,
se tu li guardi bene e se gli ascolti.
Or dubbi tu, e dubitando sili ; 49
ma io ti solvero il forte legame,
in che ti atringon li pensier sottili.
CANTO XXXII 389
because, accordant with the way faith looked to Church
Christ, these are the partition-wall whereat triumphant
the sacred steps are parted.
On this side, wherein the flower is mature in all
its petals, are seated who believed in Christ to
come.
On the other side, where they are broke by
empty seats, abide in semi-circles such as had
their sight turned to- wards Christ come.
And as on the one side the glorious seat of the
Lady of heaven and the other seats below it
make so great partition,
so, over against her, doth the seat of that great John From John
who ever holy endured the desert and the martyr A UJfU(St ine
death and thereafter Hell for two years' space ;
and beneath him the making of such severance
hath been assigned to Francis, Benedict and
Augustine, and others down to here from
circle unto circle.
Now marvel at the deep divine provision ; for
either aspect of the faith, in equal measure
shall fill full this garden.
And know that, downward from the rank which Children
in mid line cleaveth the two divisions, in virtue
of no merit of their own they have their seats,
but by another's, under fixe i conditions ; for
these are spirits all released ere they had
exercised true choice.
Well mayst thou perceive it by their faces, and
also their child voices if thou look aright and
if thou listen.
Now thou art perplexed, and in perplexity thou
keepest silence ; but I will loose the hard knot
for thee wherein thy subtle thoughts are
binding thee.
390 PARADISO
Empireo Dentro all' ampiezza di questo reame 5*
casual punto non puote aver sito,
se non come tristizia, o sete, o fame ;
ch& per eterna legge stabilito 55
quantunque vedi, si cne giustamente
ci si risponde dall' anello al dito.
E pero questa festinata gente * a
a vera vita non & sine causa
intra se" qui piu e meno eccellente.
Lo rege, per cui questo regno pausa
in tanto amore ed in tanto diletto,
che nulla volonta & di piti ausa,
le menti tutte nel suo lieto aspetto 6 *
creando, a suo piacer di grazia dota
diversamente ; e qui basti Teifetto.
E cio espresso e chiaro vi si nota *7
nella scrittura santa in quei gemelli,
che nella madre ebber Tira commota.
Pero, secondo il color dei capelli 7
di cotal grazia, 1'altissimo lume
degnamente convien che s' incappelli.
Dunque, senza merc di lor costume, 73
locati son per grad: difFerenti,
sol difFerendo nel primiero acume.
Bastava si nei secoli recenti 5*
con 1'innocenza, per aver salute,
solamente la fede dei parenti ;
poich le prime etadi fur compiute, 79
convenne ai maschi all' innocenti penoe,
per circoncidere, acquistar virtute.
Ma poich& il tempo della grazia venne, *
senza battesmo perfetto di Cristo
tale innocenza laggift si ritenne*
CANTO XXXII 391
Within this kingdom's amplitude no chance point Church
i_ ^i j triumphant
may have place, no more than sadness may nor
thirst, nor hunger ;
because established by eternal law is whatsoe'er
thou seest, so that the correspondence is exact
between the ring and finger.
Wherefore this swift-sped folk to the true life is Children
here, not without cause, more or less excellent
in mutual order.
The King through whom this realm resteth in
so great love and in so great delight that never
will hath daring for aught more,
as he createth all minds in his own glad sight,
doth at his pleasure with grace endow them
diversely ; and here let the effect suffice.
&.nd this, express and clear, is noted unto you in
Holy Writ, anent those twins whose wrath
was stirred within their mother's womb.
Wherefore accordant to the colour of the locks
of such grace, needs must the lofty light en-
chaplet them after their worth.
Wherefore, without reward for their own ways,
they are placed in different ranks, differing
only in their primal keenness.
Thus, in the new-born ages the parents' faith Conditions
alone sufficed, with innocence, to secure sal- ai v ation
vation ;
when the first ages were complete male children
behoved to gather power to their innocent
wings by circumcision.
But when the time of grace had come, then
without perfect baptism of Christ such inno-
cence was held back there below.
392 PARADISO
Empireo Riguarda omai nella faccia ch' a Cristo
piti si somiglia, ch& la sua chiarezza
sola ti pud disporre a veder Cristo."
lo vidi sopra lei tanta allegrezza
piover, portata nelle menti sante
create a trasvolar per quella altezza,
che quantunque io avea visto davante, 9*
di tanta ammirazion non mi sospese,
n mi mostro di Dio tanto sembiante.
E quell'amor che primo 11 discese, 94
cantando : Ave^ Maria^ gratia plena,
dinanzi a lei le sue ali distese.
Rispose alia divina cantilena ^7
da tutte parti la beata corte,
si ch' ogni vista sen fe' pi& serena.
