[1] David. See 2 Samuel, vi.

[2] So far as it proceeded from his own free will, open to the inspiration of grace.

[3] Trajan. See Purgatory, Canto X.

[4] King Hezekiah. See 2 Kings, xx.

[5] The Emperor Constantine.

[6] By his so-called "Donation," Constantine was believed to have ceded Rome to the Pope, and by transferring the seat of empire to Constantinople, he made the laws and the eagle Greek.

[7] William H., son of Robert Guiscard, King of Sicily and Apulia, called "the Good."

[8] Charles H. of Apulia, and Frederick of Aragon, King of Sicily.

[9]—Rhipeus,iustissimus unus Qui fuit in Teucris et servantissimus aequi.—Aeneid, ii, 426-7.

"Rhipeus, the one justest man, and heedfullest of right among the Trojans."

Like as a little lark that in the air expatiates first singing, and then is silent, content with the last sweetness which satisfies her, such seemed to me the image of the imprint of the Eternal Plea, sure, according to whose desire everything becomes that which it is.[1] And though I was there, in respect to my doubt,[2] like glass to the color which cloaks it; it[3] endured not to await the time in silence, but with the force of its own weight urged from my mouth, "What things are these?" whereat I saw great festival of sparkling. Thereupon, with its eye more enkindled, the blessed ensign answered me , in order not to keep me in wondering suspense: "I see that thou believest these things because I say them, but thou seest not how; so that, although believed in, they are hidden. Thou dost as one who fully apprehends a thing by name, but cannot see its quiddity unless another explain it. Regnum coelorum[4] suffers violence from fervent love, and from a living hope which vanquishes the divine will; not in such wise as man overcomes man, but vanquishes it, because it wills to be vanquished, and, vanquished, vanquishes with its own benignity. The first life of the eyebrow and the fifth make thee marvel, because thou seest the region of the Angels painted with them. From their bodies they did not issue Gentiles, as thou believest, but Christians, in firm faith, one in the Feet that were to suffer, one in the Feet that had suffered.[5] For the one from Hell, where there is never return to righteous will, came back to his bones; and that was the reward of living hope; of living hope, which put its power in prayers made to God to raise him up, so that it might be possible his will should be moved.[6] The glorious soul, whereof I speak, returning to the flesh, in which it remained short while, believed in Him who was able to aid it; and in believing was kindled to such fire of true love, that at the second death it was worthy to come to this sport. The other, through grace which distils from a fount so deep that creature never pushed the eye far as its primal wave, there below set all his love on righteousness; wherefore from grace to grace God opened his eye to our future redemption, so that he believed in it, and thenceforth endured no more the stench of paganism, and reproved therefor the perverse folk. More than a thousand years before baptizing,[7] those three ladies whom thou sawest at the right wheel[8] were to him for baptism. O predestination, how remote is thy root from the sight of those who see not the entire First Cause! And ye, mortals, keep yourselves restrained in judging; for we who see God know not yet all the elect. And unto us such want is sweet, for our good is perfected in this good, that what God wills we also will."

[1] So, seemed the image (that is, the eagle), satiated with its bliss, whether in the speech or the silence imposed upon it by the Eternal Pleasure, in accordance with which all things fulfil their ends.

[2] How Trajan and Rhipeus could be in Paradise, since none but those who had believed in Christ were there.

[3] My doubt.

[4] The kingdom of Heaven."—Matthew, xi. 12.

[5] Rhipeus died before the coming of Christ; Trajan after.

[6] According to the legend, St. Gregory the Great prayed that Trajan, because of his great worth, might be restored to life long enough for his will to return to righteousness, and for him to profess his faith in Christ.

[7] Before the divine institution of the rite of baptism his faith, hope, and charity served him in lieu thereof.

[8] Of the Chariot of the Church. See Purgatory, Canto XXIX.

Thus, to make my short sight clear, sweet medicine was given to me by that divine image. And as a good lutanist makes the vibration of the string accompany a good singer, whereby the song acquires more pleasantness, so it comes back to my mind that, while it spake, I saw the two blessed lights moving their flamelets to the words, just as the winking of the eyes concords.



CANTO XXI. Ascent to the Heaven of Saturn.—Spirits of those who had given themselves to devout contemplation.—The Golden Stairway.—St. Peter Damian.—Predestination.—The luxury of modern Prelates.

Now were my eyes fixed again upon the countenance of my Lady, and my mind with them, and from every other intent it was withdrawn; and she was not smiling, but, "If I should smile," she began to me, "thou wouldst become such as Semele was when she became ashes; for my beauty, which along the stairs of the eternal palace is kindled the more, as thou hast seen, the higher it ascends, is so resplendent that, if it were not tempered, at its effulgence thy mortal power would be as a bough shattered by thunder. We are lifted to the seventh splendor which beneath the breast of the burning Lion now radiates downward mingled with his strength.[1] Fix thy mind behind thine eyes, and make of them mirrors for the shape which in this mirror shall be apparent to thee."

[1] The seventh splendor is Saturn, which was in the sign of the Lion, whence its rays fell to earth, mingled with the strong influences of the sign.

He who should know what was the pasture of my sight in her blessed aspect, when I transferred me to another care, would recognize, by counterposing one side with the other, how pleasing it was to me to obey my celestial escort.

Within the crystal which, circling round the world, bears the name of its shining leader, under whom all wickedness lay dead,[1] I saw, of the color of gold through which a sunbeam is shining,[2] a stairway rising up so high that my eye followed it not. I saw, moreover, so many splendors descending, along the steps, that I thought every light which appears in heaven was there diffused.

[1] Saturn, in the golden age.

[2] As in a painted window.

And as, according to their natural custom, the rooks, at the beginning of the day, move about together, in order to warm their cold feathers; then some go away without return, others wheel round to whence they had set forth, and others, circling, make a stay; such fashion it seemed to me was here in that sparkling which came together, so soon as it struck on a certain step; and that which stopped nearest to us became so bright that I said in my thought, "I clearly see the love which thou signifiest to me. But she, from whom I await the how and the when of speech and of silence, stays still; wherefore I, contrary to desire, do well that I ask not." Whereupon she, who saw my silence, in the sight of Him who sees everything, said to me, "Let loose thy warm desire."

And I began, "My own merit makes me not worthy of thy answer; but for her sake who concedes to me the asking, O blessed life, that keepest thyself hidden within thine own joy, make known to me the cause which has placed thee so near me; and tell why in this wheel the sweet symphony of Paradise is silent, which below through the others so devoutly sounds." "Thou hast thy hearing mortal, as thy sight," it replied to me; "therefore no song is here for the same reason that Beatrice has no smile. Down along the steps of the holy stairway I have thus far descended, only to give thee glad welcome with my speech and with the light that mantles me; nor has more love made me to be more ready, for as much and more love is burning here above, even as the flaming manifests to thee; but the high charity, which makes us ready servants to the counsel that governs the world, allots here,[1] even as thou observest." "I see well," said I, "O sacred lamp, how the free will of love suffices in this Court for following the eternal Providence. But this is what seems to me hard to discern, why thou alone wert predestined to this office among thy consorts." I had not come to the last word before the light made a centre of its middle, whirling like a swift milestone. Then the love that was within it answered, "A divine light strikes upon me, penetrating through this wherein I embosom me: the virtue of which, conjoined with my vision, lifts me above myself so far that I see the Supreme Essence from which it emanates. Thence comes the joy wherewith I flame, because to my vision, in proportion as it is clear, I match the clearness of my flame. But that soul in Heaven which is most enlightened,[2] that Seraph who has his eye most fixed on God, could not satisfy thy demand; because that which thou askest lies so deep within the abyss of the eternal statute, that from every created sight it is cut off. And when thou retumest to the mortal world, carry this back, so that it may no more presume to move its feet toward such a goal. The mind which shines here, on earth is smoky; wherefore consider how there below it can do that which it cannot do though Heaven assume it."

[1] Assigns its part to each spirit.

[2] With the Divine light.

So did its words prescribe to me, that I left the question, and drew me back to ask it humbly who it was. "Between the two shores of Italy, and not very distant from thy native land, rise rocks so lofty that the thunders sound far lower down, and they make a height which is called Catria, beneath which a hermitage is consecrated which is wont to be devoted to worship only."[1] Thus it began again to me with its third speech, and then, continuing, it said, "Here in the service of God I became so steadfast, that, with food of olive juice alone, lightly I used to pass the heats and frosts, content in contemplative thoughts. That cloister was wont to render in abundance to these heavens; and now it is become so empty as needs must soon be revealed. In that place I was Peter Damian,[2] and Peter a sinner had I been in the house of Our Lady on the Adriatic shore.[3] Little of mortal life was remaining for me, when I was sought for and dragged to that hat[4] which ever is passed down from bad to worse. Cephas[5] came, and the great vessel of the Holy Spirit[6] came, lean and barefoot, taking the food of whatsoever inn. Now the modern pastors require one to hold them up on this side and that, and one to lead them, so heavy are they, and one to support them behind. They cover their palfreys with their mantles, so that two beasts go under one skin. O Patience, that endurest so much!" At this voice I saw more flamelets from step to step descending and revolving, and each revolution made them more beautiful. Round about this one they came, and stopped, and uttered a cry of such deep sound that here could be none like it, nor did I understand it, the thunder so overcame me.

