The Divine Comedy Volume Iii Part 3

[2] From A. D. 324, when the transfer was begun, to 527, when Justinian became Emperor.

[3] Of the Troad, opposite Byzantium.

[4] On earth Emperor, but in Heaven earthly dignities exist no longer.

[5] The allusion is to Justinian's codification of the Roman Law.

[6] The divine nature only. Dante here follows Brunetto Latini (Li Tresor, I. ii. 87) in an historical error.

[7] Of the two terms of a contradictory proposition one is true, the other false.

"Now here to the first question my answer comes to the stop; but its nature constrains me to add a sequel to it, in order that thou mayst see with how much reason[1] move against the ensign sacrosanct, both he who appropriates it to himself,[2] and he who opposes himself to it.[3] See how great virtue has made it worthy of reverence," and he began from the hour when Pallas[4] died to give it a kingdom. "Thou knowest it made in Alba its abode for three hundred years and move, till at the end the three fought with the three[4] for its sake still. And thou knowest what it did, from the wrong of the Sabine women clown to the sorrow of Lucretia, in seven kings, conquering the neighboring peoples round about. Thou knowest what it did when borne by the ill.u.s.trious Romans against Brennus, against Pyrrhus, and against the other chiefs and allies; whereby Torquatus, and Quinctius who was named from his neglected locks, the Decii and the Fabii acquired the fame which willingly I embalm. It struck to earth the pride of the Arabs, who, following Hannibal, pa.s.sed the Alpine rocks from which thou, Po, glidest. Beneath it, in their youth, Scipio and Pompey triumphed, and to that hill beneath which thou wast born, it seemed bitter.[5] Then, near the time when all Heaven willed to bring the world to its own serene mood, Caesar by the will of Rome took it: and what it did from the Var even to the Rhine, the Isere beheld, and the Saone, and the Seine beheld, and every valley whence the Rhone is filled.

What afterward it did when it came forth from Ravenna, and leaped the Rubicon, was of such flight that neither tongue nor pen could follow it. Toward Spain it wheeled its troop; then toward Dyrrachium, and smote Pharsalia so that to the warm Nile the pain was felt. It saw again Antandros and Simois, whence it set forth, and there where Hector lies; and ill for Ptolemy then it shook itself. Thence it swooped flashing down on Juba; then wheeled again unto your west, where it heard the Pompeian trumpet. Of what it did with the next standard-bearer,[7] Bruttis and Ca.s.sius are barking in h.e.l.l; and it made Modena and Perugia woful. Still does the sad Cleopatra weep therefor, who, fleeing before it, took from the asp sudden and black death. With him it ran far as the Red Sea sh.o.r.e; with him it set the world in peace so great that on Ja.n.u.s his temple was locked up. But what the ensign which makes me speak had done before, and after was to do, through the mortal realm that is subject to it, becomes in appearance little and obscure, if in the hand of the third Caesar[8] it be looked at with clear eye, and with pure affection. For the living Justice which inspires me granted to it, in the hand of him of whom I speak, the glory of doing vengeance for Its own ire[9]--now marvel here at that which I unfold to thee,--then with t.i.tus it ran to do vengeance for the avenging of the ancient sin.[2] And when the Lombard tooth bit the Holy Church, under its wings Charlemagne, conquering, succored her.

[1] Ironical. The meaning is, "how wrongly."

[2] The Ghibelline.

[3] The Guelph.

[4] Son of Evander, King of Latium, sent by his father to aid Aeneas. His death in battle against Turnus led to that of Turnus himself, and to the possession of the Latian kingdom by Aeneas.

[5] The Horatii and Curiatii.

[6] According to popular tradition Fiesole was destroyed by the Romans after the defeat of Catiline.

[7] Augustus.

[8] Tiberius.

[9] It was under the authority of Rome that Christ was crucified, whereby the sin of Adam. was avenged.

[10] Vengeance was taken on the Jews, because although the death of Christ was divinely ordained, their crime in it was none the less.

"Now canst thou judge of such as those whom I accused above, and of their crimes, which are the cause of all your ills. To the public ensign one opposes the yellow lilies,[1] and the other appropriates it to a party, so that it is hard to see which is most at fault. Let the Ghibellines practice, let them practice their art under another ensign, for he ever follows it ill who parts justice and it. And let not this new Charles[2] strike it down with his Guelphs, but let him fear its talons, which from a loftier lion have stripped the fell. Often ere now the sons have wept for the sin of the father; and let him not believe that for his lilies Goa win change His arms.

