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With all deference to Herr Witte there can be no allusion to Charles of Valois, who had not come at the time when Justinian is supposed to be speaking. The word esto alone precludes this idea. Possibly the allusion is only to the various exploits of the eagle mentioned above ; but Dante may have more specially intended to refer to the defeats which Charles of Anjou suffered in his later years, e.

It is clear that Dante had a great respect for the elder Charles personally. There is no difficulty in taking si as pleonastic. I have followed Bianchi and Philalethes. But Land, and Dan. The meaning is obviously ' armorial bearings,' though Buti and Veil, seem to take it as ' weapons. And when the desires rest here, thus going astray, it is meet that the rays of the true love should rest there- upon with less of life.

But in the proportioning of our wages with our desert, is a portion of our joy, because we see them to be not too small nor too great. Hence the living justice makes our affection sweet within us, so that it can never be wrested to any unrighteousness. Divers voices make sweet notes: Ma nel commensurar dei nostri gaggi Col merto, è parte di nostra letizia.

Perchè non li vedem minor né maggi. Diverse voci fanno dolci note: See for instance Conv, ii. But they of Provence who wrought against him have no laughter ; and so he goes an ill road who makes his own hurt from the prospering of another. Four daughters, and each one a queen, had Raymond Bérenger ; and this did Romeo for him, a humble person and a stranger. And afterward slanderous words moved him to demand an account from this just man, who assigned to him seven and five for ten.

Thence he departed poor and old ; and if the world knew Fu r opra grande e bella mal gradita. Ma i Provenzali, che fer contra lui, Non hanno riso: E poi il mosser le parole biece A dimandar ragione a questo giusto. Indi partissi povero e vetusto: Thence it seems to have acquired a wider signification, as Villani tells us vi.

It seems very uncertain whether his real name has been preserved, though one account speaks of him as named Romee. Beatrice resolves this doubt ; and another concerning the dissolution of the elements. Jerome's preface to the Vulgate, where he says that the 'books of Kings ' are better called ' Melachim, id est Regum, quam Malachoth al. Mamlachoth id est Regnorum. This makes other interpretations, such as that Dante meant 'works' or 'hosts' Philal. I was in doubt, and began to say ' Tell her, tell her,' within myself: A short while Beatrice endured me in that guise ; and began.

Sopra la qual doppio lume s' addua: Mi si velar di subita distanza. Io dubitava, e dicea: Dille dille, io Fra me, dille, diceva, alla mia donna. Che mi disseta con le dolci stille: Daniello takes this as merely a reference to v. Scartazzini quotes his own words, from the preface to the Institutes, ' imperatoriam majestatem non solum armis decoratam, sed etiam legibus oportet esse armatam. But I will quickly set loose thy mind ; and do thou listen, for my words shall make thee a gift of a great doctrine.

Secondo mio infallibile avviso. Dante's doubt, arising from Justinian's words in vi. Beatrice replies that qtui man, Christ suffered justly ; qua God, unjustly. Passio Christi fuit sacrificii oblatio, inquantum Christus propria voluntate mortem sustinuit ex charitate. Inquantum autem a per- secutoribus est passus, non fuit sacrificium, sed peccatum gravissimum.

Adam's sin arose from pride S. Prima inordinatio appetitus humani fuit ex hoc quod aliquod bonum spirituale inordinate appetiit. Non autem inordinate appetiisset, appetendo id secundum suam mensuram ex divina regula praestitutam. Unde relinquitur quod primum peccatum hominis fuit in hoc quod appetiit aliquod spirituale bonum supra suam ; id quod pertinet ad superbiam ; and it concerned the will, la virtù che vuole S.

G 82 PARADISE CANTO any curb, for its own advantage, that man who was never born, in damning himself, damned all his progeny ; wherefore the human kind lay sick below for many ages, in great error, until it pleased the Word of God to descend where He united to Himself, in person, the nature which had drawn away from its Maker, with the sole act of His eternal love.

Onde r umana spezie inferma giacque Giù per secoli molti in grande errore. Con r atto sol del suo eterno amore. Or drizza il viso a quel che si ragiona ; e Ella I and 2 contain the doctrine of the union of the Word incarnate ; and whoever wishes thoroughly to understand the doctrine, must be referred to those Articles.