[1] Catria is a high offshoot to the east from the chain of the Apennines, between Urbino and Gubbio. Far up on its side lies the monastery of Santa Croce di Fouts Avellana, belonging to the order of the Camaldulensians.

[2] A famous doctor of the Church in the eleventh century. He was for many years abbot of the Monastery of Fonte Avellana.

[3] These last words are obscure, and have given occasion to much discussion, after which they remain no clearer than before. The house of Our Lady on the Adriatic shore is supposed to be the monastery of Santa Maria in Porto, near Ravenna.

[4] He was made cardinal in 1058, and died in 1072.

[5] St. Peter. See John, i. 42.

[6] St. Paul. "He is a chosen vessel unto me."—Acts, ix. 15.



CANTO XXII. Beatrice reassures Dante.—St. Benedict appears.—He tells of the founding of his Order, and of the falling away of its brethren. Beatrice and Dante ascend to the Starry Heaven.— The constellation of the Twins.—Sight of the Earth.

Oppressed with amazement, I turned me to my Guide, like a little child who runs back always thither where he most confides. And she, like a mother who quickly succors her pale and breathless son with her voice, which is wont to reassure him, said to me, 11 Knowest thou not, that thou art in Heaven? and knowest thou not that Heaven is all holy, and whatever is done here comes from good zeal? How the song would have transformed thee, and I by smiling, thou canst now conceive, since the cry has moved thee so much; in which, if thou hadst understood its prayers, already would be known to thee the vengeance which thou shalt see before thou diest. The sword of here on high cuts not in haste, nor slow, save to the seeming of him who, desiring, or fearing, awaits it. But turn thee round now toward the others, for many illustrious spirits thou shalt see, if, as I say, thou dost lead back thy look."

As it pleased her I directed my eyes, and saw a hundred little spheres, which together were becoming more beautiful with mutual rays. I was standing as one who within himself represses the point of his desire, and attempts not to ask, he so fears the too-much. And the largest and the most luculent of those pearls came forward to make of its own accord my wish content. Then within it I heard, "If thou couldst see, as I do, the charity which burns among us, thy thoughts would be expressed. But that thou through waiting mayst not delay thy high end, I will make answer to thee, even to the thought concerning which thou art so regardful.

"That mountain[1] on whose slope Cassino is, was of old frequented on its summit by the deluded and illdisposed people, and I am be who first carried up thither the name of Him who brought to earth the truth which so high exalts us: and such grace shone upon me that I drew away the surrounding villages from the impious worship which seduced the world. These other fires were all contemplative men, kindled by that heat which brings to birth holy flowers and fruits. Here is Macarius,[2] here is Romuald,[3] here are my brothers, who within the cloisters fixed their feet, and held a steadfast heart." And I to him, "The affection which thou displayest in speaking with me, and the good semblance which I see and note in all your ardors, have so expanded my confidence as the sun does the rose, when she becomes open so much as she has power to be. Therefore I pray thee, and do thou, father, assure me if I have power to receive so much grace, that I may see thee with uncovered shape." Whereon he, "Brother, thy high desire shall be fulfilled in the last sphere, where are fulfilled all others and my own. There perfect, mature, and whole is every desire; in that alone is every part there where it always was: for it is not in space, and hath not poles; and our stairway reaches up to it, wherefore thus from thy sight it conceals itself. Far up as there the patriarch Jacob saw it stretch its topmost part when it appeared to him so laden with Angels. But now no one lifts his feet from earth to ascend it; and my Rule is remaining as waste of paper. The walls, which used to be an abbey, have become caves; and the cowls are sacks full of bad meal. But heavy usury is not gathered in so greatly against the pleasure of God, as that fruit which makes the heart of monks so foolish. For whatsoever the Church guards is all for the folk that ask it in God's name, not for one's kindred, or for another more vile. The flesh of mortals is so soft that a good beginning suffices not below from the springing of the oak to the forming of the acorn. Peter began without gold and without silver, and I with prayers and with fasting, and Francis in humility his convent; and if thou lookest at the source of each, and then lookest again whither it has run, thou wilt see dark made of the white. Truly, Jordan turned back, and the sea fleeing when God willed, were more marvellous to behold than succor here."[4]

[1] Monte Cassino, in the Kingdom of Naples, on which a temple of Apollo had stood, was chosen by St. Benedict (480-543) as his abode, and became the site of the most famous monastery of his Order.

[2] The Egyptian anchorite of the fourth century.

[3] The founder of the order of Camaldoli; he died in 1027.

[4] Were God now to interpose to correct the evils of the Church, the marvel would be less than that of the miracles of old, and therefore his interposition may be hoped for.

Thus he said to me, and then drew back to his company, and the company closed up; then like a whirlwind all gathered itself upward.

The sweet Lady urged me behind them, with only a sign, up over that stairway; so did her virtue overcome my nature. But never here below, where one mounts and descends naturally, was there motion so rapid that it could be compared unto my wing. So may I return, Reader, to that devout triumph, for the sake of which I often bewail my sins and beat my breast, thou hadst not so quickly drawn out and put thy finger in the fire as I saw the sign which follows the Bull,[1] and was within it.

[1] The sign of the Gemini, or Twins, in the Heaven of the Fixed Stars.

O glorious stars, O light impregnate with great virtue, from which I acknowledge all my genius, whatever it may be; with you was born and with you was hiding himself he who is father of every mortal life, when I first felt the Tuscan air;[1] and then, when the grace was bestowed on me of entrance within the lofty wheel which turns you, your region was allotted to me. To you my soul now devoutly sighs to acquire virtue for the difficult pass which draws her to itself.

[1] At the time of Dante's birth the sun was in the sign of the Twins.

"Thou art so near the ultimate salvation," began Beatrice, "that thou oughtest to have thine eyes clear and sharp. And therefore ere thou further enterest it, look back downward, and see how great a world I have already set beneath thy feet, in order that thy heart, so far as it is able, may present itself joyous to the triumphant crowd which comes glad through this round aether." With my sight I returned through each and all the seven spheres, and saw this globe such that I smiled at its mean semblance; and that counsel I approve as best which holds it of least account; and he who thinks of other things may be called truly worthy. I saw the daughter of Latona enkindled without that shadow which had been the cause why I once believed her rare and dense. The aspect of thy son, Hyperion, here I endured, and I saw how Maia and Dione[1] move around and near him. Then appeared to me the temperateness of Jove, between his father and his son,[2] and then was clear to me the variation which they make in their places. And all the seven were displayed to me,[[how great they are and how swift they are, and how they are in distant houses. While I was revolving with the eternal Twins, the little threshing-floor[3] which makes us so fierce all appeared to me, from its hills to its harbors.

[1] The mothers of Venus and Mercury, by whose names these planets are designated.

[2] Saturn and Mars.

[3] The inhabited earth.

Then I turned back my eyes to the beautiful eyes.



CANTO XXIII. The Triumph of Christ.

As the bird, among the beloved leaves, reposing on the nest of her sweet brood through the night which hides things from us, who, in order to see their longed-for looks and to find the food wherewith she may feed them, in which heavy toils are pleasing to her, anticipates the time upon the open twig, and with ardent affection awaits the sun, fixedly looking till the dawn may break; thus my Lady was standing erect and attentive, turned toward the region beneath which the sun shows least haste;[1] so that I, seeing her rapt and eager, became such as he who in desire should wish for something, and in hope is satisfied. But short while was there between one and the other WHEN: that of my awaiting, I mean, and of my seeing the heavens become brighter and brighter. And Beatrice said, "Behold the hosts of the triumph of Christ, and all the fruit harvested by the revolution of these spheres."[2] It seemed to me her face was all aflame, and her eyes were so full of joy that I must needs pass it over without description.

[1] The meridian.

[2] By the beneficent influences of the planets.

As in the clear skies at the full moon Trivia[1] smiles among the eternal nymphs who paint the heaven through all its depths, I saw, above myriads of lights, a Sun that was enkindling each and all of them, as ours kindles the supernal shows;[2] and through its living light the lucent Substance[3] shone so bright upon my face that I sustained it not.

[1] An appellation of Diana, and hence of the moon.

[2] According to the belief, referred to at the opening of the twentieth Canto, that the sun was the source of the light of the stars.

[3] Christ in his glorified body.

O Beatrice, sweet guide and dear!

She said to me, "That which overcomes thee is a power from which naught defends itself. Here is the Wisdom and the Power that opened the roads between heaven and earth, for which there had already been such long desire."

As fire from a cloud unlocks itself by dilating, so that it is not contained therein, and against its own nature falls down to earth, so my mind, becoming greater amid those feasts, issued from itself; and what it became cannot remember.