" O santo Padre, che per me comporte I0
1'esser quaggiil lasciando il dolce loco
nel qual tu siedi per eterna sorte,
qual & quell' angel, che con tanto gioco I0 3
guarda negli occhi la nostra Regina,
innamorato si che par di foco ? "
Cos! ricorsi ancora alia dottrina Io6
di colui ch'abbelliva di Maria,
come del sole Stella mattutina.
Ed egli a me : " Baldezza e leggiadria, I0 9
quanta esser puo in Angelo ed in alma,
tutta & in lui, e si volem che sia,
perch' egli & quegli che porto la palma Iia
gift a Maria, quando il figliuol di Dio
carcar si voile della nostra salma.
Ma vieni omai con gli occhi, si com' io "5
andro parlando, e nota i gran patrici
di questo imperio giustissimo e pio.
CANTO XXXII 393
Look now upon the face which is most likened Church
unto Christ ; for its brightness, and no other, trium P han -
hath power to fit thee to see Christ."
I saw rain down upon that face such joyance Mary
(borne on the sacred minds created for flying
through that lofty region),
that all which I had seen before held me not in
suspense of so great marvelling, nor showed
me so great semblance of God.
And that Love which first descended to her,
singing : Hail, Mary, full of grace now spread
his wings before her.
The divine canticle was answered from every
side by the blest Court, so that every face
thereby gathered serenity.
" O holy Father, who for my sake acceptest
being here below, leaving the sweet place
wherein thou sittest by eternal lot,
what is that angel who with such delight looketh Gabriel
our Queen in the eyes, enamoured so he
seemeth all aflame ? "
So did I turn again unto his teaching who drew
beauty from Mary, as from the sun the morning
star.
And he to me, " Exultancy and winsomeness as
much as there may be in angel or in soul, is
all in him ; and we would have it so,
for he it is who brought down the palm to Mary,
when the Son of God willed to load him
with our burden.
But come now with thine eyes even as I
shall traverse in discourse, and note the great
patricians of this most just and pious empire.
394 PARADISO
Empireo Quei due che seggoc lassil piu felici, II8
per esser propinquissimi ad Augusta,
son d' esta rosa quasi due radici.
Colui che da sinistra le s'aggiusta, * SI
& il padre, per lo cui ardito gusto
1'umana specie tanto amaro gusta.
Dal destro vedi quel padre vetusto Ia *
di santa Chiesa, cui Cristo le chiavi
raccomando di questo fior venusto.
E quei che vide tutt' i tempi gravi, xa ?
pria che morisse, dell a bella sposa
che s'acquisto con la lancia e coi chiavi,
siede lungh' esso ; e lungo 1'altro posa X 3
quel duca, sotto cui visse di manna
la gente ingrata, mobile e ritrosa.
Di contro a Pietro vedi sedere Anna, "33
tanto contenta di mirar sua figlia,
che non move occhi per cantare Osanna.
E contro al maggior padre di famiglia *&
siede Lucia, che mosse la tua donna,
quando chinavi, a ruinar, le ciglia.
Ma perche" il tempo fugge, che t'assonna, X 39
qui farem punto, come buon sartore
che, com* egli ha del panno, fa la gonna ;
c drizzeremo gli occhi al primo amore, J 4 2
si che, guardando verso lui, penetri,
quant' ^ possibil, per lo suo fulgore.
Veramente (n forse tu t'arretri X 45
movendo Tali tue, credendo oltrarti)
orando grazia convien che s' impetri,
grazia da quella che pud aiutarti ; M^
e tu mi segui con 1'afFezione,
si che dal dicer mio lo cor non parti/'
E comincio questa aaota orazionc. 8 i*
CANTO XXXII 395
Those two who sit up there, most blest by being Church
nearest to the Empress, are as two roots of tnump a
this our rose.
He who neighboureth her upon the left is that Adam and
Father because of whose audacious tasting the
human race tasteth such bitterness.
On the right, look upon that ancient Father of
Holy Church to whom Christ commended
the keys of this lovesome flower.
And he who, ere he died, saw all the grievous John
seasons of that fair spouse who with the lance
and with the nails was won,
sitteth by his side ; and by the other resteth that Moses
leader under whom was fed by manna the folk
ungrateful, fickle and mutinous.
Over against Peter see Anna sit, so satisfied to Aant,
gaze upon her daughter that she removeth not
her eyes to sing Hosanna.
And o'er against the greatest of housefathers sit- Lucy
teth Lucy who moved thy Lady v/henthou wert
stooping down thy brows to thy destruction.
But since the time that doth entrance thee fleeth,
here let us make a stop, like to the careful tailor
who to the cloth he hath cutteth the garment ;
and let us turn our eyes to the Primal Love, so
that gazing toward him thou mayst pierce as
far as may be into his shining.
But lest perchance thou backward fall as thou Prayer for
dost ply thy wings, thinking to forward thee, **
by prayer behoveth grace to be acquired,
grace from her who hath power to aid thee;
and do thou follow me with such affection
that from my words thy heart be severed
not." And he began this holy prayer.
