The Divine Comedy Volume Iii Part 4

CANTO VIII. Ascent to the Heaven of Venus.--Spirits of Lovers, Source of the order and the varieties in mortal things.

The world in its peril[1] was wont to believe that the beautiful Cypriote[2] revolving in the third epicycle rayed out mad love; wherefore the ancient people in their ancient error not only unto her did honor with sacrifice and with votive cry, but they honored Dione[3] also and Cupid, the one as her mother, the other as her son, and they said that he had sat in Dido's lap[4] And from her, from whom I take my beginning, they took the name of the star which the sun wooes, now at her back now at her front.[5] I was not aware of the ascent to it; but of being in it, my Lady, whom I saw become more beautiful, gave me full a.s.surance.

[1] In heathen times.

[2] Venus, so called from her birth in Cyprus.

[3] Dione, daughter of Ocea.n.u.s and Thetis, mother of Venus.

[4] Under the form of Ascanius, as Virgil tells in the first book of the Aeneid.

[5] According as it is morning or evening star.

And even as in a flame a spark is seen, and as voice from voice is distinguished when one is steady and the other goes and returns, I saw in that light other lamps moving in a circle more and less rapidly, in the measure, I believe, of their inward vision. From a cold cloud winds never descended, or visible or not, go swift, that they would not seem impeded and slow to him who had seen these divine lights coming to us, leaving the circling begun first among the high Seraphim. And within those who appeared most in front was sounding HOSANNA, so that never since have I been without desire of hearing it again. Then one came nearer to us, and alone began, "We all are ready to thy pleasure, that thou mayest joy in us. With one circle, with one circling, and with one thirst,[1] we revolve with the celestial Princes,[2] to whom thou in the world once said: 'Ye who intelligent move the third heaven;' and we are so full of love that, to please thee, a little quiet will not be less sweet to us."

[1] One circle in s.p.a.ce, one circling in eternity, one thirst for the vision of G.o.d.

[2] The third in ascending order of the hierarchy of the Angels, corresponding with the heaven of Venus.

After my eyes had offered themselves reverently to my Lady, and she had of herself made them contented and a.s.sured, they turned again to the light which had promised so much; and, "Tell who ye are," was my utterance, stamped with great affection. And how much greater alike in quant.i.ty and quality did I see it become, through the new gladness which was added to its gladnesses when I spoke! Become thus, it said to me,[1] "The world had me below short while; and had it been longer much evil had not been which will be. My joy which rays around me, and hides me like a creature swathed in its own silk, holds me concealed from thee.

Much didst thou love me, and thou hadst good reason; for had I stayed below I had showed thee of my love far more than the leaves. That left bank which is bathed by the Rhone, after it has mingled with the Sorgue, awaited me in due time for its lord;[2]

and that born of Ansonia[3] which is towned with Bari, with Gaeta, and with Catona,[4] whence the Tronto and the Verde disgorge into the sea. Already was s.h.i.+ning on my brow the crown of that land which the Danube waters after it abandons its German banks;[5] and the fair Trinacria[6] (which is darkened, not by Typhoeus but by nascent sulphur, on the gulf between Pachynus and Pelorus which receives greatest annoy from Eurus[7]) would be still awaiting its kings descended through me from Charles and Rudolph,[8] if evil rule, which always embitters the subject people, had not moved Palermo to shout, 'Die! Die!'[9] And if my brother had taken note of this,[10] he would already put to flight the greedy poverty of Catalonia, in order that it might not do him harm: for truly there is need for him or for some other to look to it, so that on his laden bark more load be not put. His own nature, which descended n.i.g.g.ardly from a liberal one, would have need of such a soldiery as should not care to put into a chest."[11]

[1] It is Charles Martel, son of Charles II. of Naples, who speaks. He was born about 1270, and in 1294 he was at Florence for more than twenty days, and at this time may have become acquainted with Dante. Great honor was done him by the Florentines, and he showed great love to them, so that he won favor from everybody, says Villani. He died in 1295.

