48
30. The “first star” is the moon. It is the closest “star” or “planet” (for Dante these terms are interchangeable) to the earth and the first approached by the traveler and Beatrice as they rise toward Paradise.
But tell me what the dark spots are which, seen from earth along the surface of this body, lead men to make up stories about Cain?”
51
She smiled a little, then she answered me: “That human judgment must reach false conclusions when no key is provided by our senses,
54
this surely should be no surprise to you, since, as you know, even when the senses guide, reason’s wing-span sometimes can be short.
57
But tell me what you think the cause might be. ” And I: “The differences we see from earth, I think, are caused by different densities. ”
60
She said, then: “I am certain you shall see that your beliefs are deeply steeped in error. Now listen to my counter-arguments:
63
Heaven’s eighth sphere is lit by many lamps all of which shine with great diversity both in their quality and quantity.
66
If rare and dense alone produced all this, one single virtue would be in them all in more or less or equal distribution;
69
but these show different qualities, the fruits of diverse active principles of which your reasoning would demolish all but one.
72
Moreover, if the cause of those dark marks were density alone, this planet’s substance would either be in certain parts translucent,
75
64. The eighth sphere is that of fixed stars in which the different constellations are found. It is located between the I’rimum Mobile (the ninth sphere) and the sphere of Saturn (the seventh sphere).
65-69. The fixed stars, like the substance of the moon, show varying degrees of brilliance. These variations arc not just a matter of relative intensity; they derive also from the very nature, or quality, of the light shed.
or else there would be simple alternation of dense and rare like lean and fat in meat, or, in a book, as pages alternate.
78
Yet if the first were true, the moon could not fully block out the sun: in an eclipse some light would shine through the transparencies—
81
but it does not. So now let us examine the second case, and if I prove it wrong, then your opinion will be falsified.
84
Well, then, if this rare matter does not spread all the way through, this means there is a point at which some denser matter blocks its way,
87
and it would be from there that the sun’s rays would be bent back, as color is reflected back from a glass concealing lead behind it.
90
Now, you could say that though there is reflection, the ray is dimmer there than other spots, since it reflects across a greater reach.
93
But you can rid yourself of this objection, if you are willing, by experiment, the source which fills the rivers of man’s art:
96
Set up three mirrors so that two of them are equidistant from you, and the third between them, farther out in front of you;
99
as you stand facing them, have someone place a light behind you which strikes all of them and which reflects from them back to your sight.
102
Although the light seen farthest off is not as great in size as are the other two, you will observe its brilliance is the same.
105
Now, as the substance of the snow gives up the whiteness and the coldness it once had, beneath the piercing rays of a bright sun,
108
so is your intellect stripped clear, and I will now reveal a truth so radiant that it will sparkle for you like a star.
lll
Within the highest Heaven of God’s peace revolves a body in whose power lies the essence of all things contained therein.
114
The next sphere which is lit with myriad eyes divides this essence into many types, distinct from it and yet contained in it.
117
The other spheres, by various differences direct their own distinctive qualities to their own ends and fruitful operations.
120
These universal organs, you now see, proceed from grade to grade, receiving power from those above, acting on those below.
123
And now, mark well the path that I take up to reach the truth you seek, so that henceforth you will know how to take the ford alone.
126
The power and motion of the sacred spheres must by the blessed movers be inspired just as the hammer’s art is by the smith.
129
115-117. This is the next sphere down, contained within the Primum Mobile, that of the fixed stars. In this sphere occurs the first stage of differentiating and distributing the essence or “quality” that derives from God. Though distinct from Him, the differentiated “quality” nevertheless is contained in God because He envelops all of creation and exists everywhere in it.
118-120. The “other spheres” are the planetary spheres that lie within and beneath the Primum Mobile and the sphere of the fixed stars. The various secondary causes and effects within each sphere are determined by its own powers and operations, the primary cause of each having been derived from the distribution and differentiation of that “quality, ” essence, or “power” derived from God.
That heaven whose beauty shines with countless lamps from the deep mind that turns it takes its stamp and of that image makes itself the seal;
132
and as the soul within your living dust diffuses through your body’s different parts, adapted to its various faculties,
135
just so does this Intelligence unfold its bounty which the stars have multiplied while turning ever in its unity.
138
Different virtues mingle differently with each rich stellar body that they quicken, even as the soul within you blends with you.