396
NOTES
i -60. Compare the diagram in illustration of the
Rose of Paradise in Gardner.
10-13. See Ruth iv. 21, 22. "Boaz [the husband of
Ruth] begat Obed, and Obed begat Jesse, and Jesse
begat David." Compare, further, Psalm li. (Vulgate I.)
and its inscription.
33. The two years that elapsed between his martyr-
dom and the descent of Christ to Limbo. Compare
Inf. iv. 52-63.
57. Ring and finger = the thing fitting and the thing
to be fitted ; here the grace that is given and the grace
that would be appropriate.
66. Compare Purg. iii. 37.
67-69. See Genesis xxv. 22, 23 ; and compare Parad.
viii. 130, 131.
II
To Canto XXVII.
CANTO XXXII
397
70. The colour of the locks seems to mean nothing more
than the complexion, tone, or quality of grace.
75. Keenness of vision, i.e. power to see God.
84. It is noteworthy that Bernard himself, in a
treatise addressed to Hugo of St. Victor, shrinks from
this appalling conclusion. "We must suppose that
the ancient sacraments were efficacious as long as it can
be shown that they were not notoriously prohibited.
And after that ? It is in God's hands. Not mine be
it to set the limit I "
127-129. John the Evangelist. The allusion is not
to his long life, but to the vision recorded in the
Apocalypse, regarded as a prophecy of the future suffer-
ings of the Church.
137, 138. See Inf. ii.
To Canto XXII.
PARADISO
T^HE final goal of divine Providence, the mysteries of
* the incarnation and the redemption, the contrast
between earthly hope and heavenly fruition, the
whole order of the spiritual universe epitomised in
the poet's journey, the crowning grace still awaiting
him, the need of yet further purging away of mortal
dross if he is to receive it, the high obligation that
will rest upon his life hereafter, the sustaining grace
that will be needed to enable him to meet it by keep-
ing his affections true to so great a vision, and the
intense sympathy with which all the saints enter
into his aspiration and plead for the fulfilment of the
utmost grace to him as a part of their own bliss, all
this, with the praises of the Virgin, etherialised into
the very perfume of devotion, rises in Bernard's prayer
to Mary (1-39). Mary answers the prayer by look-
ing into the light of God, thereby to gain Bernard's
petition for Dante ; and Dante, anticipating Bernard's
permission, with the passion of his longing already
assuaged by the peace of now assured fruition, looks
right into the deep light (40-54). Memory cannot
hold the experience that then was his, though it re-
tains the sweetness that was born of it. But as he
gropes for the recovery of some fragment of his vision,
he feels in the throb of an ampler joy the assurance
that he is touching on the truth as he records his
belief that he saw the whole essence of the universe,
all beings and all their attributes and all their rela-
tions, no longer as scattered and imperfect fragments,
but as one perfect whole, and that whole naught else
Bmpireo " Vergine madre, figlia del tuo figlio,
umile ed alta piii che creatura,
termine fisso d' eteroo consiglio,
CANTO XXXIII
than one single flame of love. So keen is the light of
that flame that it would shrivel up the sight if it should
turn aside. But that may not be, since good, which ig
the object of all volition, is whole and perfect in it,
and only fragmentary and imperfect away from it, so !
that a free will cannot by its nature turn away ;
and the sight is ever strengthened that turns right
into it (55-105). As when we look upon a picture
or a script, glorious but at first imperfectly mastered
by us, and as our eyes slowly adjust themselves, the
details rise and assert themselves and take their
places, and all the while that the impression changes
and deepens the thing that we look upon changes
not nor even seems to change, but only we to see it
clearer, so Dante's kindling vision reads deeper and
deeper into the unchanging glory of the triune
Deity, till his mind fastens itself upon the con-
templation of the union (in the second Person) of
the circle of Deity and the featured countenance
of humanity the unconditioned self-completeness of
God that reverent thought asserts and the character
and features which the heart demands and which
its experience proclaims, but his powers fail to
grapple with the contradiction till the recon-
ciliation is brought home to him in a flash of
exalted insight. Then the vision passes away and
may not he recalled, but already all jarring protest
and opposition to the divine order has given way in
the seer's heart to oneness of wish and will with
God, who himself is love (106-145)
" Virgin mother, daughter of thy son, lowly and Church
uplifted more than any creature, fixed goal of trium P bant
the eternal counsel,
400 PARADISO
Bmpireo tu se' colei, che 1'umana natura 4
nobilitasti si che il suo Fattore
non disdegno di farsi sua fattura.
Nel ventre tuo si raccese 1' amore, 7
per lo cui caldo nelFeterna pace
cosi & germinate questo fiore.
Qui sei a noi meridiana face I0
di caritate, e giuso, intra i mortali,
sei di speranza fontana vivace.