[2] Charles of Anjou, grandfather of Charles Martel, had received this part of Provence as dowry of his wife Beatrice, the youngest daughter of Raymond Berenger.

[3] A name for Italy, used only by the poets.

[4] Bari on the Adriatic, Gaeta on the Mediterranean, and Catons at the too of Italy, together with the two rivers named, give roughly the boundaries of the Kingdom of Naples.

[5] The mother of Charles Martel was sister of Ladislaus IV., King of Hungary. He died without offspring, and Charles II.

claimed the kingdom by right of his wife.

[6] Sicily; the gulf darkened by sulphurous fumes is the Bay of Calabria, which lies exposed to Eurus, that is, to winds from the south-east.

[7] The sea between Cape Pachynus, the extreme southeastern point of the island, and Cape Pelorus, the extreme northeastern, lies exposed to the violence of Eurus or the East wind. Clouds of smoke from Etna sometimes darken it. The eruptions of Etna were ascribed by Ovid (Metam. v., 346-353) to the struggles of Typhoeus, one of the rebellious Giants. Ovid's verses suggested this description.

[8] From his father, Charles H., or his grandfather, Charles of Anjou, and from the Emperor Rudolph of Hapsburg, who was the father of Clemence, Charles Martel's wife.

[9] By the insurrection which began at Palermo in 1282,--the famous Sicilian Vespers,--the French were driven from the island.

[10] This brother was Robert, the third son of Charles II. He had been kept as a hostage in Catalonia from 1288 to 1295, and when he became King of Naples in 1309 he introduced into his service many Catalonian officials. The words of Charles Martel are prophetic of the evils wrought by their greed.

[11] Officials who would not, by oppression of the subjects, seek their private gain.

"Because I believe that the deep joy which thy speech, my lord, infuses in me is seen by thee there where every good ends and begins[1] even as I see it in myself, it is the more grateful to me; and this also I hold dear, that thou discernest it, gazing upon G.o.d.[2] Thou hast made me glad; and in like wise do thou make clear to me (since in speaking thou bast moved me to doubt) how bitter can issue from sweet seed." This I to him; and he to me, "If I am able to show to thee a truth, thou wilt hold thy face to that which thou askest, as thou dost hold thy back. The Good which turns and contents all the realm which thou ascendest, makes its providence to be a power in these great bodies.[3] And not the natures only are foreseen in the Mind which by itself is perfect, but they together with their salvation.[4] For whatsoever this bow shoots falls disposed to its foreseen end, even as a thing directed to its aim. Were this not so, the heavens through which thou journeyest would produce their effects in such wise that they would not be works of art but ruins; and that cannot be, if the Intelligences which move these stars are not defective, and defective also the prime Intelligence which has not made them perfect.[5] Dost thou wish that this truth be made still clearer to thee?" And I, "No, truly; because I see it to be impossible that Nature should weary in that which is needful."[6] Whereupon he again, "Now say, would it be worse for man on earth if he were not a citizen?"[7] "Yes,"

answered I, "and here I ask not the reason."[8] "And can he be so, unless he live there below in divers manner through divers offices?[9] No; if your master[10] writes well of this." So he went on deducing far as here; then he concluded, "Hence it behoves that the roots of your works must be diverse.[11]

Wherefore one is born Solon, and another Xerxes, another Melchisedech, and another he who, flying through the air, lost his son. The revolving nature, which is the seal of the mortal wax, performs its art well, but does not distinguish one inn from another.[12] Hence it happens that Esau differs in seed from Jacob, and Quirinus comes from so mean a father that he is ascribed to Mars. The generated nature would always make its path like its progenitors, if the divine foresight did not conquer.

Now that which was behind thee is before thee, but that thou mayest know that I have joy in thee, I wish that thou cloak thee with a corollary.[13] Nature, if she find fortune discordant with herself, like every other seed out of its region, always makes bad result. And if the world down there would fix attention on the foundation which nature lays, following that, it would have its people good. But ye wrest to religion one who shall be born to gird on the sword, and ye make a king of one who is for preaching; wherefore your track is out of the road."