141
True to the glad nature from which it flows, this blended virtue shines throughout that body, as happiness shines forth through living eyes,
144
and from this virtue, not from dense and rare, derive those differences of light we see: this is the formal principle that gives,
147
according to its virtue, dark and light. ”
130-132. Beatrice’s speech now returns to the sphere of the fixed stars (the “myriad eyes” of line 115) with which her argument began. In the same way that the soul distributes its power throughout the body, where it becomes differentiated according to the nature of the receiving part or faculty, the undifferentiated power of God, when it is distributed through the spheres, becomes differentiated in the stars and planets as it combines with the qualities inherent in them. This produces a “blended virtue” (143) that causes each body to emit light in accordance with its individual qualities and its degree of excellence. It is the power of the Divine and Angelic Intelligences, therefore, in conjunction with the stars that produces the dark and light markings on the moon.
CANTO III
DANTE, NOW REALIZING the folly of his ideas about the markings on the moon and appreciating Beatrice’s wisdom, is about to acknowledge his errors when he sees before him pale, nebulous faces. Thinking them to be reflections, he turns around, but sees nothing. Beatrice, smiling at his mistake, informs Dante that the faces belong to those who made vows to God and broke them. Although they have a place with God in His realm, the Empyrean, these souls occupy the lowest position in the hierarchy of Paradise, and they appear to Dante in the lowest of the heavenly spheres, that of the moon. Beatrice urges Dante to speak with them and listen well to what they have to say, as they are filled, to the extent of their capacity, with the light of God. One of the souls, Piccarda Donati, explains that she was forced to leave the convent and marry, thus breaking her religious vo
ws. In response to Dante’s question about the desire of souls to attain a higher place in the hierarchy of Paradise, Piccarda talks about the perfected volition possessed by the Blest, and about the teleological order inherent in Paradise. Piccarda points out the soul of the Empress Constance, and recounts the circumstances of Constance’s life on earth. As Piccarda finishes speaking, the faces begin to recede, growing fainter and fainter, and Dante turns his eyes back to the brilliance of Beatrice.
The sun that once warmed my young heart with love had now revealed with proofs and arguments the beauty in the face of what is true,
3
and I, to show that I had understood my error and her wisdom, raised my head just high enough to meet her eyes and speak,
6
when there, before my eyes, appeared a vision, absorbing my attention so completely that all thoughts of confessing left my mind.
9
1-3. The sun is Beatrice.
As faint an image as comes back to us of our own face reflected in a smooth transparent pane of glass or in a clear
12
and tranquil pool whose shallow still remains in sight—so pale, our pupils could as soon make out a pearl upon a milk-white brow—
15
such faces I saw there, eager to speak; I had made the opposite mistake to that which kindled love in one man for his pool.
18
The moment I became aware of them, believing that they were reflected forms, I turned around to find out whose they were,
21
and saw no one. I looked around again into the radiance of my sweet guide whose sacred eyes were glowing as she smiled.
24
“You should not be surprised to see me smile at your naive reaction, ” she announced, “you do not trust the evidence you see;
27
you turn away to stare at emptiness: these are real substances that you behold, appearing here because they broke their vows.
30
Speak to them, listen, trust in what they say, for they are filled with the true light of God that gives them peace and does not let them err. ”
33
I turned, then, to that shade who seemed to be the most intent to speak, and I began, moved by an overwhelming urge, to say
36
“O well-created soul who, in the rays of endless life, enjoy that sweetness which, till truly tasted, never can be known,
39
how happy it would make me if you were so gracious as to tell me who you are and of your fate. ” Gladly, with smiling eyes,
42
she said: “The love in us no more rejects a just request than does the love in Him Who wills His court to be like Love Himself.
45
I was a virgin sister in the world; if you search deep into your memory, you will remember me—though now I am
48
more beautiful by far—I am Piccarda. You see me here among these other blest, blest, all of us, within the slowest sphere.
51
Our own desires that are stirred alone in the desires of the Holy Ghost rejoice conforming to His ordering.
54
Our station which appears so lowly here has been assigned because we failed our vows to some degree and gave less than we pledged. ”
57
I said: “Your faces shine so wondrously with something undescribably divine, transforming them beyond the memory,
60
and so I was not quick remembering; but now with what your words have just revealed, I find it easy to recall your face.
63
But tell me: all you souls so happy here, do you yearn for a higher post in Heaven, to see more, to become more loved by Him?”
66
She gently smiled, as did the other shades; then came her words so full of happiness, she seemed to glow with the first fire of love:
69
49. The soul is Piccarda Donati, kinswoman of Dante’s wife, sister of Dante’s friend Forese (see Purgatory XXIII, 48) and of Corso, the infamous war leader and contributor to Dante’s banishment.
51. The sphere of the moon, being the innermost of the nine concentric spheres, and the farthest from the Empyrean, moves the slowest, since the speed of each sphere is in direct proportion to its proximity to God. Speed, like intensity and quality of lights, is an indication of a sphere’s share of Divine Love.