Donna, sei tanto grande e tanto vali, S 3
che qual vuol grazia ed a te non ricorre,
sua disianza vuol volar senz'ali.
La tua benignita non pur soccorre l6
a chi domanda, ma molte fiate
liberamente al domandar precorre.
In te misericordia, in te pietate, '9
in te magnificenza, in te s'aduna
quantunque in creatura & di bontate.
Or questi, che dall' infima lacuna w
dell* universo infin qui ha vedute
le vite spiritali ad una ad una,
supplica a te, per grazia, di virtute 2 5
tanto che possa con gli occhi levarsi
piii alto verso 1* ultima salute ;
ed io, che mai per mio veder non arsi a8
pill ch' io fo per lo suo, tutti i miei preghi
ti porgo, e prego che non sieno scarsi,
perch& tu ogni nube gli disleghi 3
di sua mortalita coi preghi tuoi,
si che il sommo piacer gli si dispieghi.
Ancor ti prego, Regina che puoi 34
cio che tu vuoli, che conservi sani,
dopo tanto veder, gli afTetti suoi.
CANTO XXXIII 401
thou art she who didst human nature so ennoble Church
that its own Maker scorned not to become tnump ant
its making.
In thy womb was lit again the love under whose
warmth in the eternal peace this flower hath
thus unfolded.
Here art thou unt^ us the meridian torch of Praise of
love and there below with mortals art a Mary
living spring of hope.
Lady thou art so great and hast such worth,
that if there be who would have grace yet
betaketh not himself to thee, his longing
seeketh to fly without wings.
Thy kindliness not only succoureth whoso re-
questeth, but doth oftentimes freely forerun
request.
In thee is tenderness, in thee is pity, in thee
munificence, in thee united whatever in created
being is of excellence.
Now he who from the deepest pooJ of the Prayer for
universe even to here hath seen the spirit Daote
lives one after one
imploreth thee, of grace, for so much power as
to be able to uplift his eyes more high towards
final bliss ;
and I, who never burned for my own vision more
than I do for his, proffer thee all my prayers
and pray they be not scant
that thou do scatter for him every cloud of his
mortality with prayers of thine, so that the
joy supreme may be unfolded to him.
And further do I pray thee, Queen who can'st
all that thou wilt, that thou keep sound for
him, after so great a vision, his affections.
2 C
402 PARADISO
Btopireo Vinca tua guardia i movimenti umani ;
vedi Beatrice con quanti beati
per li miei preghi ti chiudon le manL"
Gli occhi da Dio diletti e venerati,
fissi nell' orator, ne dimostraro
quanto i devoti preghi le son grati.
Indi all* eterno lume si drizzaro,
nel qual non si de' creder che s' invii
per creatura P occhio tan to chiaro,
Ed io ch' al fine di tutti i disii
m'appropinquava, si com' io dovea,
1'ardor del desiderio in me finii.
Bernardo m' accennava, e sorridea,
perch' io guardassi suso : ma io era
gia per me stesso tal qual ei volea ;
ch& la mia vista, venendo sincera,
e pill e pid entrava per Io raggio
dell' alta luce, che da s & vera.
Da quinci innanzi il mio veder fu maggio
che il parlar nostro ch' a tal vista cede,
e cede la memoria a tan to oltraggio.
Qual e* colui che somniando vede,
che dopo il sogno la passione impressa
rimane, e Paltro alia mente non riede ;
cotal son io, ch quasi tutta cessa
mia visione, ed ancor mi distilla
nel cor Io dolce che nacque da essa.
Cosl la neve al sol si disigilla,
cosi al vento nelle foglie lievi
si perdea la sen ten za di Sibil la.
O somma luce, che tanto ti levi
dai concetti mortali, alia mia mente
ripresta un poco di quei che parevi,
CANTO XXXIII 403
Let thy protection vanquish human ferments ; Church
see Beatrice, with how many Saints, for r
my prayers folding hands."
Those eyes, of God beloved and venerated,
fixed upon him who prayed, showed us how
greatly devout prayers please her.
Then to the eternal light they bent themselves, Mary
wherein we may not ween that any creature's
eye findeth its way so clear.
And I, who to the goal of all my longings was
drawing nigh, even as was meet the ardour of
the yearning quenched within me.
Bernard gave me the sign and smiled to me that Dante
I should look on high, but I already of myself Jj^Sfood
was such as he would have me ;
because my sight, becoming purged, now more
and more was entering through the ray of the
deep light which in itself is true.
Thence forward was my vision mightier than
our discourse, which faileth at such sight, and
faileth memory at so great outrage.
As is he who dreaming seeth, and when the
dream is gone the passion stamped remaineth,
and nought else cometh to the mind again ;
even such am I ; for almost wholly faileth me
my vision, yet doth the sweetness that was
born of it still drop within my heart.