"Open thine eyes and look at what I am; thou hast seen things such that thou art become able to sustain my smile." I was as one who awakes from a forgotten dream and endeavors in vain to bring it back again to memory, when I heard this invitation, worthy of such gratitude that it is never effaced from the book which records the past. If now all those tongues which Polyhymnia and her sisters made most fat with their sweetest milk should sound to aid me, one would not come to a thousandth of the truth in singing the holy smile and how it made the holy face resplendent. And thus in depicting Paradise the consecrated poem needs must make a leap, even as one who finds his way cut off. But whoso should consider the ponderous theme and the mortal shoulder which therewith is laden would not blame it if under this it tremble. It is no coasting voyage for a little barque, this which the intrepid prow goes cleaving, nor for a pilot who would spare himself.

"Why doth my face so enamour thee that thou turnest not to the fair garden which beneath the rays of Christ is blossoming? Here is the rose,[1] in which the Divine Word became flesh: here are the lilies[2] by whose odor the good way was taken." Thus Beatrice, and I, who to her counsel was wholly prompt, again betook me unto the battle of the feeble brows.

[1] The Virgin.

[2] The Apostles and Saints. The image is derived from St. Paul (2 Corinthians, ii. 14): "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place." In the Vulgate the words are, "odorem notitiae suae manifestat per nos."

As my eyes, covered with a shadow, have ere now seen a meadow of flowers in a sunbeam which streamed bright through a rifted cloud, so saw I many throngs of splendors flashed-upon from above with burning rays, without seeing the source of the gleams. O benignant Power which so dost impress them, upwards didst thou exalt thyself to bestow space there for my eyes, which were powerless.[1]

[1] The eyes of Dante, powerless to endure the sight of the glorified body of Christ, when that is withdrawn on high, are able to look upon those whom the light of Christ illumines.

The name of the fair flower which I ever invoke both morning and evening, wholly constrained my mind to gaze upon the greater fire.[1] And when the form and the glory of the living star, which up. there surpasses as here below it surpassed, were depicted in both my eyes, through the mid heavens a torch, formed in a circle in fashion of a crown, descended, and engirt it, and revolved around it. Whatever melody sounds sweetest here below, and to itself most draws the soul, would seem a cloud which, rent apart, thunders, compared with the sound of that lyre wherewith was crowned the beauteous sapphire by which the brightest Heaven is ensapphired. "I am angelic Love, and I circle round the lofty joy which breathes from the bosom which was the hostelry of our desire; and I shall circle, Lady of Heaven, while thou shalt follow thy Son and make the supreme sphere more divine because thou enterest it." Thus the circling melody sealed itself up, and all the other lights made resound the name of Mary.

[1] The Virgin,—Rosa mistica,—the brightest of all the host that remained.

The royal mantle[1] of all the volumes[2] of the world, which is most fervid and most quickened in the breath of God and in His ways, had its inner shore so distant above us that sight of it, there where I was, did not yet appear to me. Therefore my eyes had not the power to follow the incoronate flame, which mounted upward following her own seed. And as a little child which, when it has taken the milk, stretches its arms toward its mother, through the spirit that flames up outwardly, each of these white splendors stretched upward with its summit, so that the deep aflection which they had for Mary was manifest to me. Then they remained there in ray sight, singing "Regina coeli " so sweetly that never has the delight departed from me. Oh how great is the plenty that is heaped up in those most rich chests which were good laborers in sowing here below! Here they live and enjoy the treasure that was acquired while weeping in the exile of Babylon, where the gold was left aside.[3] Here triumphs, under the high Son of God and of Mary, in his victory, both with the ancient and with the new council, he who holds the keys of such glory.[4]

[l] The Primum Mobile, the ninth Heaven, which revolves around all the others.

[2] The revolving spheres.

[3] Despising the treasures of the world, in the Babylonish exile of this life, they laid up for themselves treasures in Heaven.

[4] St. Peter.



CANTO XXIV. St. Peter examines Dante concerning Faith, and approves his answer.

"O company elect to the great supper of the blessed Lamb, who feeds you so that your desire is always full, since by grace of God this man foretastes of that which falls from your table, before death prescribes the time for him, give heed to his immense longing, and bedew him a little; ye drink ever of the fount whence comes that which he ponders." Thus Beatrice; and those glad souls made themselves spheres upon fixed poles, flaming brightly in manner of comets. And as wheels within the fittings of clocks revolve, so that to him who gives heed the first seems quiet, and the last to fly, so these carols,[1] differently dancing, swift and slow, enabled me to estimate their riches.

[1] A carol was a dance with song; here used for the souls who composed the carols, the difference in whose speed gave to Dante the gauge of their respective blessedness.

From that which I noted of greatest beauty, I saw issue a fire so happy that it left there none of greater brightness; and three times it revolved round Beatrice with a song so divine that my fancy repeats it not to me; therefore the pen makes a leap, and I write it not, for our imagination, much more our speech, is of too vivid color[1] for such folds. "O holy sister mine, who so devoutly prayest to us, by thy ardent affection thou unbindest me from that beautiful sphere:" after it had stopped, the blessed fire directed to my Lady its breath, which spoke thus as I have said. And she, "O light eternal of the great man to whom our Lord left the keys, which he bore below, of this marvellous joy, test this man on points light and grave, as pleases thee, concerning the Faith, through which thou didst walk upon the sea. If he loves rightly, and hopes rightly, and believes, it is hidden not from thee, for thou hast thy sight there where everything—@is seen depicted. But since this realm has made citizens by the true faith, it is well that to glorify it speech of it should fall to him."[2]

[1] The figure is a little obscure; pieghe, "folds," is a rhyme-word; the meaning seems to be that as folds cannot be painted properly with bright hues, so our imagination and our speech are not delicate enough for conceiving and depicting such exquisite delights.

[2] The meaning seems to be,—Thou knowest that he has true faith, but because by its means one becomes a citizen of this realm, it is well that he should celebrate it.

Even as, until the master propounds the question, the bachelor speaks not, and arms himself in order to adduce the proof, not to decide it, so, while she was speaking, I was arming me with every reason, in order to be ready for such a questioner, and for such a profession.

"Say thou, good Christian, declare thyself; Faith,—what is it?" Whereon I raised my brow to that light whence this was breathed out. Then I turned to Beatrice, and she made prompt signals to me that I should pour the water forth from my internal fount. "May the Grace," began I, "which grants to me that I confess myself to the high captain, cause my conceptions to be expressed."[1] And I went on, "As the veracious pen, Father, of thy dear brother (who with thee set Rome on the good track) wrote of it, Faith is the substance of things hoped for, and evidence of things not seen:[2] and this appears to me its essence." Then I heard, "Rightly dost thou think, if thou understandest well why he placed it among the substances, and then among the evidences." And I thereon: "The deep things which grant unto me here the sight of themselves, are so hidden to eyes below that there their existence is in belief alone, upon which the high hope is founded, and therefore it takes the designation of substance; and from this belief we needs must syllogize, without having other sight, wherefore it receives the designation of evidence."[3] Then I heard, "If whatever is acquired below for doctrine, were so understood, the wit of sophist would have no place there." Thus was breathed forth from that enkindled love; then it added, "Very well have the alloy and the weight of this coin been now run through, but tell me if thou hast it in thy purse?" And I, "Yes, I have it so shining and so round that in its stamp nothing is uncertain to me." Then issued from the deep light which was shining there, "This precious jewel, whereon every virtue is founded, whence came it to thee?" And I, "The abundant rain of the Heavenly Spirit, which is diffused over the Old and over the New parchments, is a syllogism[4] which has proved it to me so acutely that in comparison with it every demonstration seems to me obtuse." I heard then, "The Old and the New proposition[5] which are so conclusive to thee,—why dost thou hold them for divine speech?" And I, "The proofs which disclose the truth to me are the works[6] that followed, for which nature never heated iron, nor beat anvil." It was replied to me, "Say, what assures thee that these works were? The very thing itself which requires to be proved, naught else, affirms it to thee." "If the world were converted to Christianity," said I, "without miracles, this alone is such that the others are not the hundredth part; for thou didst enter poor and fasting into the field to sow the good plant, which once was a vine and now has become a thornbush."

[1] May it enable me to express clearly my conceptions.

[2] Hebrews, xi, 1.

[3] The argument is as follows: The things of the spiritual world having no visible existence upon earth, the hope of blessedness rests only on belief unsupported by material proof; this belief is Faith, and since on it alone are the high hopes founded, it is properly called their substance, that is, their essential quality. And since all our reasoning concerning spiritual things must be drawn not from visible things, but from the convictions of Faith, our faith is also properly called evidence.

[4] The evidence afforded by the Old and the New Testament that they are inspired by the Holy Spirit, makes their teachings in regard to matters of faith conclusive.

[5] The two premises of the syllogism.

[6] The miracles.

This ended, the high holy Court resounded through the spheres a "We praise God," in the melody which thereabove is sung.