For the present purpose it will be sufficient to quote from A. Quia natura humana sic unitur Verbo, ut Verbum in ea subsistat, non autem ut aliquid addatur ei ad rationem suae naturae, vel ut ejus natura in aliud transmutetur ; ideo unio humanae naturae ad Verbum Dei facta est in persona, non in natura. The term is clearly derived from the Aristotelian metaphysic. This nature, united to its Maker, as it was at its creation was untainted and good.

But through itself alone was it banished from Paradise, inasmuch as it turned itself aside from the way of truth and from its life. The penalty then which the cross offered, if it be measured according to the nature assumed, — none ever bit so justly ; and likewise none was of so great injustice, looking to the Person who suffered, in whom such nature was bound up.

Wherefore from one act divers things issued ; for to God Questa natura al suo Fattore unita, Qual fu creata, fu sincera e buona: Guardando alla persona, che sofferse. In che era contratta tal natura. S stessa fu 3 IV. FiHus Dei humanam naturam integram assumpsit. Observe the distinction between natura and 1.

Persona est naturae rationahs individua substantia. Pater tradidit Christum ex charitate. Judaei autem ex invidia. Henceforward it should no more seem a great thing to thee, when it is said that a just vengeance was afterward avenged by a just tribunal. Non ti dee oramai parer più forte, Quando si dice, che giusta vendetta 50 Poscia vengiata fu da giusta corte. Ma io veggi' or la tua mente ristretta Di pensier in pensier dentro ad un nodo, Del qual con gran disio solver s' aspetta.

Ma perchè Dio volesse, m' è occulto, 56 sqq- St. Tanto aliquis modus con- venientior est ad assequendum finem quanto per ipsum plura concurrunt quae sunt expedientia fini ; and he goes on to show that this condition was satisfied by the passion of Christ, since from it man obtained a knowledge of the extent of God's love, an example of obedience, humility, constancy, justice, and other virtues, and deliverance from sin, together with justifying grace and the desert of blessedness ; and further, became the more bound to keep himself pure from sin, while human nature gained in dignity.

This is somewhat expanded by Beatrice in the present passage. This decree, brother, remains buried to the eyes of him whose wit has not grown up in the flame of love. Nevertheless since at this mark one may gaze long and discern little, I will tell why such a method was most worthy. The divine Goodness which A nostra redenzion pur questo modo. Questo decreto, frate, sta sepulto Agli occhi di ciascuno, il cui ingegno Nella fiamma d' amor non è adulto.

La divina bontà, che da se speme attribute of love, with which, as in Canto V. Man's soul, as the immediate creation of God's love, has the special gifts of immortality, liberty, and likeness to God cf. Now sin destroys the two last 'Homo peccando. Nor can this be regained, save by a penalty equivalent to the offence.

But man was not capable of paying such a penalty 'quando natura est integra, per seipsam potest reparari ad id quod est sibi conveniens et proportionatum ; sed ad id quod excedit suam proportionem reparari non potest sine exteriori auxilio. Sic igitur humana natura defluens per peccatum, quia non manet in- tegra, sed corrumpitur, non potest per seipsam reparari,' S. Thus the incarnation and passion of Christ were necessary. Quoted from Boethius, Cons. That which from It immediately distils has no end thereafter, because when It seals, Its impress is unmoved.

That which from It immedi- ately showers is wholly free, because it is not subject to the power of the new causes. Che r ardor santo, eh' ogni cosa raggia. Nella più simigliante è più vivace. Signatum est super nos lumen vultus tui, Domine. We must understand cose here in its primary sense of 'causes. These, as being created later, are nuove. Signa sunt quae immediate a Deo fiunt ; cum non subdantur secundis causis, non subduntur fato.

This, though not usual in Italian, is common in the cognate languages. Of all these things the human creature has the advantage ; and if one fails, needs must he fall from his nobility. Sin alone is that which disfranchises him, and makes him unlike to the highest Good, because from Its light he is too little illumined ; and to his own dignity he never comes back, if he does not replenish where sin empties, with just pains against evil enjoyment. Your nature, when it all sinned in its seed, was removed from Di tutte queste cose s' avvantaggia L' umana creatura, e s' una manca.