So doth the snow unstamp it to the sun, so to
the wind on the light leaves wa* lost the
Sybil's wisdom.
O light supreme who PO far dost uplift thee o'er
mortal thoughts, re-lend unto my mind a little
of what then thou didst seem,
404 PARADISO
Bmpireo e fa la lingua mia tanto possente, 7
ch' uoa favilla sol ddila tua gloria
possa lasciare alia futura gente ;
ch&, per tornare alquanto a mia memoria, w
e per sonare un poco in questi versi,
pi& si concepera di tua vittoria.
lo credo, per 1'acume ch' io softersi 7 6
del vivo raggio, ch' io sarei smarrito,
se gli occhi miei da lui fossero aversi,
E mi ricorda ch' io fui pill ardito 79
per questo a soatener tanto ch' io giunsi
1'aspetto mio col valor infinite.
O abbondante grazia, ond' io presunsi 8a
ficcar lo viso per la luce eterna
tanto che la veduta yi consunsi !
Nel suo profondo vidi che s' interna, 8 s
legato con amore in un volume,
cio che per 1'universo si squaderna ;
sustanzia ed accidenti, e lor costume, 88
quasi confkti insieme per tal modo,
che cio ch' io dico & un semplice lume.
La forma universal di questo nodo 9
credo ch' io vidi, perch piii di largo,
/ dicendo questo, mi sento ch' io godo,
[Un punto solo in' ^ maggior letargo, 9*
che venticinque secoli alia impresa,
che fe' Nettuno ammirar i' ombra d' Argo.
Cosi la mente raia, tutta sospesa, W
mirava iissa, immobile ed attenta,
e sempre del mirar faceasi accesa.
A quella luce cotal si diventa,
che volgersi da lei per altro aspetto
^ impossibil che mai si consenta.
CANTO XXXIII 405
and give my tongue such power that it may leave Church
only a single sparkle of thy glory unto the folk trium P h * nk
to come ;
for by returning to my memory somewhat, and
by a little sounding in these verses, more of
thy victory will be conceived.
I hold that by the keenness of the living ray
which I endured I had been lost, had mine
eyes turned aside from it.
And so I was the bolder, as I mind me, so long
to sustain it as to unite my glance with the
Worth infinite.
Oh grace abounding, wherein I presumed to fix
my look on the eternal Tight so long that I
consumed my sight thereon '
Within its deptlis I saw ingathered, bound by
love in one volume, the scattered leaves of all
the universe ;
substance and accidents and their relations, as
though together fused, after aruch fashion that
what I tell of k one simple flame.
The universal form of this complex I think that The form
I beheld, because more largely, as I say this, Universe
I feel that I rejoice.
A single moment 'mafceth a deeper lethargy for
me than twenty and five centuries have wrought
on the emprise that erst threw Neptune in
amaze at Argo's shadow.
Thus all suspended did my mmd gaze fixed,
immovable, intent, ever enkindled by its
gazing.
Such at that light doth man become that to turn
thence to any other sight could not by possi-
bility be ever yielded.
408 PARADISO
Empireo tale era io a quella vista nuova : *3*
veder voleva, come si convenne
1' imago al cerchio, e come vi s' indova ;
ma non eran da cio le proprie penne ; X 39
se non che la mia mente fu percossa
da un fulgore, in che sua voglia venne.
All'alta fantasia qui manco possa ; X 4
ma gia volgeva il mio disiro e il ve/le,
si come rota ch' egualmente mossa,
P amor che move il sole e 1' altre stelle. MS
6. The Son, when he became man, wa* made in the
Virgin's womb, and so by human nature.
20. Compare xxxi. 88, note.
44, 45. Compare iv. 30.
49-51. This furnishes one of several consistent in-
dications that in Paradise one can see that at which
he is not looking. This is one of the subtle ways In
which Dante indicates that all spacial and temporal
terms in Paradise are merely symbolical,
65, 66. The Cumaean Sybil wrote her oracles on
leaves, which the wind then scattered in confusion.
Mnetd) iii. 441 sqq., vi. 74 sqq.
88. Compare iii. 19, note.
91. This knot or complex = the universe.
96. When the vision broke, a single moment plunged
the actual thing he saw into a deeper oblivion than five
and twenty centuries had wrought over the voyage of
the Argonauts. The memory of an intent gaze, of
deepening vision, of absorbed volition, of a final flash
of insight the assured possession of a will and affec-
tions laid to rest by the sweetness of what came to him
the uncertain impression of the images and symbols
CANTO XXXIII 409
such was I at this new seen spectacle ; 1 would Church
perceive how the image consorteth with the tnump a
circle, and how it settleth there ;
but not for this were my proper wings, save
that my mind was smitten by a flash wherein
its will came to it.
To the high fantasy here power failed ; but The end
already my desire and will were rolled
even as a wheel that moveth equally by the
Love that moves the sun and the other stars.
amid which it came all these remain : but the vision
itself is utterly past recall. Cf. i. 4-9.