And that Baron who thus from branch to branch, examining, had now drawn me on, so that to the last leaves we were approaching, began again: "The Grace that dallies with thy mind has opened thy mouth up to this point as it should be opened, so that I approve that which has issued forth, but now there is need to express what thou believest, and wbence it has been offered to thy belief." "O holy father, spirit who seest that which thou so believedst that thou, toward the sepulchre, didst outdo younger feet,"[1] began I, "thou wishest that I should declare here the form of my ready belief, and also thou inquirest the cause of it. And I answer: I believe in one God, sole and eternal, who, unmoved, moves all the Heavens with love and with desire; and for such belief have I not only proofs physical and metaphysical, but that truth also gives it to me which hence rains down through Moses, through Prophets, and through Psalms, through the Gospel, and through you who wrote after the fiery Spirit made you holy. And I believe in three Eternal Persons, and these I believe one essence, so one and so threefold that it will admit to be conjoined with ARE and IS. Of the profound divine condition on which I touch, the evangelic doctrine ofttimes sets the seal upon my mind. This is the beginning; this is the spark which afterwards dilates to vivid flame, and like a star in heaven scintillates within me."

[1] "The other disciple did outrun Peter," but Peter first "went into the sepulchre." See John, xx. 4-6.

Even as a lord who hears what pleases him, thereon, rejoicing in the news, embraces his servant, soon as he is silent, thus, blessing me as he sang, the apostolic light, at whose command I had spoken, thrice encircled me when I was silent; so had I pleased him in my speech.



CANTO XXV. St. James examines Dante concerning Hope.—St. John appears,with a brightness so dazzling as to deprive Dante, for the time, of sight.

If it ever happen that the sacred poem to which both heaven and earth have set their hand, so that it has made me lean for many years, sbould overcome the cruelty which bars me out of the fair sheep-fold, where a lamb I slept, an enemy to the wolves that give it war, then with other voice, with other fleece, Poet will I return, and on the font of my baptism will I take the crown; because there I entered into the faith which makes the souls known to God, and afterward. Peter, for its sake, thus encircled my brow.

Then a light moved toward us from that sphere whence the first-fruit which Christ left of His vicars had issued. And my Lady, full of gladness, said to me, "Look, look! behold the Baron for whose sake Galicia is visited there below."[1]

[1] It was believed that St. James, the brother of St. John, was buried at Compostella, in the Spanish province of Galicia. His shrine was one of the chief objects of pilgrimage during the Middle Ages.

Even as when the dove alights near his companion, and one, turning and cooing, displays its affection to the other, so by the one great Prince glorious I saw the other greeted, praising the food which feasts them thereabove. But after their gratulation was completed, silent coram me,[1] each stopped, so ignited that it overcame my sight. Smiling, then Beatrice said, "Illustrious life, by whom the largess of our basilica has been written,[2] do thou make Hope resound upon this height; thou knowest that thou dost represent it as many times as Jesus to the three displayed most brightness."[3] "Lift up thy head and make thyself assured; for that which comes up here from the mortal world needs must be ripened in our rays." This comfort from the second fire came to me; whereon I lifted up my eyes unto the mountains which bent them down before with too great weight.

[1] "Before me." Here, as sometimes elsewhere, it is not evident why Dante uses Latin words.

[2] The reference is to the Epistle of James, which Dante, falling into a common error, attributes to St. James the Greater. The special words be had in mind may have been: " God, that giveth to all men liberally," i. 5; and " Every good gift and every perfect gift is from above, and cometh down from the Father of lights," i. 17. By "basilica" is meant the court or church of heaven.

[3] Peter, James, and John, were chosen by their Master to be present at the raising of the daughter of Jairus, and to witness his Transfiguration. Peter personifying Faith, John personifying Love, it was natural to take James as the personification of Hope.

"Since, through grace, our Emperor wills that thou, before thy death, come face to face with his Counts in the most secret hall, so that, having seen the truth of this Court, thou mayest therewith confirm in thyself and others the Hope which there below rightly enamours, say what it is, and how thy mind is flowering with it, and say whence it came to thee;" thus further did the second light proceed. And that compassionate one, who guided the feathers of my wings to such high flight, thus in the reply anticipated me.[1] "The Church militant has not any son with more hope, as is written in the Sun which irradiates all our band; therefore it is conceded to him, that from Egypt be should come to Jerusalem to see, ere the warfare be at end for him. The other two points which are asked not for sake of knowing, but that he may report how greatly this virtue is pleasing to thee, to him I leave, for they will not be difficult to him, nor of vainglory, and let him answer to this, and may the grace of God accord this to him."

[1] Beatrice answers the question to which the reply, had it been left to Dante, might seem to involve self-praise.

As a disciple who follows his teacher, prompt and willing, in that wherein he is expert, so that his worth may be disclosed: "Hope," said I, "is a sure expectation of future glory, which divine grace produces, and preceding merit.[1] From many stars this light comes to me, but be instilled it first into my heart who was the supreme singer[2] of the supreme Leader. Sperent in te,[3] 'who know thy name,' he says in his Theody,[4] and who knows it not, if he has my faith? Thou afterwards didst instil it into me with his instillation in thy Epistle, so that I am full, and upon others shower down again your rain."

[1] These words are taken directly from Peter Lombard (Liber Sententiarum, iii. 26). Love is the merit which precedes Hope.

[2] David.

[3] "They will hope in thee." See Psalm ix. 10.

[4] Divine song.

While I was speaking, within the living bosom of that burning a flash was trembling, sudden and intense, in the manner of lightning. Then it breathed, "The love wherewith I still glow toward the virtue which followed me far as the palm, and to the issue of the field, wills that breathe anew to thee, that thou delight in it; and it is my pleasure, that thou tell that which Hope promises to thee." And I, "The new and the old Scriptures set up the sign, and it points this out to me. Of the souls whom God hath made his friends, Isaiah says that each shall be clothed in his own land with a double garment,[1] and his own land is this sweet life. And thy brother, far more explicitly, there where he treats of the white robes, makes manifest to us this revelation."[2]

[1] "Therefore in their land they shall possess the double" —(Isaiah, 1xi. 7); the double vesture of the glorified natural body and of the spiritual body.

[2] Revelation, vii.

And first, close on the end of these words, "Sperent in te" was heard from above us, to which all the carols made answer. Then among them a light became so bright that, if the Crab had one such crystal, winter would have a month of one sole day.[1] And as a glad maiden rises and goes and enters in the dance, only to do honor to the new bride, and not for any fault,[2] so saw I the brightened splendor come to the two who were turning in a wheel, such as was befitting to their ardent love. It set itself there into the song and into the measure, and my Lady kept her gaze upon them, even as a bride, silent and motionless. "This is he who lay upon the breast of our Pelican,[3] and from upon the cross this one was chosen to the great office."[4] Thus my Lady, nor yet moved she her look from its fixed attention after than before these words of hers. As is he who gazes and endeavors to see the sun eclipsed a little, who through seeing becomes sightless, so did I become in respect to that last fire, till it was said, "Why dost thou dazzle thyself in order to see a thing which has no place here?[5] On earth my body is earth; and it will be there with the others until our number corresponds with the eternal purpose.[6] With their two garments in the blessed cloister are those two lights alone which ascended:[7] and this thou shalt carry back unto your world."

[1] If Cancer, which rises at sunset in early winter, had a star as bright as this, the night would be light as day.

[2] Not for vanity, or love of, display.

[3] A common type of Christ during the Middle Ages, because of the popular belief that the pelican killed its brood, and then revived them with its blood.

[4] "Then saith he to the disciple, Behold thy mother!"—John, xix. 27.

[5] Dante seeks to see whether St. John is present in body as well as soul; his curiosity having its source in the words of the Gospel: "Jesus saith unto him, If I will that he tarry till I come, what is that to thee? . . . Then went this saying abroad among the brethren, that that disciple should not die."—John, xxi. 22, 23.

[6] Till the predestined number of the elect is complete.

[7] Jesus and Mary, who had been seen to ascend. See Canto XXIII.

At this word the flaming gyre became quiet, together with the sweet mingling that was made of the sound of the trinal breath, even as, at ceasing of fatigue or danger, the oars, erst driven through the water, all stop at the sound of a whistle. Ah! how greatly was I disturbed in mind, when I turned to see Beatrice, at not being able to see her, although I was near her, and in the happy world.



CANTO XXVI. St. John examines Dante concerning Love.—Dante's sight restored.—Adam appears, and answers questions put to him by Dante.

While I was apprehensive because of my quenched sight, a breath which made me attentive issued from the effulgent flame that quenched it, saying, "While thou art regaining the sense of sight which thou hast consumed on me, it is well that thou make up for it by discourse. Begin then, and tell whereto thy soul is aimed, and make thy reckoning that sight is in thee bewildered and not dead; because the Lady who conducts thee through this divine region has in her look the virtue which the band of Ananias had."[1] I said, "According to her pleasure, or soon or late, let the cure come to the eyes which were gates when she entered with the fire wherewith I ever burn! The Good which makes this court content is Alpha and Omega of whatsoever writing Love reads to me, either low or loud." That same voice which had taken from me fear of the sudden dazzling, laid on me the charge to speak further, and said, "Surely with a finer sieve it behoves thee to clarify; it behoves thee to tell who directed thy bow to such a target." And I, "By philosophic arguments and by authority that hence descends, such love must needs be impressed on me; for the good, so far as it is good, in proportion as it is understood, kindles love; and so much the greater as the more of goodness it includes within itself. Therefore, to the Essence (wherein is such supremacy that every good which is found outside of It is naught else than a beam of Its own radiance), more than to any other, the mind of every one who discerns the truth on which this argument is founded must needs be moved in love.[2] Such truth to my intelligence he makes plain, who demonstrates to me the first love of all the sempiternal substances.[3] The voice of the true Author makes it plain who, speaking of Himself, says to Moses, 'I will make thee see all goodness.'[4] Thou, too, makest it plain to me, beginning the lofty proclamation which there below, above all other trump, declares the secret of this place on high."[5] And I heard, "By human understanding, and by authorities concordant with it, thy sovran love looks unto God; but say, further, if thou feelest other cords draw thee towards Him, so that thou mayest declare with how many teeth this love bites thee."