Di sua nobilita convien che caggia. Solo il peccato è quel che la disfranca, E falla dissimile al Sommo Bene, 80 Perchè del lume suo poco s' imbianca ; Ed in sua dignità mai non riviene. Se non riempie dove colpa vota. Contra mal dilettar con giuste pene. Excepto humani- tatis Redemptore omnes homines peccaverunt, quod etiam naturae attribuitur, ej usque peccatum dicitur ; non quod ipsa natura ad imaginem Dei facta illud commiserit, sed quod liberae voluntatis, quae a Deo data est, rationabili bono irrationabilis abusio, et in amorem sensibilium conversio ipsam naturae pulcritudinem.

Nondum erat nobis singillatim creata et distributa forma, in qua singuli viver emus ; sed jam natura erat seminalis ex qua propagaremur ; qua propter peccatum vitiata. Fix now thine eye within the abyss of the eternal counsel, applied as straitly to my speech as thou art able. Man could never within his own limits make satisfaction, because he could not descend in humility by subsequent obedience, so far as by disobeying he aimed to rise ; and this is the reason why man was shut off from the power of making satisfaction by Ne ricovrar poteasi, se tu badi Ben sottilmente, per alcuna via.

Senza passar per un di questi guadi: Ficca mo 1' occhio perentro 1' abisso Dell' eterno consiglio, quanto puoi Al mio parlar distrettamente fisso. Quando disubbidendo intese ir suso: The allusion is to Gen.

Therefore it became God with His own paths to restore man to his perfect Hfe ; I say with one, or indeed with both. Di proceder per tutte le sue vie no A rilevarvi suso fu contenta: Aquinas gives the verse, ' Omnes Vulg. I where the objector is supposed to have quoted Ps. Justitiae quidem ; quia per passionem suam Christus satisfecit pro peccato humani generis. Misericordiae vero ; quia cum homo per se satisfacere non posset pro peccato totius humanae naturae Q.

The repetition of the phrase seems intended to knit the whole argument together. For God was more bountiful to give Himself in making man sufficient to raise himself, than if He had of Himself alone remitted the sin. And all other methods were short in respect of justice, save that the Son of God should be humbled to become incarnate.

Che s' egli avesse sol da se dimesso. E tutti gli altri modi erano scarsi Alla giustizia, se il Figliuol di Dio Non fosse umiliato ad incarnarsi. The work of redemption was the greatest possible manifestation of God's mercy, because to enable man to rise, through the sacrifice of Himself, was a greater boon than a free pardon ; of His justice, because nothing but the incarnation of the Son of God could be a full recompense.

Sanandae nostrae miseriae convenientior modus alius non fuit quam per Christi passionem. Beatrice's words in If all that God immediately created is immortal, how is it that the elements and all things compounded of them decay and perish?

I see the air, and I see the fire, the earth and the water and all their combina- tions come to destruction and endure but a little: The angels, brother, and the incorrupt country in which Ritorno a dichiarare in alcun loco. Io veggio 1' aere, io veggio il foco, L' acqua, e la terra, e tutte lor misture Venire a corruzione, e durar poco: E queste cose pur fur creature: With him, however, fire and earth were the elXiKpLvearaTa of the elements.

Here the paese sincero is, of course, heaven. The argument of this passage is: God created immediately form and matter only. But matter ' is only intelligible as the correlate of form: Consequently neither corruptibility nor incorruptibility can be predicated of it. Thus the only things unsusceptible of corruption in virtue of their immediate creation by God are the heavens, the angels, and human, i. The soul in its lower aspects, nutritive, vegetative, etc. Created was the matter which they have ; created was the informing virtue in these stars which go round about them.

The soul of every brute and of the plants being endued by complexion with potency draws in Nel qual tu sei, dir si posson creati. Si come sono in loro essere intero: Ma gli elementi che tu hai nomati, E quelle cose, che di lor si fanno.

Da creata virtù sono informati. Creata fu la materia eh' egli hanno: L' anima d' ogni bruto e delle piante Di complession potenziata tira s la fiat tira Gg. But that which is compounded can be destroyed. The ' com- plexions ' Brunetto, Trésor ii. According to their ' com- plexions ' all things have their own potentiality of being affected by the movements of the heavenly bodies.

But your life the highest Goodness inspires immediately, and enamours it of Itself, so that ever after it desires It. And hence thou canst further deduce argument for your resurrection, if thou think again how the flesh of man was made at the time when the first parents were both made.