The Argo was the first ship, anewthng to Neptune.
118-120. Compare x. 2: xii. 10-15.
133-1 35. The problem loosely described as " squaring
the circle " is stated by Dante with his usual accuracy.
The radius and circumference of a circle being in-
commensurable, it is impossible to express the cir-
cumference in terms of the radius as impossible as
it is to express deity in terms of humanity. The
radius being the unit, then, the circle cannot be exactly
matured. There is no difficulty in constructing 3*7
means of a cycloid) a square equal in area to a given
circle. But compare Com), ii, 14; 218,
142-145. "The whole work was undertaken, not for
a speculative but for a practical end.* And again : " the
purpose of the whole [the Comedy"] and of this portion
[the Paradiso] is to remove those who are living in this
fife from the state of wretchedness, and to lead them to
the state of blessedness." Epist, ad Can. Grand. 173-275
and 267-170 ( 1 6 and 15).
NOTE ON
DANTE'S PARADISE
THE cosmography of the Comedy is much simpler and
easier of comprehension than is usually supposed, but
it is not within the scope of this work to enter into
its details. The geographical side of it is sufficiently
touched upon in the notes to Canto xxvii. ; and the
general principles of its astronomy are developed, with
a lucidity that cannot be surpassed, by Dante himself
in Chapters 3 and 4 of Book ii. of the Convivio.
An excellent popular exposition of the whole system
will be found in Witte's Essays on Dante 1 (Essay iv.
Dante's Cosmography) ; and the account of the
Ptolemaic System in any book of astronomy or cyclo-
paedia will give an adequate general exposition of it.
The general principle by which we may pass from
modern conceptions of astronomy to those which we
find in the Comedy may be arrived at thus : We still
speak of the heavenly bodies rising and setting, and
revolving from East to West, although we believe
that the appearances so described are really caused
by the daily revolution of the earth round her axis
from West to East. If we carry through the same
principle of describing what we see, instead of what
we believe, we shall substitute for all the other move-
ments which we believe the earth to make, descrip-
tions of movements in the heavenly bodies which
would produce the same effect ; and we shall then be
peaking the language of Greek and mediaeval as-
tronomy, which corresponds immediately with the
actual appearances. Thus, for the annual motion of
the earth round the sun from West to East we shall
iubstitute an annual motion of the sun round the
earth. We shall continue to speak of the planets
revolving round the centre of the system from West to
* Essays on Duntt. By Dr Karl Witte, &c. Duckworth,
5M,
***
DANTE'S PARADISE 411
ast, as we do now ; but the apparent complication *
in their movements due to the fact that while they are
perpetually changing their position ive too are revolv-
ing round the centre and so perpetually changing our
point of view, we shall account for by supposing that
they engraft upon their primary movement round the
centre a secondary backward and forward movement in
a circle, which now delays and now accelerates their
progress from West to East. This is what the
ancient and mediaeval astronomers did. They sup-
posed, therefore, that each planet (besides partaking
the daily movement of the heavens) had two motions,
one on a greater sphere, or cycle, revolving round
the earth as its centre, and another on a smaller
sphere, or epicycle, revolving round a point on the
equator of the greater sphere. In the case of the
exterior planets, Mars, Jupiter and Saturn, the cycle
corresponds to the planet's own movement round the
sun, and the epicycle to ours. In the case of the
inferior planets, Mercury and Venus, this must be
reversed. Lastly, the slow top-like movement by
which the direction of the earth's axis changes with
respect to the fixed stars, causing what is known as
the " precession of the equinoxes," will be described
as a slow movement of all the fixed stars with respect
to the pole of the daily revolution of the heavens.
Thus it will be seen that the fundamental geo-
metrical problems of ancient and modern astronomy
are identical, and consist in resolving apparently
complicated and irregular movements into a com-
bination of simple and regular ones ; and, accordingly,
the solutions found by the ancient astronomers hold
perfectly good, as far as they go, to the present day,
and are incorporated in modern astronomy.
It is important thus to form a clear conception of
the universe as it presented itself to Dante if we wish
to enter into full imaginative sympathy with him,
and to reach a point of view from which we can
understand how the spiritual and material worlds
stood related in his conception, and the associations
with which the phenomena of nature blended in
his mind, and also to appreciate the scientific value
of his observation!.
412 DANTE'S PARADISE
But for the direct appreciation of the Paradise ,
little is needed in the first instance beyond a clear
conception of the succession of the several heavenly
bodies through which Dante ascends, and the moral
and spiritual associations which they carry.
If the reader will take any diagram of the solar
system as conceived in our day, and simply exchange
the places of the sun and the earth (placing the
earth, with her satellite the moon, in the centre
of the diagram, and placing the sun where he
finds the earth marked), he will have the order
in which Dante, travelling upwards from the earth ,
reaches i the Moon, ^ Mercury, 3 Venus, 4 the
Sun, 5 Mars, 6 Jupiter, 7 Saturn, 8 the constellation
of Gemini, 9 the invisible vault beyond the Stars,
10 the Essential Heaven of Light and Love.