[1] Acts ix.

[2] The argument is,—Whatever is good kindles love for itself; the greater the good the greater the love; God is the supreme good and therefore the chief object of love.

[3] It is doubtful to whom Dante here refers. The first love of immortal creatures is for their own First Cause.

[4] "I will make all my goodness pass before thee."—Exodus, xxxiii, 19.

[5] "God is love; and he that dwelleth in love dwelleth in God, and God in him."—1 John, iv. 16.

The holy intention of the Eagle of Christ was not latent to me; nay, rather I perceived whither he wished to lead my profession; therefore, I began again: "All those bitings which can make the heart turn to God have been concurrent unto my charity;[1] for the existence of the world, and my own existence, the death that He endured that I may live, and that which all the faithful hope even as I do, together with the aforesaid living knowledge, have drawn me from the sea of perverted love, and have set me on the shore of the right. The leaves, wherewith all the garden of the Eternal Gardener is enleaved, I love in proportion as good is borne unto them from Him."

[1] Have concurred to inspire me with love of God.

Soon as I was silent a most sweet song resounded through the heavens, and my Lady said with the rest, "Holy, Holy, Holy."

And as at a keen light sleep is broken by the spirit of sight, which runs to the splendor that goes from coat to coat,[1] and he who awakes shrinks from what he sees, so confused is his sudden wakening, until his judgment comes to his aid; thus Beatrice chased away every mote from my eyes with the radiance of her own, which were resplendent more than a thousand miles; so that I then saw better than before; and, as it were amazed, I asked about a fourth light which I saw with us. And my Lady, "Within those rays the first soul which the First Power ever created gazes with joy upon its creator."

[1] The spirit of the sight runs to meet the light which flashes through the successive coats of the eye.

As the bough that bends its top at passing of the wind, and then lifts itself by its own virtue which raises it, so did I, in amazement, the while she was speaking; and then a desire to speak, wherewith I was burning, gave me again assurance, and I began, "O Apple, that alone wast produced mature, O ancient Father, to whom every bride is daughter and daughter-in-law, devoutly as I can, I supplicate thee that thou speak to me; thou seest my wish, and in order to hear thee quickly, I do not tell it."

Sometimes an animal, which is covered up, so stirs, that his desire must needs become apparent through the corresponding movement which that which wraps him makes; and in like manner the first soul made evident to me, through its covering, how gladly it came to do me pleasure. Then it breathed, "Without its being uttered to me by thee, I better discern thy wish, than thou whatever thing is most certain to thee; because I see it in the truthful mirror which makes of Itself a likeness of other tbings, while nothing makes for It a likeness of Itself.[1] Thou wouldst hear how long it is since God placed me in the lofty garden where this Lady disposed thee for so long a stairway; and how long it was a delight to my eyes; and the proper cause of the great wrath; and the idiom which I used and which I made. Now, my son, the tasting of the tree was not by itself the cause of so long an exile, but only the overpassing of the bound. There whence thy Lady moved Virgil, I longed for this assembly during four thousand three hundred and two revolutions of the sun; and while I was on earth I saw him return to all the lights of his path nine hundred and thirty times. The tongue which I spoke was all extinct long before the people of Nimrod attempted their unaccomplishable work; for never was any product of the reason (because of human liking, which alters, following the heavens) durable for ever.[2] A natural action it is for man to speak; but, thus or thus, nature then leaves for you to do according as it pleases you. Before I descended to the infernal anguish, the Supreme Good, whence comes the gladness that swathes me, was on earth called I; EL it was called afterwards;[3] and that must needs be,[4] for the custom of mortals is as a leaf on a branch, which goes away and another comes. On the mountain which rises highest from the wave I was, with pure life and sinful, from the first hour to that which, when the sun changes quadrant, follows the sixth hour."[5]

[1] All things are seen in God as if reflected in a mirror; but nothing can reflect an image of God. "In the eternal Idea, as in a glass, the works of God are more perfectly seen than in themselves. . . . But it is impossible for a thing created to represent that which is increated."—John Norton, The Orthodox Evangelist, 1554, p. 332.

[2] Speech, a product of human reason, changes according to the pleasure of main, which alters from time to time under the influence of the heavens.

[3] God was known in the primitive language by the sacred and mystical symbol I or J, the Hebrew letter Jod; afterwards by the term El: the first answering to Jehovah, the second to Elohim.

[4] Such change in the name was inevitable, because of the changing customs of thought and speech.

[5] Adam's stay in the Earthly Paradise on the summit of the mount of Purgatory was thus a little more than six hours; the sun changes quadrant with every six hours.



CANTO XXVII. Denunciation by St. Peter of his degenerate successors.—Dante gazes upon the Earth.—Ascent of Beatrice and Dante to the Crystalline Heaven.—Its nature.—Beatrice rebukes the covetousness of mortals.

"To the Father, to the Son, and to the Holy Spirit be glory," all Paradise began, so that the sweet song was inebriating me. That which I was seeing seemed to me a smile of the Universe; for my inebriation was entering through the hearing and through the sight. O joy! O ineffable gladness! O life entire of love and of peace! O riches secure, without longing![1]

[1] Which leave nothing for desire.

Before my eyes the four torches were standing enkindled, and that which had come first began to make itself more vivid, and in its semblance be came such as Jove would become, if be and Mars were birds, and should interchange feathers.[1] The Providence which here apportions turn and office, had imposed silence on the blessed choir on every side, when I heard, "If I change color, marvel not; for, while I speak, thou shalt see all these change color. He who on earth usurps my place, my place, my place, which is vacant in the presence of the Son of God, has made of my burial-place a sewer of blood and of stench, wherewith the Perverse One who fell from here above, below there is placated."

[1] The pure white light becoming red.

With that color which, by reason of the opposite sun, paints the cloud at evening and at morning, I then saw the whole Heaven overspread. And like a modest lady who abides sure of herself, and at the fault of another, in bearing of it only, becomes timid, even thus did Beatrice change countenance; and such eclipse I believe there was in heaven when the Supreme Power suffered.

Then his words proceeded, in a voice so transmuted from itself that his countenance was not more changed; "The Bride of Christ was not nurtured on my blood, on that of Linus and of Cletus, to be employed for acquist of gold; but for acquist of this glad life Sixtus and Pius and Calixtus and Urban[1] shed their blood after much weeping. It was not our intention that part of the Christian people should sit on the right hand of our successors, and part on the other; nor that the keys which were conceded to me should become a sign upon a banner which should fight against those who are baptized;[2] nor that I should be a figure on a seal to venal and mendacious privileges, whereat I often redden and flash. In garb of shepherd, rapacious wolves are seen from here-above over all the pastures: O defence of God, why dost thou yet lie still! To drink our blood Cahorsines and Gascons are making ready:[3] O good beginning, to what vile end behoves it that thou fall! But the high Providence which with Scipio defended for Rome the glory of the world, will succor speedily, as I conceive. And thou, son, who because of thy mortal weight wilt again return below, open thy mouth, and conceal not that which I conceal not."

[1] Early Popes martyred for the faith.

[2] A reference to the war which Boniface VIII. waged against the Colonnesi. See Inferno, Canto XXVII.

[3] John XXII., who came to the Papacy in 1316, was a native of Cahors; his immediate predecessor, Clement V., 1305-1314, was a Gascon. The passage is one of those which shows that this portion of the poem was in hand during the last years of Dante's life.

[4] In midwinter, when the sun is in Capricorn.

Even as our air snows down flakes of frozen vapors, when the horn of the Goat of heaven touches the sun,[1] so, upward, I saw the aether become adorned, and flaked with the triumphant vapors[2] that had made sojourn there with us. My sight was following their semblances, and followed, till the intermediate space by its greatness pre. vented it from passing further onward. Whereon my Lady, who saw me disengaged from upward heeding, said to me, "Cast down thy sight, and look how thou hast revolved."

[1] The spirits.