E quinci puoi argomentare ancora Vostra resurrezion, se tu ripensi Come r umana carne fessi allora, Che li primi parenti intrambo fensi. Non sic est de anima rationali, quia venit ab extra, scilicet a Deo. But it is clear, I think, that lo raggio e il moto must be taken as the object and not the subject of tira.

The deduction from this of the resurrection of the body appears to be Dante's own even if suggested by Plato see 1. Dante talks with the King Charles Martel, who reproves his own house, and explains how if Nature be thwarted, a good seed may bring forth evil fruit. The world to its own peril used to deem that the fair one of Cyprus beamed forth the foolish love, turning in the third epicycle ; wherefore not to her only did they pay honour of sacrifices and of votive shouts, the ancient folk in their ancient error, but they honoured Dione and Cupid, her for her SoLEA creder lo mondo in suo periclo.

Che la bella Ciprigna il folle amore Raggiasse, volta nel terzo epiciclo ; Per che non pure a lei faceano onore Di sacrifici e di votivo grido Le genti antiche nell' antico errore: Each was considered as revolving not immediately in a circle round the earth, but in a smaller circle about a point in the former circle. I was not conscious of my ascent to it ; but of being in it my Lady gave me assurance enough, in that I saw her grown more fair. E da costei, ond' io principio pigho, 10 PigHavano il vocabol della stella, Che il sol vagheggia or da coppa or da ciglio.

Io non m' accorsi del salire in ella: Ma d' esservi entro mi fece assai fede La donna mia eh' io vidi far più bella. E come in fiamma favilla si vede b Quella W. Observe how in the following chapter he discusses the same subject as in the latter part of this Canto. The word is usually, if not always, used by Dante of the masculine toward the feminine.

The allusion is of course to the fact that Venus, whether preceding or following the sun, is always near him. Da coppa, da ciglio, lit. Strictly speaking, of course, the apparent subject to fare is really the object: From a chill cloud never did winds descend, whether visible or not, so swiftly that they would not appear hindered and slow to whosoever had seen these lights divine come towards us, leaving the circling which had been first begun among the Seraphim on high.

And within those E come in voce voce si discerne, Quando una è ferma e 1' altra va e riede, Vid' io in essa luce altre lucerne Muoversi in giro più e men correnti, 20 Al modo, credo, di lor viste eterne. We learn from Conv. This arrangement, however, differs from that finally adopted by Dante ; see note to xxviii. Then one drew nearer to us, and alone began: Tutti sem presti Al tuo piacer, perchè di noi ti gioi.

Noi ci volgiam coi Principi celesti D' un giro e d' un girare e d' una sete, Ai quali tu nel mondo già dicesti: He was born about , was crowned King of Hungary, on the death, without male issue, of his maternal uncle, Ladislas IV, son of Stephen V, in — but never ruled there — married Clemence, daughter of Rudolf of Hapsburg, by whom he had a daughter of the same name, married afterwards to Lewis X of France, visited Florence in , and died apparently in that year.

These chapters contain all that is known of this prince, whose early promise so much impressed Dante. O, in what measure and in what wise did I see it grow more by reason of a new joy which accrued, when I spoke, upon its joys. So fashioned, it said to me: O quanta e quale vid' io lei far piùe Per allegrezza nuova, che s' accrebbe, Quand' io parlai, all' allegrezze sue.

Others again adopt a reading suggested by Daniello in his note, Di'' chi sé' tu. JNIy happiness holds me hidden from thee, which beams around me, and covers me like an animal swathed in its own silk. Well didst thou love me, and hadst good reason why: That left bank which is washed of Rhone after it is mingled with Sorgue, awaited me in due time for its lord ; and that horn of Italy which makes its Giù poco tempo ; e se più fosse stato, 50 Molto sarà di mal, che non sarebbe.

La mia letizia mi ti tien celato. Che mi raggia dintorno, e mi nasconde, Quasi animai di sua seta fasciato. Assai m' amasti, ed avesti bene onde: Che s' io fossi giù stato, io ti mostrava Di mio amor più oltre che le fronde.

Witte's view, that this is the last sphere in which the spirits appear with their bodily lineaments, seems hardly borne out by the text.

It is rather the first in which they do not ; showing themselves as lights only. I should have shown fruits as well. We cannot now tell Dante's reasons for the opinion he formed of Carlo Martello. Their acquaintance must have been made on the occasion of the prince's visit to Florence.