The accompanying table will shew the general
scheme of the poem. Dante's number scheme is
always based on three subdivided into srocn, raised,
by additions of a character differing from the rest,
to nine, and by a last addition on an entirely different
plane to ten.
In the infra-solar heavens, Dante meets souls
whom some earthy weakness or stain has so far
shorn of what once were their spiritual possibilities,
that though the quality of their joy is entirely pure
and unalloyed, it is of lesser intensity than it might
have been had they been altogether true. Perhaps
we may trace, specifically, want of unshaken faith,
and the partial substitution of earthy for heavenly
hope and of earthy for heavenly love in those three
heavens. It was believed that the conical shadow
cast through space by the earth, reached as far as
the sphere of Venus. The symbolic significance
of this does not need further insisting upon.
The sun, the great luminary is connected with
prudence , the leader of the moral or cardinal virtues
(see Purg. xxix 130-132), taken in its widest sense;
and the other cardinal virtues follow ; indicating
that the tone and colour of the spiritual fruition
of the souls is influenced by the incidence of the
moral warfare by which it was earned.
Subtle analogies and hints throughout suggest the
DANTE'S PARADISE
413
astrological appropriateness of the several planets
as the places of manifestation of the several groups
of souls.
In the constellation of Gemini all the souls are
gathered together and are once more manifested to the
poet though he only holds converse with members
of the one supreme group to which the Apostles
and our First Father belong.
In like manner the Angels are manifested in
the ninth heaven or Primum Mobile,
But none of these nine heavens is the true abode
of any spirit. They are but the symbolically ap-
propriate meeting places appointed for Dante and
the several groups of spirits. God and all blessed
spirits, whether men or angels, dwell where all
space is here and all time is notv in the Empyrean
Heaven, which the poet's vision finally reaches and
where it ends.
Empyrean 10 Wherein
dwell God,
Heaven of
Light and Love
His angels, beyond space
and His and time,
Redeemed wherein Spirit!
abid*
The
Seven
lanetary ]
eavens
ix. Primum
o Angels
mobile
viii. Stellar
Heaven
5 Souls
Heavens
of space,
III. Supra- f "I" S atu
solar 1 VI - plter
I. v. Mars
II. Solar iv. Sun
7 Temperance
6 Justice
5 Fortitude
4 Prudence
wherein
, spirits are
manifested
to the poet
I. Infra- T Hi. Venus
3 Earthly love
on his pil-
solar -j ii. Mercury
2 Ambition
grimage
V. i. Moon
i Inconstancy 4
What shall then give delight shall not be so much
that our wants are put to rest nor that our bliss is
gained, but that God's will shall be visibly fulfilled in
us and concerning us ; which also is what we implore
day by day in prayer, when we say Thy -will be done, at
s heaven, so on sarth. BERNARD.
The preterit edition of the " Paradiso " hat been
tfecially prepared for "The Temple Classics,"
by the Rev. Philip H. Wicksteed, M.A. (-who
it responsible ft/r the English version and for the
Arguments}, and Mr H. Oelsner, M.A., Ph.D.
(who is responsible for the Italian text, based OK
the editions of Witte, Moore and Casini). Mr
Wick steed and Mr Oelsner are jointly re-
sponsible for the notes at the end of each Canto.
Maps and Charts have been inserted, and
no pains have been spared to provide the
text, translation, and annotation in one small
volume.
LO.
October 73, 1899.
4*5
EDITORIAL NOTE
The preceding translation of the Paradiso was un-
dertaken for the sole purpose of enabling the publisher
to bring out a cheap edition of the text, accompanied
with an English version. It claims no merit except
having accomplished this purpose. Still less does it
claim any superiority over its predecessors, or wish
to enter into rivalry with them.
The translator has attempted first and foremost to
satisfy himself as to the author's exact meaning, and
then to express it (i) precisely, (i) with lucidity,
(3) worthily, (4) with as close adherence to the voca-
bulary and syntax of the original as English idiom
allows. He has consciously adopted a happy turn of
expression in one passage from Mr Norton's transla
tion, and in two cases he has borrowed words he had
not himself been fortunate enough to hit upon from
Mr Butler. The many other coincidence* with these
(and doubtless other) translations arose, to the best of
his belief, independently
The skill of a translator is shown in his power of
so pursuing any one of the objects he has in view as
to make it at the same time advance, or at any rate
not obstruct the others ; but wherever he fails in this,
his principles of translation will declare themselves
in the conscious or unconscious scale of equivalence
whereby he adjusts their rival claims. What gain in
one direction will he consider the equivalent of a
given loss in another? Such a scale cannot be drawn
out in words, and therefore no translator can ac-
curately define his own principles of translation ; but
the order in which the objects aimed at have been
enumerated above will indicate the translator's
general conception of his task.
