The Divine Comedy Volume Iii Part 12

I turned me round to my right side to see my duty signified in Beatrice either by speech or by act, and I saw her eyes so clear, so joyous, that her semblance surpa.s.sed her other and her latest wont. And even as, through feeling more delight in doing good, a man from day to day becomes aware that his virtue is advancing, so I became aware that my circling round together with the heaven had increased its are, seeing that miracle more adorned. And such as is the change, in brief pa.s.sage of time, in a pale lady, when her countenance is unlading the load of bashfulness, such was there in my eyes, when I had turned, because of the whiteness of the temperate sixth star which had received, me within itself.[1]

I saw, within that torch of Jove, the sparkling of the love which was there shape out our speech to my eyes. And as birds, risen from the river-bank, as if rejoicing together over their food, make of themselves a troop now round, now of some other shape, so within the lights[2] holy creatures were singing as they flew, and made of themselves now D, now I, now L, in their proper shapes.[3] First, singing, they moved to their melody, then becoming one of these characters, they stopped a little, and were silent.

[1] The change is from the red light of Mars to the white light of Jupiter, a planet called by astrologers the "temperate" star, as lying between the heat of Mars and the coldness of Saturn.

[2] The sparkles of the love which was there.

[3] The first letters of Diligite, as shortly appears.

O divine Pegasea,[1] who makest the wits of men glorious, and renderest them long-lived, as they, through thee, the cities and the kingdoms, illume me with thyself that I may set in relief their shapes, as I have conceived them I let thy power appear in these brief verses!

[1] An appellation appropriate to any one of the Muses (whose fountain Hippocrene sprang at the stamp of Pegasus); here probably applied to Urania, already once invoked by the poet (Purgatory, XXIX.).

They showed themselves then in five times seven vowels and consonants; and I noted the parts as they seemed spoken to me.

Diligite just.i.tiam were first verb and noun of all the picture; qui judicatis terram[1] were the last. Then in the M of the fifth word they remained arranged, so that Jove seemed silver patterned there with gold. And I saw other lights descending where the top of the M was, and become quiet there, singing, I believe, the Good which moves them to itself. Then, as on the striking of burnt logs rise innumerable sparks, wherefrom the foolish are wont to draw auguries, there seemed to rise again thence more than a thousand lights, and mount, one much and one little, according as the Sun which kindles them allotted them; and, each having become quiet in its place, I saw the head and the neck of an eagle represented by that patterned fire. He who paints there, has none who may guide Him, but Himself guides, and by Him is inspired that virtue which is form for the nests.[2] The rest of the blessed spirits, which at first seemed content to be enlilied[3] on the M, with a slight motion followed out the imprint.

[1] "Love righteousness, ye that be judges of the earth."-- Wisdom of Solomon, i. 1.

[2] The words are obscure; they may mean that a virtue, or instinct, similar to that which teaches the bird to build its nest, directed the shaping of these letters.

[3] Ingigliare, a word invented by Dante, and used only by him.

The meaning is that these spirits seemed first to form a lily on the M.

O sweet star, how great gems and how many showed to me that our justice is the effect of that heaven which thou ingemmest!

Wherefore I pray the Mind, in which thy motion and thy virtue have their source, that It regard whence issues the smoke which spoils thy radiance, so that now a second time It may be wroth at the buying and selling within the temple which was walled with signs and martyrdoms. O soldiery of the Heaven on which I gaze, pray ye for those who are on earth all gone astray after the bad example! Of old it was the wont to make war with swords, but now it is made by taking, now here now there, the bread which the piteous Father locks up from none.

But thou that writest only in order to cancel,[1] bethink thee that Peter and Paul, who died for the vineyard which thou art laying waste, are still alive. Thou mayest indeed say, "I have my desire set so on him who willed to live alone, and for a dance was dragged to martyrdom[2] that I know not the Fisherman nor Paul."

[1] The Pope, who writes censures, excommunications, and the like, only that he may be paid to cancel thorn.