“Brother, the virtue of our heavenly love, tempers our will and makes us want no more than what we have—we thirst for this alone.
72
If we desired to be higher up, then our desires would not be in accord with His will Who assigns us to this sphere;
75
think carefully what love is and you’ll see such discord has no place within these rounds, since to be here is to exist in Love.
78
Indeed, the essence of this blessed state is to dwell here within His holy will, so that there is no will but one with His;
81
the order of our rank from height to height throughout this realm is pleasing to the realm, as to that King Who wills us to His will.
84
In His will is our peace—it is the sea in which all things are drawn that it itself creates or which the work of Nature makes. ”
87
Then it was clear to me that every where of Heaven is Paradise, though there the light of Grace Supreme does not shine equally.
90
As happens when we find we’ve had our fill of one food but still crave another kind, while giving thanks for this, we ask for that,
93
so did my words and gestures beg to know about the cloth through which she had not drawn the shuttle of her incompleted vow.
96
70-78. As Beatrice stated in Canto II, each heaven takes in an amount of Divine Light that is in proportion to its capacity to receive it. In the same way, each individual soul enjoys the bliss of the highest realm, in accordance with its capacity. Thus, the Blest are all content, wherever they are in the hierarchy of Paradise. For Piccarda to desire to be elsewhere would be impossible, since such a desire would spring from an imperfect will and a lack of knowledge of the teleological character of the Divine Order.
“A perfect life, great virtue have enshrined a lady high above, ” she said, “whose rule decides the cloak and veil of some on earth,
99
who wish, till death, to wake and sleep beside that Bridegroom Who accepts all vows of love conforming to his pleasure. From the world
102
I fled, as a young girl, to follow her, and in her habit’s rule I closed myself, and pledged to always follow in her practice.
105
Then men, acquainted less with love than hate, took me by force away from that sweet fold, and God, alone, knows what my life became!
108
This other radiance, here to my right, who shows herself to you as she shines full with all the light of our low sphere, well knows
111
from her own life what my own words can mean. She was a sister, too; from her head, too, they ripped the shadow of our holy veil.
114
But even when forced back into the world against her will, against her sacred vows, she always wore the veil over her heart.
117
98. The lady is St. Clare, founder of the Franciscan Order of the Poor Clares, who inspired Piccarda to enter the religious life.
106-108. This is an allusion to Piccarda’s brother, Corso Donati (sec note 49).
109. Piccarda refers to another face (the “radiance” who will be named in line 118), that of the Empress Constance (1154-1198). Herself heiress to the Norman house of Tancred, and thus to the crown of Naples and Sicily, she was the wife of Henry VI, son of the Emperor Frederick Barharossa, and the mother of Frederick II. It was thought in Dante’s time that she had once been a nun, and had been forcibly taken from her convent to wed Henry VI.
She is the light of the great Empress
Constance who, wed to Swabia’s second gust of wind, bore him the third and final gust of power.
120
These words she spoke, and then she started “Ave, Maria” to sing and, singing, disappeared as something sinking in deep waters fades,
123
and I, who had been fixed upon her form until she vanished, turned and set my eyes upon the greater mark of my desire—
126
in Beatrice I was all absorbed— but her light flashed so deep into my eyes I could not bear the sight, and so at first
129
I found it difficult to question her.
CANTO IV
HAVING LISTENED TO Piccarda talk about herself and the Empress Constance, the Pilgrim becomes plagued with two doubts and is unable to decide which question to ask first. His dilemma is solved by Beatrice, who knows his thoughts and poses the questions for him. Teacher and guide that she is, she answers first the more “poisonous” (theologically speaking) of the questions —whether or not Plato was correct in believing that each soul returns to the star from which it came. Then, in turning to the second question, why Divine Justice lessened the degree of merit of the souls in this sphere, she discourses on the nature of the Will, by distinguishing between the Absolute Will, which always longs for God, and the Conditioned Will, which bends according to circum-
119-120. Dante refers to three Swabian princes and calls them “gusts” of wind, perhaps because of the violence and brevity of their rule. The first “gust” was Frederick Barbarossa, father-in-law of the Empress Constance; the second was Henry VI, Constance’s husband; the third and final “gust” was Constance’s son, Frederick II, last of the line and, according to Dante (Convivio IV, iii, 6), last of the Roman emperors.
stances. Piccarda and Constance are assigned to the sphere of the moon, not for corruption of the Absolute Will, but for that Will which bowed to external circumstances. Apparently still in sympathy with those who have broken their vows, Dante wishes to know if it is possible to compensate for this transgression in some way. The answer is found in the next canto.
Between two equal equidistant foods a man, though free to choose, would starve to death before he put his teeth in either one.