Poi che le ripe Tedesche abbandona: E la bella Trinacria, che caliga s Crotona Aid. This is one of the curious reflexive compounds with in almost untranslatable which abound in the ' Paradise,' and scarcely appear at all in the other Cantiche. Doubtless they will hereafter serve as arguments for the separate authorship of this portion of the poem.

Here it is taken to denote the extreme limit of the kingdom of Naples to the south, as the Tronto and Verde Garigliano to the north, Bari and Gaeta marking the 'upper' and ' lower ' coasts. It may be noted that these two towns are almost exactly in the same latitude. All three being on the farthest boundary of the territory are, as it were, suburbs, borghi.

Crotona , is in truth a strong argument against it. Here it must clearly denote some stream marking the limit of the ' kingdom ' on the opposite coast to the Tronto, its N. That of Catania, which is open to the east. As a matter of fact, it was not Typhoeus, but Enceladus whom the ancients fabled to have been buried under Aetna. Through this the crown of Sicily passed to the House of Aragon, who represented in the female line that of Swabia.

It may not be out of place to quote Amari's estimate of this passage: Observe that in his descendants the con- tending factions would have been united, Rudolf being as Emperor the head of the Ghibelines, and Charles the great champion of the Guelfs. Charles himself seems to have foreseen something of this kind. Ridolfo temette forte ; e per essere bene di lui, diede a Carlo Martello figliuolo dei figHuolo, la figliuola del detto re Ridolfo per moglie. Usually, as in Purg.

Cruse, following Buti, seems right in rendering ' animos addere. His nature which of a lavish Li popoli suggetti, non avesse Mosso Palermo a gridar: E se mio frate questo antivedesse, L' avara povertà di Catalogna Già fuggiria, perchè non gli offendesse: Robert, Duke of Calabria, third son of Charles II, with two of his brothers, was detained in exchange for his father see Purg. We find Robert on more than one occasion after this in command of Aragonese or Catalan forces, whence, no doubt, the allusion in the next line.

This may have suggested the metaphor of these lines. Thou hast made me joyful ; and so make me clear, since in speaking thou hast moved me to doubt how from sweet seed bitter can be. Che non curasse di mettere in arca.

Perchè il discerni rimirando in Dio. S' io posso 1 Dove 3 ; Ove Ahi. The historian also, while approving, as do other contemporaries, the general character of Robert, says xii. The Good which sets in revolution and contents all the realm which thou art scaling, makes its foresight to be virtue in tliese great bodies.

And not only the natures are foreseen in the mind which is of itself perfect, but they together with their pre- servation. Wherefore whatsoever this bow discharges falls disposed to a foreseen end, just as a thing aimed right upon its mark.

If this were not so, the heaven where thou Mostrarti un vero, a quel che tu dimandi Terrai il viso, come tieni il dosso. Lo ben, che tutto il regno che tu scandi Volge e contenta, fa esser virtute Sua providenza in questi corpi grandi: E non pur le nature provvedute loo Son nella mente eh' è da se perfetta.

Ma esse insieme con la lor salute. Per che quantunque questo arco saetta. Disposto cade a provveduto fine. Si come cosa in suo segno diretta. For the metaphor cf. This denotes properly the notch of the arrow Inf. Wilt thou that this truth dawn more upon thee? Che non sarebbero arti, ma ruine: Vuoi tu che questo ver più ti s' imbianchi? Non già ; perchè impossibil veggio Che la Natura, in quel eh' è uopo, stanchi.

Or di', sarebbe il peggio Per r uomo in terra, se non fosse cive? See also De Mon. Avrebbe anche la natura fatto indarno, perocché non sarebbe ad alcuno fine ordinato. No, if your master well writes on that point. No, se il maestro vostro ben vi scrive. Dunque esser diverse Convien dei vostri effetti le radici: The particular passage of Aristotle which Dante has in mind would seem to be Pol. One man is a law-giver, another a tyrant, another a priest or a good king , another a craftsman.

In the last there may be a suggestion of the diff'erence between son and father. Daedalus flew, Icarus fell. Hence it happens that Esau is divided in his begetting from Jacob, and Quirinus comes from so mean a father that he is referred to Mars. A nature begotten would always make its course like its begetters if the divine foresight were not stronger.