[2] The image of St. John Baptist was on the florin, which was the chief object of desire of the Pope.

CANTO XIX. The voice of the Eagle.--It speaks of the mysteries of Divine justice; of the necessity of Faith for salvation; of the sins of certain kings.

The beautiful image, which in its sweet fruition was making joyful the interwoven souls, appeared before me with outspread wings. Each soul appeared a little ruby on which a ray of the sun glowed so enkindled that it reflected him into My eyes. And that which it now behoves me to describe, no voice ever reported, nor ink wrote, nor was it ever conceived by the fancy; for I saw, and also heard the beak speaking, and uttering with the voice both I and MY, when in conception it was WE and OUR.[1]

[1] An image of the concordant will of the Just, and of the unity of Justice under the Empire.

And it began, "Through being just and pious am I here exalted to that glory which lets not itself be conquered by desire; and on earth I left my memory such that the evil people there commend it, but continue not its story." Thus a single heat makes itself felt from many embers, even as from many loves a single sound issued from that image. Wherefore I thereon, "O perpetual flowers of the eternal gladness, which make all your odors seem to me as only one, deliver me, by your breath, from the great fast which has held me long in hunger, not finding for it any food on earth.

Well I know that if the Divine Justice makes any realm in heaven its mirror, yours does not apprehend it through a veil.[1] Ye know how intently I address myself to listen; ye know what is that doubt[2] which is so old a fast to me."

[1] Here, if anywhere, the Divine Justice is reflected.

[2] Concerning the Divine justice.

As a falcon which, issuing from his hood, moves his head, and claps his wings, showing desire, and making himself fine; so I saw this ensign, which was woven of praise of the Divine Grace, become, with songs such as he knows who thereabove rejoices. Then it began, "He who turned the compa.s.ses at the verge of the world, and distributed within it so much occult and manifest, could not so imprint His Power on all the universe that His Word should not remain in infinite excess.[1] And this makes certain that the first proud one, who was the top of every creature, through not awaiting light, fell immature.[2] And hence it appears, that every lesser nature is a scant receptacle for that Good which has no end and measures Itself by Itself. Wherefore our vision, which needs must be some ray of the Mind with which all things are full, cannot in its own nature be so potent that it may not discern its origin to be far beyond that which is apparent to it.[3] Therefore the sight which your world receives[4] penetrates into the eternal justice as the eye into the sea; which, though from the sh.o.r.e it can see the bottom, on the ocean sees it not, and nevertheless it is there, but the depth conceals it. There is no light but that which comes from the serene which is never clouded; nay, there is darkness, either shadow of the flesh, or its poison.[5] The hiding place is now open enough to thee, which concealed from thee the living Justice concerning which thou madest such frequent question;[6]

for thou saidest,--'A man is born on the bank of the Indus, and no one is there who may speak of Christ, nor who may read, nor who may write; and all his wishes and acts are good so far as human reason sees, without sin in life or in speech. He dies unbaptized, and without faith: where is this Justice which condemns him? where is his sin if he does not believe?' Now who art thou, that wouldst sit upon a bench to judge a thousand miles away with the short vision of a single span? a.s.suredly, for him who subtilizes with me,[7] if the Scripture were not above you, there would be occasion for doubting to a marvel. Oh earthly animals! oh gross minds![8]

[1] The Word, that is, the thought or wisdom of G.o.d, infinitely exceeds the expression of it in the creation.

[2] Lucifer fell through pride, fancying himself, though a created being, equal to his Creator. Had he awaited the full light of Divine grace, he would have recognized his own inferiority.

[3] Our vision is not powerful enough to reach the source from which it proceeds.

[4] It is the gift of G.o.d.

[5] There is no light but that which proceeds from G.o.d, the light of Revelation. Lacking this, man is in the darkness of ignorance, which is in the shadow of the flesh, or of sin, which is its poison.

[6] The hiding place is the depth of the Divine decrees, which man cannot penetrate, but the justice of which in his self- confidence he undertakes to question.