Since the hour when I had first looked, I saw that I had moved through the whole are which the first climate makes from its middle to its end;[1] so that I saw beyond Cadiz the mad track of Ulysses, and near on this side the shore[2] on which Europa became a sweet burden. And more of the site of this little threshing-floor would have been discovered to me, but the sun was proceeding beneath my feet, a sign and more removed.[3]

[1] From Dante's first look downward from the Heavens, at the end of Canto XXII, to the present moment, he had moved over the arc which the first climate describes from its middle to its end. The old geographers divided the earth into seven zones, called climates, by circles parallel to the equator. The first climate extended twenty degrees to the north of the equator. The sign of the Gemini, in which Dante was revolving in the Heaven of the Fixed Stars, is in the zone of the Heavens corresponding to the first climate. As each climate extended on the habitable hemisphere for one hundred and eighty degrees, the arc from its middle to its end would be of ninety degrees, comprised between Jerusalem and Cadiz, and the time required for passing through it would be six hours, one fourth of the diurnal revolution of the Heavens.

[2] The shore of Phoenicia, whence Europa was carried off by Jupiter.

[3] The Sun in Aries was separated by Taurus from Gemini; hence not all of the hemisphere of the earth seen from Gemini was illuminated by the sun, which was some three hours in advance.

My enamoured mind, that ever dallies with my Lady, was more than ever burning to bring back my eyes to her. And if nature has made bait in human flesh, or art in its paintings, to catch the eyes in order to possess the mind, all united would seem naught compared to the divine pleasure which shone upon me when I turned me to her smiling face. And the virtue with which the look indulged me, tore me from the fair nest of Leda,[1] and impelled me to the swiftest heaven.[2]

[1] From Gemini, the constellation of Castor and Pollux, the twin sons of Leda.

[2] The Primum Mobile, or Crystalline Heaven.

Its parts, most living and lofty, are so uniform that I cannot tell which of them Beatrice chose for a place for me. But she, who saw my desire, began, smiling so glad that God seemed to rejoice in her countenance, "The nature of the world[1] which quiets the centre, and moves all the rest around it, begins here as from its, starting-point. And this heaven has no other Where than the Divine Mind, in which the love that revolves it is kindled, and the virtue which it rains down. Light and love enclose it with one circle, even as this does the others, and of that cincture He who girds it is the sole Intelligence.[2] The motion of this heaven is not marked out by another, but the others are measured by this, even as ten by a half and by a fifth.[3] And how time can hold its roots in such a flower-pot, and in the others its leaves, may now be manifest to thee.

[1] The world of the revolving Heavens.

[2] The Angelic Intelligences move the lower Heavens, but of the Empyrean God himself is the immediate governor.

[3] The reversal of magnitudes makes this image obscure. The motion of the Crystalline Heaven, the swiftest of all, determines the slower motions of the Heavens below it, and divides them; as five and two divide ten. The fixed unit of time is the day which is established by the revolution of the Primum Mobile.

"O covetousness,[1] which whelms mortals beneath thee, so that no one has power to withdraw his eyes from out thy waves! Well. blossoms the will in men, but the continual rain converts the true plums into wildings. Faith and innocence are found only in children; then both fly away ere yet the cheeks are covered. One, so long as he stammers, fasts, who afterward, when his tongue is loosed, devours whatever food under whatever moon; and one, while stammering, loves his mother and listens to her, who, when speech is perfect, desires then to see her buried. So the skin of the fair daughter of him who brings morning and leaves evening, white in its first aspect, becomes black.[2] Do thou, in order that thou make not marvel, reflect that on earth there is no one who governs; wherefore the human family is gone astray. But ere January be all un-wintered by that hundredth part which is down there neglected,[3] these supernal circles shall so roar that the storm which is so long awaited shall turn the sterns round to where the prows are, so that the fleet shall run straight, and true fruit shall come after the flower."

[1] The connection of the ideas presented in what precedes with this denunciation of covetousness, or selfishness, is not at first apparent. But the transition is not unnatural, from the consideration of the Heaven which pours down Divine influence, to the thought of the engrossment of men in the pursuit of their selfish and transitory ends, in which they are blinded to heavenly and eternal good.

[2] Both the order of the words and the meaning of this sentence axe obscure.

[3] Before January falls in spring, owing to the lack of correctness in the calendar, by which the year is lengthened by about a day in each century. It is as if the poet said,—Before a thousand years shall pass; meaning,—Within short while.



CANTO XXVIII. The Heavenly Hierarchy.

After she who imparadises my mind had disclosed the truth counter to the present life of wretched mortals, as he, who is lighted by a candle from behind, sees its flame in a mirror before he has it in sight or in thought, and turns round to see if the glass tell him the truth, and sees that it accords with it as the note with its measure;[1] I thus my memory recollects that I did, looking into the beautiful eyes, wherewith Love made the cord to ensnare me.[2] And when I turned, and mine were touched by that which is apparent in that revolving sphere whenever one gazes fixedly on its gyration, I saw a Point which was raying out light so keen that the sight on which it blazes must needs close because of its intense keenness. And whatso star seems smallest here would seem a moon if placed beside it, as star with star is placed. Perhaps as near as a halo seems to girdle the light which paints it, when the vapor that bears it is most dense, at such distance round the Point a circle of fire was whirling so swiftly that it would have surpassed that motion which with most speed girds the world; and this was by another circumcinct, and that by the third, and the third then by the fourth, by the fifth the fourth, and then by the sixth the fifth. Thereon the seventh followed, so spread now in compass that the messenger of Juno entire[3] would be narrow to contain it. So the eighth and the ninth; and each was moving more slowly, according as it was in number more distant from the first.[4] And that one had the clearest flame from which the Pure Spark was least distant; I believe because it partakes more of It. My Lady, who saw me deeply suspense in doubt, said, "On that Point Heaven and all nature are dependent. Gaze on that circle which is most conjoined to It, and know that its motion is so swift because of the burning love whereby it is spurred." And I to her, "If the world were set in the order which I see in those wheels, that which is propounded to me would have satisfied me; but in the world of sense the revolutions may be seen so much the more divine as they are more remote from the centre.[5] Wherefore if my desire is to have end in this marvellous and angelic temple, which has for confine only love and light, I need yet to hear why the example and the exemplar go not in one fashion, because I by myself contemplate this in vain." "If thy fingers are insufficient for such a knot, it is no wonder, so hard has it become through not being tried." Thus my Lady; then she said, "Take that which I shall tell thee, if thou wouldest be satisfied, and make subtle thy wit about it. The corporeal circles[6] are wide and narrow according to the more or less of virtue which is spread through all their parts. Greater goodness must make greater welfare; the greater body, if it has its parts equally complete, contains greater welfare. Hence this one,[7] which sweeps along with itself all the rest of the universe, corresponds to the circle[8] which loves most, and knows most. Therefore, if thou compassest thy measure round the virtue, not round the seeming of the substances which appear circular to thee, thou wilt see in each heaven a marvellous agreement with its Intelligence, of greater to more and of smaller to less."[9]

[1] As the note of the song with the measure of the verse.

[2] The eyes of Beatrice reflected, as a mirror, the light which shone from God.

[3] The full circle of Iris, or the rainbow.

[4] These circles of fire are the nine orders of Angels.

[5] The planetary spheres partake more of the divine nature, and move more swiftly, in proportion to their distance from the earth, their centre.

[6] The planetary spheres.

[7] The ninth sphere.

[8] Of the angelic hierarchy.

[9] The greater heaven corresponds to the angelic circle of the Intelligences which love God most and know most of Him; the smaller to that of those which love and know least.

As the hemisphere of the air remains splendid and serene when Boreas blows from that cheek wherewith he is mildest,[1] whereby the mist which first troubled it is cleared and dissolved, so that the heaven smiles to us with the beauties of all its flock, so I became after my Lady had provided me with her clear answer, and, like a star in heaven, the truth was seen.

[1] When Boreas blows the north wind more from the west than from the east.

And after her words had stopped, not otherwise does molten iron throw out sparks than the circles sparkled. Every scintillation followed its flame,[1] and they were so many that their number, was of more thousands than the doubling of the chess. I heard Hosaimah sung from choir to choir to the fixed Point that holds them, and will forever hold them, at the Ubi[2] in which they have ever been. And she, who saw the dubious thoughts within my mind, said, "The first circles have shown to thee the Seraphim and the Cherubim. Thus swiftly they follow their own bonds,[3] in order to liken themselves to the Point so far as they can, and they can so far as they are exalted to see. Those other loves, which go round about them, are called Thrones of the divine aspect, because they terminated the first triad.[4] And thou shouldst know that all have delight in proportion as their vision penetrates into the True in which every understanding is at rest. Hence may be seen how beatitude is founded on the act which sees, not on that which loves, which follows after. And merit, which grace and good will bring forth, is the measure of this seeing; thus is the progress from grade to grade.

[1] The innumerable sparks each moved in accord with the gyration of its flaming circle. The doubling of the chess alludes to the story that the inventor of the game asked, as his reward from the King of Persia, a grain of wheat for the first square of the board, two for the second, and so on to the last or sixty-fourth square. The number reached by this process of duplication extends to twenty figures.

[2] The WHERE, the appointed place.

[3] The course of their respective circles to which they are bound.

[4] "Throni elevantur ad hoc quod Deum familiariter in seipsis recipiant."—Summa Theol., I, cviii. 6.