Now that which was behind thee is before ; but that thou mayest know that I have joy of thee, I will that thou clothe thee with a corollary. Nature, if it finds fortune at odds with it, like every other seed out of its La circular natura, eh' è suggello p Alla cera mortai, fa ben su' arte, Ma non distingue 1' un dall' altro ostello.

Natura generata il suo cammino Simil farebbe sempre ai generanti, Se non vincesse il provveder divino. Or quel che t' era dietro t' è davanti.

Ma perchè sappi che di te mi giova. Un corollario voglio che t' ammanti. The favourite image ; as in i. And if the world below laid its mind to the foundation which nature lays, following her, it would have its folk good. But ye wrest to religion such an one as shall have been born to be girt with the sword, and ye make him a king who is a man of sermons ; wherefore your track is outside of the road. E se il mondo laggiù ponesse mente Al fondamento che natura pone. Seguendo lui, avria buona la gente.

Ma voi torcete alla religione Tal che fia nato a cingersi la spada,'' E fate Re di tal eh' è da sermone: Onde la traccia vostra è fuor di strada. Etiam poeta caute fingit Carolum dicere ista, quod voluisset potius Robertum fieri fratrem minorem quam regem, ut regnum pervenisset ad heredem suum.

In the previous line Scartazzini sees, perhaps rightly, an allusion to Charles's eldest sur- viving brother, Lewis, who became a monk and Archbishop of Toulouse, and was canonised in 1 Vili. After that thy Charles, O fair Clemence, had enlightened me, he recounted to me the treasons which his seed should undergo ; but he said: Taci, e lascia volger gli anni: The objection to the former is that the elder Clemenza died in , that is long before the ' Paradise ' was written.

On the other hand Carlo tuo is an unusual way of speaking of a father to his daughter: For this view we have the support of P. His words are ' fuit uxor Karoli ad quam dirigit sermonem.

And by this the life of that holy light had turned back to the Sun which replenishes it, as being that Good, which is to everything in due quantity. Ah, souls deceived and creatures impious, who wrest your hearts from a Good so fashioned, directing the thoughts of your heads unto vanity.

And lo, another of those splendours made towards me, and began to signify in its outward brightening its will to Si ch' io non posso dir, se non che pianto Giusto verrà diretro ai vostri danni. Come quel ben, eh' a ogni cosa è tanto.

Drizzando in vanità le vostre tempie! Ed ecco un' altro di quegli splendori Ver me si fece, e il suo voler piacermi Significava nel chiarir di fuori. GhiL Sfatile ed empie Bi. It is hard to say whether Dante had any actual events in view, or was only prophesying according to his own wishes. Robert's misfortunes, to which some of the older comm. At this time he was prosperous enough. The reading vista is tempting, but lacks authority.

The eyes of Beatrice which were fixed upon me as before, certified me of a dear assent to my desire. GiuL; di' i Aid. If possa be taken as a verb, there is nothing to account for the subjunctive ; and further, it is not Dante who reflects his own thought, but the spirit who reflects it back to him. There does not seem to be any question here of the reflexion of thoughts in the Divine mind as in xv.

The reading che possa is found in Gg. Of one root both I and it were born ; Cunizza was I called, and here I shine, because the Italica, che siede intra Rialto E le fontane di Brenta e di Piava, Si leva un colle, e non surge molt' alto, Là onde scese già una facella. Che fece alla contrada grande assalto ; 30 D' una radice nacqui ed io ed ella ; Cunizza fui chiamata, e qui refulgo roughly speaking, by the rivers Brenta and Piave, and extends to the territory of Venice.

There is, how- ever, some uncertainty about the position of Romano. Lubin under- stands Dante to refer to a point at or near the junction of the territories of Padua, Treviso, and Venice. No trace of it seems now to exist ; and the view of Philalethes, who with other commentators puts it near Bassano, may arise from a confusion of it with the fortress founded by Ezzelino which still stands in that town. Pietro di Dante, who not improbably died at Treviso, mentions a legend that Ezzelino's mother, shortly before his birth, dreamt that she was brought to bed of a lighted firebrand.

His history is too well known to need repetition. Dante places him among the tyrants in hell, Inf. He died in But gladly I allow to myself the occasion of my lot, and it gives me no annoy, which haply would seem a great thing to your common herd. Of this shining and precious jewel of our heaven which is near to me, a great fame has remained, and before it die, this hundredth year has yet to grow five-fold. See if man has need to make himself excellent, so that the first life may leave a second behind.