[1] Is seen in the mind of G.o.d.

[2] My own joy is the dearer in that thou seest that it is more grateful to me because known by thee.

[3] The providence of G.o.d is fulfilled through the influences of the Heavens acting upon the natures subject to them.

[4] That is, together with the good ends for which they are created and ordained.

[5] Defect in the subordinate Intelligences would imply defect in G.o.d, which is impossible.

[6] It is impossible that the order of nature should fail, that order being the design of G.o.d in creation.

[7] That is, united with other men in society.

[8] Because man is by nature a social animal, and cannot attain his true end except as a member of a community.

[9] Society cannot exist without diversity in the functions of its members.

[10] Aristotle, "the master of human reason, who treats of this in many places, for instance in his Ethics, i. 7, where he speaks of man as "by nature social," so that his end is accomplished only in society.

[11] Human dispositions, the roots of human works, must be diverse in order to produce diverse effects.

[12] The spheres pour down their various influences without discrimination in the choice of the individual upon whom they fall. Hence sons may differ in their dispositions from their fathers.

[13] This additional statement completes the instruction, as a cloak completes the clothing of a body.

CANTO IX. The Heaven of Venus.--Conversation of Dante with Cunizza da Romano,--With Folco of Ma.r.s.eilles.--Rahab.--Avarice of the Papal Court.

After thy Charles, O beautiful Clemence,[1] had enlightened me, he told to me of the treasons which his seed must suffer. But he said, "Be silent, and let the years revolve:" so that I can tell nothing, save that just lament shall follow on your wrongs.[2]

[1] The widow of Charles Martel.

[2] Those who have done the wrong shall justly lament therefor.

And now the life of that holy light had turned again unto the Sun which fills it, as that Good which suffices for every thing. Ah, souls deceived, and creatures impious, who from such Good turn away your hearts, directing your foreheads unto vanity!

And lo! another of those splendors made towards me, and in brightening outwardly was signifying its will to please me. The eyes of Beatrice, which were fixed upon me, as before, made me a.s.sured of dear a.s.sent to my desire. "I pray thee give swift quittance to my wish, blessed spirit," I said, "and afford me proof that what think I can reflect on thee."[1] Whereon the light which was still new[2] to me, from out its depth, wherein erst it was singing, proceeded, as one whom doing good delights, "In that part[3] of the wicked Italian land, which lies between Rialto and the founts of the Brenta and the Piave, rises a hill,[4] and mounts not very high, whence a torch descended which made a great a.s.sault upon that district. From one root both I and it were born; Cunizza was I called; and I am refulgent here because the light of this star overcame me. But gladly do I pardon to myself the cause of my lot, and it gives me no annoy;[5] which perhaps would seem difficult to your vulgar. Of this resplendent and dear jewel of our kingdom,[6] who is nearest to me, great fame has remained, and ere it die away this hundredth year shall yet come round five times. See if man ought to make himself excellent, so that the first may leave another life! And this the present crowd, which the Tagliameuto and the Adige shut in,[7] considers not; nor yet by being scourged doth it repent. But it will soon come to pa.s.s that at the marsh Padua will discolor the water which bathes Vicenza, because her people are stubborn against duty.[8] And where the Sile and the Cagnano unite, one lords it, and goes with his head high, for catching whom the web is already spun.[9] Feltro will yet weep the crime of its impious shepherd, which will be so shameful, that, for a like, none ever entered Malta.[10] Too large would be the vat which would hold the Ferrarese blood, and weary he who should weigh it, ounce by ounce, which this courteous priest will give to show himself a partisan;[11] and such gifts will be conformed to the living of the country. Above are mirrors, ye call them Thrones,[12] wherefrom G.o.d s.h.i.+nes on us in his judgments, so that these words seem good to us."[13] Here she was silent, and had to me the semblance of being turned elsewhither by the wheel in which she set herself as she was before.[14]

[1] That thou, gazing on the mind of G.o.d, seest therein my thoughts.