[7] With me, the symbol of justice.

[8] The Scriptures teach you that "the judgments of G.o.d are unsearchable, and His ways past finding out;" why, foolish, do ye disregard them?

"The primal Will, which of Itself is good, never is moved from Itself, which is the Supreme Good. So much is just as is accordant to It; no created good draws It to itself, but It, raying forth, is the cause of that good."

As above her nest the stork circles, after she has fed her brood, and as he who has been fed looks up at her, such became (and I so raised my brows) the blessed image, which moved its wings urged by so many counsels. Wheeling it sang, and said, "As are my notes to thee who understandest them not, so is the eternal judgment to you mortals."

After those s.h.i.+ning flames of the Holy Spirit became quiet, still in the sign which made the Romans reverend to the world, it began again, "To this kingdom no one ever ascended, who had not believed in Christ either before or after he was nailed to the tree. But behold, many cry Christ, Christ, who, at the Judgment, shall be far less near to him, than such an one who knew not Christ; and the Ethiop will condemn such Christians when the two companies shall be divided, the one forever rich, and the other poor. What will the Persians be able to say to your kings, when they shall see that volume open in which are written all their dispraises?[1] There among the deeds of Albert shall be seen that which will soon set the pen in motion, by which the kingdom of Prague shall be made desert.[2] There shall be seen the woe which he who shall die by the blow of a wild boar is bringing upon the Seine by falsifying the coin.[3] There shall be seen the pride that quickens thirst, which makes the Scot and the Englishman mad, so that neither can keep within his own bounds.[4] The luxury shall be seen, and the effeminate living of him of Spain, and of him of Bohemia, who never knew valor, nor wished it.[5] The goodness of the Cripple of Jerusalem shall be seen marked with a I, while an M shall mark the contrary.[6] The avarice and the cowardice shall be seen of him[7] who guards the island of the fire, where Anchises ended his long life; and, to give to understand how little worth he is, the writing for him shall be in contracted letters which shall note much in small s.p.a.ce. And to every one shall be apparent the foul deeds of his uncle and of his brother[8] who have dishonored so famous a nation and two crowns. And he of Portugal,[9] and he of Norway[10] shall be known there; and he of Rascia,[11] who, to his harm, has seen the coin of Venice. O happy Hungary, if she allow herself no longer to be maltreated! and happy Navarre, if she would arm herself with the mountains which bind her round![12] And every one must believe that now, for earnest of this, Nicosia and Famagosta are lamenting and complaining because of their beast which departs not from the flank of the others.[13]

[1] The Persians, who know not Christ, will rebuke the sins of kings professedly Christians, when the book of life shall be opened at the last Judgment.

[2] The devastation of Bohemia in 1303, by Albert of Austria (the "German Albert" of the sixth canto of Purgatory), will soon set in motion the pen of the recording angel.

[3] After his terrible defeat at Courtray in 1302, Philip the Fair, to provide himself with means, debased. the coin of the realm. He died in 1314 from the effects of a fall from his horse, oven thrown by a wild boar in the forest of Fontainebleau.

[4] The wars of Edward I. and Edward II. with the Scotch under Wallace and Bruce were carried on with little intermission during the first twenty years of the fourteenth century.

[5] By "him of Spain," Ferdinand IV. of Castile (1295-1312) seems to be intended; and by "him of Bohemia," Wenceslaus IV., "whom luxury and idleness feed." (Purgatory, Canto VII.).

[6] The virtues of the lame Charles II. of Apulia, t.i.tular king of Jerusalem, shall be marked with one, but his vices with a thousand.

[7] Frederick of Aragon, King of Sicily, too worthless to have his deeds written out in full. Dante's scorn of Frederick was enhanced by his desertion of the Ghibellines after the death of Henry VII.

[8] James, King of Majorca and Minorca, and James, King of Aragon.

[9] Denis, King of Portugal, 1279-1325.

[10] Perhaps Hakon Haleggr (Longlegs), 1299-1319.