[1] The fleur-de-lys of France.

[2] Charles II., King of Apulia, son of Charles of Anjou.

"This little star is furnished with good spirits who have been active in order that honor and fame may follow them. And when the desires thus straying mount here, it must needs be that the rays of the true love mount upward less living.[1] But in the commeasuring of our wages with our desert is part of our joy, because we see them neither less nor greater. Hereby the living Justice so sweetens the affection in us, that it can never be bent aside to any wrong. Diverse voices make sweet notes; thus in our life diverse benches[2] render sweet harmony among these wheels.

[1] The desire for fame interferes with, though it may not wholly prevent, the true love of G.o.d.

[2] The different grades of the blessed.

"And within the present pearl shines the light of Romeo, whose great and beautiful work was ill rewarded. But the Provencals who wrought against him are not smiling; and forsooth he goes an ill road who makes harm for himself of another's good deed.[1] Four daughters, and each a queen, had Raymond Berenger, and Romeo, a humble person and a pilgrim, did this[2] for him. And then crooked words moved him to demand a reckoning of this just man, who rendered to him seven and five for ten. Then he departed, poor and old, and if the world but knew the heart he had, while begging his livelihood bit by bit, much as it lauds him it would laud him more."

[1] According to Giovanni Villani (vi. 90), one Romeo, a pilgrim, came to the court of Raymond Berenger IV., Count of Provence (who died, in 1245), and winning the count's favor, served him with such wisdom and fidelity that by his means his master's revenues were greatly increased, and his four daughters married to four kings,--Margaret, to Louis IX. of France, St. Louis; Eleanor, to Henry III. of England; Sanzia, to Richard, Earl of Cornwall (brother of Henry III.), elected King of the Romans; and Beatrice, to Charles of Anjou (brother of Louis IX.), King of Apulia and Sicily. The Provencal n.o.bles, jealous of Romeo, procured his dismissal, and he departed, with his mule and his pilgrim's staff and scrip, and was never seen more.

[2] The making each a queen.

CANTO VII. Discourse of Beatrice.--The Fall of Man.--The scheme of his Redemption.

"Osanna sanctus Deus Sabaoth, superill.u.s.trans claritate tua felices ignes horum malacoth!"[1]--thus, turning to its own melody, this substance,[2] upon which a double light is twinned,[3] was seen by me to sing. And it and the others moved with their dance, and like swiftest sparks veiled themselves to me with sudden distance. I was in doubt, and was saying to myself, "Tell her, tell her," I was saying, "tell her, my Lady, who slakes my thirst with her sweet distillings;" but that reverence which lords it altogether over me, only by BE and by ICE,[4] bowed me again like one who drowses. Little did Beatrice endure me thus, and she began, irradiating me with a smile such as would make a man in the fire happy, "According to my infallible advis.e.m.e.nt, how a just vengeance could be justly avenged has set thee thinking. But I will quickly loose thy mind: and do thou listen, for my words will make thee a present of a great doctrine.

[1] "Hosanna! Holy G.o.d of Sabaoth, beaming with thy brightness upon the blessed fires of these realms."

[2] Substance, as a scholastic term, signifies a being subsisting by itself with a quality of its own. "Substantiae nomen significat essentiam cui compet.i.t sic esse, id est per se esse; quod tamen esse non est ipsa ejus essentia."--Summa Theol. I.

iii. 5.

[3] The double light of Emperor and compiler of the Laws.

[4] Only by the sound of her name.

"By not enduring for his own good a curb upon the power which wills, that man who was not born,--d.a.m.ning himself, d.a.m.ned all his offspring; wherefore the human race lay sick below for many centuries, in great error, till it pleased the Word of G.o.d to descend where He, by the sole act of His eternal love, united with Himself in person the nature which had. removed itself from its Maker.