That translator of Dante, and particularly of the
4x6
EDITORIAL NOTE 417
Paradise, is not to be envied who can issue his work,
without a grieved sense of something near akin to
profanation, in that he has striven, counter to Dante's
own protest, (see Conv. i. 7: 89-91.) to " expound
the sense of his poems where they themselves cannot
take it together with their beauty " ; and, moreover,
in the Paradiso, if anywhere, the beauty is itself at
once an integral and an untransferable part of the
sense. The translator's hope is that all who read his
translation may find their eye turning from time to
time to Dante's words, till they are insensibly taught
to understand and love them ; and that, in the great
majority of cases, his work from the first may be
taken only as a help to the understanding of Dante's
words, not as a substitute for them.
The Arguments have been prepared with special
care, in the hope that they may be helpful to the
beginner, and of interest to the more advanced
student, as an attempt to facilitate the perception of
the perspective, the articulation, and the wider signi-
ficance of the several portions of the poem.
P H. W.
The notes at the end of each Canto are to be taken
in close connection with the Arguments, which, when
carefully read, will be found to contain, directly or by
implication, many explanations that the reader may
perhaps have looked for in vain in the notes.
In the notes we have tried to give what help we
can to the reader unacquainted with the classics,
both by marking quantities and by explaining, a*
far as space allowed, even the more obvious classi-
cal allusions, but by no means so uniformly or fully as
to supersede the constant use of a classical dictionary.
We have given references throughout to the most
important illustrative passages from the Bible, but
have seldom given the words. We have also as-
sumed that the reader who is desirous of further
information has access to all Dante's works, to
Gardner's Dante Primer (Dent & Co., is.), to
Wallace's Outlines of the Philosophy of Aristotle (Pitt
Press Series, 45. 6d."), and to Selfe and Wicksteed's
Selections from Pillani's Chronicle (Archibald Constable,
2 D
418 EDITORIAL NOTE
6s.). When we have wished to refer to other
writers, we have generally given their own words,
merely adding the author's name without more specific
reference. The lines given in the references to Dante's
works are those of Dr Moore's "Oxford Dante."
Our obligations cannot be acknowledged in detail.
They include the generally accessible commentaries
and other sources of information. Amongst recent
works we have found Mr Paget Toynbee's Dante
Dictionary * specially useful. Many dates and some
historical and biographical details have been taken
direct from it.
We have not dealt in any systematic or consistent
way with questions of disputed readings ; and we
have seldom touched upon controversial matter and
never upon aesthetic points or upon allegorical re-
finements, but in addition to explaining references,
we have endeavoured to deal, however concisely, with
the more serious difficulties of the thought and teach-
ing of the poem, so as to make our Commentary,
within its limits, as complete as possible. But in
these weightier matters the reader must, after all, be
his own commentator ; for, as one of the earliest and
best of Dante scholars (Benvenuto da Imola) has re-
marked: "It is rather great wit than great learning
that is needed for the understanding of this book.''
H. O
P. H. W
1 A Dictionary of Proper Names and Notable Matter & in
the Works of DanU, by Paget Toynbee, M.A. Oxford
Clarendon Press. 1898. Price, 255. net.
INDEX TO MAPS, DIAGRAMS
AND TABLES
Diagram of the " Four Circles and Three
Crosses" (Par. i. 39) . . . 12
Diagram of the "Three Mirrors," to illustrate
the dark patches on the moon (Par. ii.) . 59
Map illustrating the boundaries of Provence
(Par. viii. 58-60) 88
Map of Naples and Sicily, illustrating Par.
viii. 61-63, 67-69 ..... 89
Map of Hungary, Rascia, etc., illustrating
Par, viii. 64-66, and Par. xix. 140 fT. . 100
Map of the district about Romano, illustrating
Par. ix. 25-30,43-60 . . . . 115
Map of the Mediterranean, shewing the
position of Marseilles, to illustrate Par.
ix. 82-93 ...... 101
Map shewing the position of Assisi, to illus-
trate Par. xi. 43-51 .... 141
Table shewing Dante's descent from Caccia-
guida(Par. xv.) .... 373
Map of district about Florence (Par. xv., xvi.) 191
Map of Cacciaguida's Florence (Par. xv., xvi.) 207
Tables of Kings, to illustrate Par. xix. . 240-243
Map of the World east of Jerusalem, illus-
trating Dante's first retrospect (Par. xxii.
'S 1 '^) 397
Map of the World west of Jerusalem, illus-
trating Dante's second retrospect (Par.
xxvii. 79.87) 396
PRINTED BY
TURNBULL AND SPEARS,
EDINBURGH
tor
YA
THE UNIVERSITY OF CALIFORNIA LIBRARY