"The next triad that thus buds in this sempiternal spring which the nightly Aries despoils not,[1] perpetually sing their spring song of Hosannah with three melodies, which sound in the three orders of joy wherewith it is threefold. In this hierarchy are the three Divinities, first Dominations, and then the Virtues; the third order is of Powers. Then, in the two penultimate dances, the Principalities and Archangels circle; the last is wholly of Angelic sports. These orders are all upward gazing, and downward prevail, so that toward God they all are drawn, and they all draw. And Dionysius[2] with such great desire set himself to contemplate these orders, that he named and divided them, as I. But Gregory[3] afterward separated from him; wherefore, so soon as he opened his eyes in this Heaven, he smiled at himself. And if a mortal proffered on earth so much of secret truth, I would not have thee wonder, for he who saw it hereabove[4] disclosed it to him, with much else of the truth of these circles."

[1] At the autumnal equinox, the time of frosts, Aries is the sign in which the night rises.

[2] The Areopagite. See Canto X.

[3] The Pope, St. Gregory, who differs slightly from Dionysius in his arrangement of the Heavenly host.

[4] St. Paul, supposed to have communicated to his disciple the knowledge which he gained when caught up to Heaven. See 2 Cor., xii. 2.



CANTO XXIX. Discourse of Beatrice concerning the creation and nature of the Angels.—She reproves the presumption and foolishness of preachers.

When both the children of Latona, covered by the Ram and by the Scales, together make a zone of the horizon,[1] as long as from the moment the zenith holds them in balance, till one and the other, changing their hemisphere, are unbalanced from that girdle, soloing, with her countenance painted with a smile, was Beatrice silent, looking fixedly upon the Point which had overcome me. Then she began: "I speak, and I ask not what thou wishest to hear, for I have seen it where every WHERE and every WHEN are centred. Not for the gain of good unto Himself, which cannot be, but that His splendor might, in resplendence, say, Subsisto; in His own eternity, outside of time, outside of every other limit, as pleased Him, the Eternal Love disclosed Himself in new loves. Nor before, as if inert, did He lie; for the going forth of God upon these waters had proceeded neither before nor after.[2] Form and matter, conjoined and simple, came forth to existence which had no defect, as three arrows from a three-stringed bow; and as in glass, in amber, or in crystal a ray shines so that there is no interval between its coining and its complete existence, so the triform effect[3] rayed forth from its Lord into its. existence all at once, without discrimination of beginning. Order was concreate, and established for the substances, and those were top of the world in which pure act was produced.[4] Pure potency held the lowest part;[5] in the middle such a bond unites potency with act, that it is never unbound.[6] Jerome has written to you of the Angels, created a long tract of centuries before the rest of the world was made. But this truth[7] is written on many pages by the writers of the that Holy Spirit: and thou wilt thyself discover it, if thou watchest well for it; and even the reason sees it somewhat, for it would not admit that the motors could be so long without their perfection.[8] Now thou knowest where and when these loves were elected, and how; so that three flames of thy desire are already quenched.

[1] When at the spring equinox, the sun being in the sign of Aries or the Ram, and the moon in that of Libra or the Scales, opposite to each other on the horizon, the one just rising and the other setting, they seem as if held for a moment in a balance which hangs from the zenith.

[2] In eternity there is no before or after; time had no existence till the creation, and has relevancy only to created things.

[3] Pure form, pure matter, and form conjoined with matter.

[4] The substances created purely active, to exercise action upon others, were the angels.

[5] The substances purely passive, capable potentially only of submitting to the action of others, are the material things without intelligence.

[6] The substances in which potency and act are united are the creatures endowed with bodies and souls.

[7] The truth here set forth (contrary to Jerome's assertion), the creation of the Angels was contemporaneous with that of the creation of the rest of the Universe of which they were the Intelligences.

[8] Without scope for their action as movers of the spheres.

One would not reach to twenty, in counting, so quickly as a part of the Angels disturbed the subject of your elements.[1] The rest remained and began this art which thou beboldest, with such great delight that they never cease from circling. The origin of the fall was the accursed pride of him whom thou hast seen opprest by all the weights of the world. Those whom thou seest here were modest in grateful recognition of the goodness which had made them ready for intelligence so great; wherefore their vision was exalted with illuminant grace and with their merit, so that they have full and steadfast will. And I wish that thou doubt not, but be certain, that to receive grace is meritorious in proportion as the affection is open to it.

[1] The earth.

"Henceforth, if my words have been harvested, thou canst contemplate sufficiently round about this consistory without other assistance. But because on earth it is taught in your schools that the angelic nature is such that it understands, and remembers, and wills, I will speak further, in order that thou mayest see the truth pure, which there below is mixed, through the equivocation in such like teaching. These substances, from the time that they were glad in the face of God, have not turned their sight from it, from which nothing is concealed. Therefore they have not their vision interrupted by a new object, and therefore do not need because of divided thought to recollect.[1] So that there below men dream when not asleep, believing and not believing to speak truth; but in the one is more fault and more shame.[2] Ye below go not along one path in philosophizing; so much do the love of appearance[3] and the thought of it transport you; and yet this is endured hereabove with less indignation than when the divine Scripture is set aside, or when it is perverted. Men think not there how much blood it costs to sow it in the world, and how much he pleases who humbly keeps close to its side. Every one strives for appearance, and makes his own inventions, and those are discoursed of by the preachers, and the Gospel is silent. One says that the moon turned back at the passion of Christ and interposed herself, so that the light of the sun reached not down; and others that the light hid itself of its own accord, so that this eclipse answered for the Spaniards and for the Indians as well as for the Jews. Florence hath not so many Lapi and Bindi[4] as there are fables such as these shouted the year long from the pulpits, on every side; so that the poor flocks, who have no knowledge, return from the pasture fed with wind; and not seeing the harm does not excuse them. Christ did not say to his first company, 'Go, and preach idle stories to the world,' but he gave to them the true foundation; and that alone sounded in their cheeks, so that in the battle for kindling of the faith they made shield and lance of the Gospel. Now men go forth to preach with jests and with buffooneries, and provided only there is a good laugh the cowl puffs up, and nothing more is required. But such a bird is nesting in the tail of the hood, that if the crowd should see it, they would see the pardon in which they confide; through which such great folly has grown on earth, that, without proof of any testimony, men would flock to every indulgence. On this the pig of St. Antony fattens, and others also, who are far more pigs, paying with money that has no stamp of coinage.

[1] The angels, looking always upon God, to whom all things are present, have no need of memory.

[2] Many of the doctrines of men on earth axe like dreams, because they have no foundation in truth; and while some honestly believe in them, there are others, who, though not believing, still teach these doctrines as truth.

[3] Of making a good show.

[4] Common nicknames in Florence; Lapo is from Jacopo, Bindo from Ildebrando.

"But because we have digressed enough, turn back thine eyes now toward the straight path, so that the way be shortened with the time. This nature[1] so extends in number, that never was there speech or mortal concept that could go so far. And if thou considerest that which is revealed by Daniel thou wilt see that in his thousands[2] a determinate number is concealed. The primal light that irradiates it all is received in it by as many modes as are the splendors with which the light pairs itself.[3] Wherefore, since the affection follows upon the act[4] that conceives, in this nature the sweetness of love diversely glows and warms. Behold now the height and the breadth of the Eternal Goodness, since it has made for itself so many mirrors on which it is broken, One in itself remaining as before."

[1] The Angels.

[2] "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him."—Daniel, vii. 10.

[3] No two angels are precisely alike in their vision of God.

[4] Since love follows on knowledge through vision.



CANTO XXX. Ascent to the Empyrean.—The River of Light.—The celestial Rose.—The seat of Henry VII.—The last words of Beatrice.

The sixth hour is glowing perhaps six thousand miles distant from us, and this world now inclines its shadow almost to a level bed, when the mid heaven, deep above us, begins to become such that some one star loses its show so far as to this depth;[1] and as the brightest handmaid of the sun comes farther on, so the heaven is closed from light to light, even to the most beautiful. Not otherwise the Triumph, that plays forever round the Point which vanquished me, seeming enclosed by that which it encloses, little by little to my sight was extinguished;[2] wherefore my seeing nothing, and my love constrained me to turn with my eyes to Beatrice. If what has been said of her so far as here were all included in a single praise, it would be little to furnish out this turn. The beauty which I saw transcends measure not only by us, but truly I believe that its Maker alone can enjoy it all.

[1] When it is noon,—the sixth hour,—six thousand miles away from us to the east, it is about daybreak where we are; the shadow of the earth lies in the plane of vision, and with the growing light the stars one after another become invisible at this depth, that is, to one on earth.

[2] Losing itself in the light which streams from the Divine point.

By this pass I concede myself vanquished more than ever comic or tragic poet was overcome by crisis of his theme. For as the sun does to the sight which trembles most, even so remembrance of the sweet smile deprives my mind of its very self. From the first day that I saw her face in this life, even to this look, the following with my song has not been interrupted for me, but now needs must my pursuit desist from further following her beauty in my verse, as at his utmost every artist.