"Now direct thy sight to the discourse which follows. This nature, united with its Maker, became sincere and good, as it had been created; but by itself it had been banished from Paradise, because it turned aside from the way of truth and from its own life. The punishment therefore which the cross afforded, if it be measured by the nature a.s.sumed, none ever so justly stung; and, likewise, none was ever of such great wrong, regarding the Person who suffered, with whom this nature was united. Therefore from one act issued things diverse; for unto G.o.d and unto the Jews one death was pleasing: by it earth trembled and the heavens were opened. No more henceforth ought it to seem perplexing to thee, when it is said that a just vengeance was afterward avenged by a just court,

"But I see now thy mind tied up, from thought to thought, within a knot the loosing of which is awaited with great desire, Thou sayest, 'I discern clearly that which I bear; but it is occult to we why G.o.d should will only this mode for our redemption.' This decree, brother, stands buried to the eyes of every one whose wit is not full grown in the flame of love. Truly, inasmuch as on this mark there is much gazing, and little is discerned, I will tell why such mode was most worthy. The Divine Goodness, which from Itself spurns all rancor, burning in Itself so sparkles that It displays the eternal beauties. That which distils immediately[1] from It, thereafter has no end, for when It seals, Its imprint is not removed. That which from It immediately rains down is wholly free, because it is not subject unto the power of the new things.[2] It is the most conformed to It, and therefore pleases It the most; for the Holy Ardor which irradiates every thing is most living in what is most resemblance to Itself. With all these things[3] the human creature is advantaged, and if one fail, he needs must fall from his n.o.bility. Sin alone is that which disfranchises him, and makes him unlike the Supreme Good, so that by Its light he is little illumined. And to his dignity he never returns, unless, where sin makes void, he fill up for evil pleasures with just penalties.

Your nature, when it sinned totally in its seed,[4] was removed from these dignities, even as from Paradise; nor could they be recovered, if thou considerest full subtly, by any way, without pa.s.sing by one of these fords:--either that G.o.d alone by His courtesy should forgive, or that man by himself should make satisfaction for his folly. Fix now thine eye within the abyss of the eternal counsel, fixed as closely on my speech as thou art able. Man within his own limits could never make satisfaction, through not being able to descend so far with humility in subsequent obedience, as disobeying he intended to ascend; and this is the reason why man was excluded from power to make satisfaction by himself. Therefore it behoved G.o.d by His own paths[5] to restore man to his entire life, I mean by one, or else by both. But because the work of the workman is so much the more pleasing, the more it represents of the goodness of the heart whence it issues, the Divine Goodness which imprints the world was content to proceed by all Its paths to lift you up again; nor between the last night and the first day has there been or will there be so lofty and so magnificent a procedure either by one or by the other; for G.o.d was more liberal in giving Himself to make man sufficient to lift himself up again, than if only of Himself He had pardoned him. And all the other modes were scanty in respect to justice, if the Son of G.o.d had not humbled himself to become incarnate.

[1] Without the intervention of a second cause.

[2] That is, of the heavens, new as compared with the First Cause.

[3] That is, with immediate creation, with immortality, with free will, with likeness to G.o.d, and the love of G.o.d for it.

[4] Adam.

[5] "All the paths of the Lord are mercy and truth."--Psalm xxv. 10. Truth may be here interpreted, according to St. Thomas Aquinas, as justice.

"Now to fill completely every desire of thine, I return to a certain place to clear it up, in order that thou mayest see there even, as I do. Thou sayest, 'I see the water, I see the fire, the air; and the earth, and all their mixtures come to corruption, and endure short while, and yet these things were created;' so that, if what I have said has been true, they ought to be secure against corruption. The Angels, brother, and the sincere[1] country in which thou art, may be called created, even as they are, in their entire being; but the elements which thou hast named, and those things which are made of them, are informed by a created power.[2] The matter of which they consist was created; the informing power in these stars which go round about them was created. The ray and the motion of the holy lights draw out from its potential elements[3] the soul of every brute and of the plants; but the Supreme Benignity inspires your life without intermediary, and enamors it of Itself so that ever after it desires It. And hence[4] thou canst argue further your resurrection, if thou refleetest bow the human flesh was made when the first parents were both made."

[1] Sincere is here used in the sense of incorruptible, or perhaps unspoiled,--the quality of the Heavens as contrasted with the Earth.

[2] The elements axe informed, that is, receive their specific being not immediately from Goa, but mediately through the informing Intelligences.

[3] Literally, "from the potentiate mingling," that is, from the matter endowed with the potentiality of becoming informed by the vegetative and the sensitive soul.

[4] From the principle that what proceeds immediately from Goa is immortal.