Such, as I leave her to a greater heralding than that of my trumpet, which is bringing its arduous theme to a close, with act and voice of a trusty leader she began again. "We have issued forth from the greatest body[1] to the Heaven[2] which is pure light: light intellectual full of love, love of true good, full of joy; joy which transcends every sweetness. Here thou shalt see one and the other host of Paradise;[3] and the one in those aspects which thou shalt see at the Last Judgment."

[1] The Primum Mobile, the greatest of the material spheres of the universe.

[2] The Empyrean.

[3] The spirits of the redeemed who fought against the temptations of the world, and the good angels who fought against the rebellious; and here the souls in bliss will be seen in their bodily shapes.

As a sudden flash which scatters the spirits of the sight so that it deprives the eye of the action of the strongest objects,[1] thus a vivid light shone round about me, and left me swathed with such a veil of its own effulgence that nothing was visible to me.

1] So that the clearest objects produce no effect upon the eye.

"The Love which quieteth this Heaven always welcomes to itself with such a salutation, in order to make the candle ready for its flame." No sooner had these brief words come within me than I comprehended that I was surmounting above my own power; and I rekindled me with a new vision, such that no light is so pure that my eyes had not sustained it. And I saw light in form of a river, bright with effulgence, between two banks painted with a marvellous spring. Out of this stream were issuing living sparks, and on every side were setting themselves in the flowers, like rubies which gold encompasses. Then, as if inebriated by the odors, they plunged again into the wonderful flood, and as one was entering another was issuing forth.

"The high desire which now inflames and urges thee to have knowledge concerning that which thou seest, Pleases me the more the more it swells, but thou must needs drink of this water before so great a thirst, in thee be slaked." Thus the Sun of my eyes said to me; thereon she added, "The stream, and the topazes which enter and issue, and the smiling of the herbage, are foreshadowing prefaces of their truth;[1] not that these things are in themselves immature,[2] but there is defect on thy part who hast not yet vision so lofty."

[1] The stream, the sparks, the flowers are not such in reality as they seem to be; they are but images foreshadowing the truth.

[2] The things show themselves as they are, but the eyes cannot yet see them correctly.

There is no babe who so hastily springs with face toward the milk, if he awake much later than his wont, as I did, to make better mirrors yet of my eyes, stooping to the wave which flows in order that one may be bettered in it. And even as the eaves of my eyelids drank of it, so it seemed to me from its length to become round. Then as folk who have been under masks, who seem other than before, if they divest themselves of the semblance not their own in which they disappeared, thus for me the flowers and the sparks were changed into greater festival, so that I saw both the Courts of Heaven manifest.

O splendor of God, by means of which I saw the high triumph of the true kingdom, give me power to tell how I saw it!

Light is thereabove which makes the Creator visible to that creature which has its peace only in seeing Him; and it is extended in a circular figure so far that its circumference would be too wide a girdle for the sun. Its whole appearance is made of a ray reflected from the summit of the First Moving Heaven,[1] which therefrom takes its life and potency. And as a hill mirrors itself in water at its base, as if to see itself adorned, rich as it is with verdure and with flowers, so ranged above the light, round and round about, on more than a thousand seats, I saw mirrored all who of us have returned on high. And if the lowest row gather within itself so great a light, how vast is the spread of this rose in its outermost leaves! My sight lost not itself in the breadth and in the height, but took in all the quantity and the quality of that joy. There near and far nor add nor take away; for where God immediately governs the natural law is of no relevancy.

[1] The Primum Mobile.

Into the yellow of the sempiternal rose, which spreads wide, rises in steps, and is redolent with odor of praise unto the Sun that makes perpetual spring, Beatrice, like one who is silent and wishes to speak, drew me, and said, "Behold, how vast is the convent of the white stoles![1] See our city, how wide its circuit! See our benches so full that few people are now awaited here. On that great seat, on which thou holdest thine eye because of the crown which already is set above it, ere thou suppest at this wedding feast will sit the soul (which below will be imperial) of the high Henry who, to set Italy straight, will come ere she is ready.[2] The blind cupidity which bewitches you has made you like the little child who dies of hunger, and drives away his nurse. And such a one will then be prefect in the divine forum that openly or covertly he will not go with him along one road;[3] but short while thereafter shall he be endured by God in the holy office; for he shall be thrust down for his deserts, there where Simon Magus is, and shall make him of Anagna go lower."

[1] "He that overcometh, the same shall be clothed in white raiment."—Revelation, iii. 5.

[2] Henry VII., Emperor 1308, crowned at Milan 1311, died 1313.

[3] The Pope Clement V. ostensibly supported the Emperor Henry VII. in his Italian expedition, but secretly manoeuvred against him. He died in 1314, eight months after the death of Henry. Beatrice here condemns him to the third bolgia of the eighth circle of Hell, whither he was to follow Boniface VIII.,—him of Anagna,—and push him deeper in the hole where the simoniacal Popes were punished, Cf. Hell, XIX.



CANTO XXXI. The Rose of Paradise.—St. Bernard.—Prayer to Beatrice.—The glory of the Blessed Virgin.

In form then of a pure white rose the holy host was shown to me, which, in His own blood, Christ made His bride. But the other,[1] which, flying, sees and sings the glory of Him who enamours it, and the goodness which made it so great, like a swarm of bees which one while are among the flowers and anon return to the place where their work gets its savor, were descending into the great flower which is adorned with so many leaves, and thence rising up again to where their love always abides. Their faces all were of living flame, and their wings of gold, and the rest so white that no snow reaches that extreme. When they descended into the flower, from bench to bench, they imparted somewhat of the peace and of the ardor which they acquired as they fanned their sides. Nor did the interposing of such a flying plenitude between what was above and the flower impede the sight and the splendor; for the divine light penetrates through the universe, according as it is worthy, so that naught can be an obstacle to it. This secure and joyous realm, thronged with aneient and with modern folk, had all its look and love upon one mark.

[1] The angelic host.

O Trinal Light, which in a single star, scintillating on their sight, so satisfies them, look down here upon our tempest!

If the Barbarians, coming from a region such that every day it is covered by Helice,[1] revolving with her son of whom she is fond, when they beheld Rome and her arduous work, were wonderstruck, what time Lateran rose above mortal things,[2] I, who to the divine from the human, to the eternal from the temporal, had come, and from Florence to a people just and sane, with what amazement must I have been full! Surely what with it and the joy I was well pleased not to hear, and to stand mute. And as a pilgrim who is refreshed in the temple of his vow in looking round, and hopes now to report how it was, so, journeying through the living light, I carried my eyes over the ranks, now up, now down, and now circling about. I saw faces persuasive to love, beautified by the light of Another and by their own smile, and actions ornate with every dignity.

[1] The nymph Callisto or Helice bore to Zeus a son, Arcas; she was metamorphosed by Hera into a bear, and then transferred to Heaven by Jupiter as the constellation of the Great Bear, while her son was changed into the constellation of Aretophylax or Bootes. In the far north these constellations remain always above the horizon.

[2] When Rome was mistress of the world, and the Lateran the seat of imperial or papal power.

My look had now comprehended the general form of Paradise as a whole, and on no part yet my sight was fixed; and I turned me with re-enkindled wish to ask my Lady about things concerning which my mind was in suspense. One thing I was meaning, and another answered me; I was thinking to see Beatrice, and I saw an old man, robed like the people in glory. His eyes and his cheeks were overspread with benignant joy, in pious mien such as befits a tender father. And, "Where is she?" on a sudden said I. Whereon he, "To terminate thy desire, Beatrice urged me from my place, and if thou lookest up to the third circle from the highest step, thou wilt again see her upon the throne which her merits have allotted to her." Without answering I lifted up my eyes, and saw her as she made for herself a crown, reflecting from herself the eternal rays. From that region which thunders highest up no mortal eye is so far distant, in whatsoever sea it loses itself the lowest,[1] as there from Beatrice was my sight. But this was naught to me, for her image did not descend to me blurred by aught between.

[1] From the highest region of the air to the lowest depth of the sea.

"O Lady, in whom my hope is strong, and who, for my salvation, didst endure to leave thy footprints in Hell, of all those things which I have seen, I recognize by thy power and by thy goodness the grace and the virtue. Thou hast drawn me from servitude to liberty by all those ways, by all the modes whereby thou hadst the power to do this. Guard thou in me thine own magnificence so that my soul, which thou hast made whole, may, pleasing to thee, be unloosed from the body." Thus I prayed; and she, so distant, smiled, as it seemed, and looked at me; then turned to the eternal fountain.

And the holy old man, "In order that thou mayest complete perfectly," he said, "thy journey, whereto prayer and holy love sent me, fly with thy eyes through this garden; for seeing it will prepare thy look to mount further through the divine radiance. And the Queen of Heaven, for whom I burn wholly with love, will grant us every grace, because I am her faithful Bernard."[1]

[1] St. Bernard, to whom, because of his fervent devotion to her, the Blessed Virgin had deigned to show herself during his life.

As is he who comes perchance from Croatia to see our Veronica,[1] who is not satisfied by its ancient fame, but says in thought, while it is shown, "My Lord Jesus Christ, true God, now was your semblance like to this?" such was I, gazing on the living charity of him who, in this world, in contemplation, tasted of that peace.