And this the present crowd considers not, which Tagliamento and Adige hem in ; Perchè mi vinse il lume d' està stella. Ma lietamente a me medesma indulgo La cagion di mia sorte, e non mi noia: Di questa luculenta e cara gioia Del nostro cielo, che più m' è propinqua, Grande fama rimase, e pria che muoia Questo centesim' anno ancor s' incinqua ; 40 Vedi se far si dee T uomo eccellente.

Landino's explanation is perhaps better: Sancti in patria erunt ita perfusi gaudio, quod dolor in eis locum habere non poterit ; et ideo de peccatis non dolebunt, sed potius gaudebunt de divina misericordia, qua eis peccata sunt relaxata. But soon will it come to pass that Padua will discolour at the marsh the water which washes Vicenza, through its folk being unripe for their duty. And where Sile and Cagnano join company, Ne per esser battuta ancor si pente. Ma tosto fia che Padova al palude Cangerà 1' acqua che Vincenza bagna, Per essere al dover le genti crude.

Philalethes is pro- bably right in his view that it is indicated here merely as the scene of Ezzelino's achievements, and the region in which the speaker's life was chiefly spent. After the death of Ezzelino the Ghibeline cause was for a time under a cloud, and Vicenza became subject to Padua. In , however, it returned for a while to its for- mer allegiance ; but the Paduans seem to have got it back, for in 1 we find the Vicentines treating with the Emperor Henry VII for their independence.

Henry was not on the best terms with the Paduans ; indeed in the next year they turned out his vicar, and massacred the GhibeHnes ; see Villani ix. To this allusion is made in 1. Accordingly Can Grande was appointed imperial vicar of Vicenza, and a war began, which ended in the defeat of the Paduans in 13 The fighting was chiefly near the Bacchiglione, the river on which Vicenza and Padua stand, and which in those days formed a marsh in the low ground between the Monti Perici and Euganei.

Philalethes with some probability identifies the fight here referred to with one that took place in June 13 Feltro will yet bewail the default of its unholy pastor, which shall be so shameful that none ever entered into Malta for the like.

Right broad would be the vat which should receive the Ferrarese blood, and weary he who should weigh it ounce by ounce, which this courteous priest will give to prove him- self of a party ; and such gifts will be conformable to the Tal signoreggia e va con la testa alta, 50 Che già per lui carpir si fa la ragna. Troppo sarebbe larga la bigoncia, Che ricevesse il sangue Ferrarese, E stanco chi il pesasse ad oncia ad oncia, Che donerà questo prete cortese, Per mostrarsi di parte ; e cotai doni Conformi fieno al viver del paese.

The date was They and their companions, to the number of thirty, were executed at Ferrara. After this Feltro passed under the rule of the family of Cammino, and the Bishop is said to have been beaten to death with sandbags. So say all the early commentators. Daniello, however, says 'it is a tower of Cittadella, a castle in the Paduan country, built by Azzolino, the speaker's brother ; ' but Ezzelino's victims were not as a rule criminals.

Scartazzini finds mention in an early chronicler of a tower called Malta, at Viterbo, and assumes this to be referred to here ; but in a matter of this kind the fourteenth century commentators are most likely to be right. On high are mirrors, ye call them Thrones, whence God in His judgements so beams on us that these words seem to us good. The other joyful one, who already had been marked by me, became a brilliant object in my view, like a fine ruby whereon the Sun should strike.

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And as the soul within your dust is diffused through members different and conformed to divers faculties, so the Intelligence unfolds its goodness multiplied through the stars, revolving itself upon its unity. Divers virtue makes Per questo loco al ver che tu disiri. Lo moto e la virtù dei santi giri.

Come dal fabbro 1' arte del martello, Da beati motor convien che spiri. E il ciel, cui tanti lumi fanno bello, Dalla mente profonda che lui volve. Prende T image, e fassene suggello. In triplicis mediam naturae cuncta moventem Connectens animam per consona membra resolvis. Through the happy nature whence it has its source, the virtue mingled beams through the body, as joy through a living pupil.

From this comes that which appears different between light and light, not from dense and rare ; this is the formal principle, which produces in conformity with its goodness, the dull and the bright.

Conforme a sua bontà, lo turbo e il chiaro. Dante speaks with Piccarda, who shows him how in Paradise all are content with their lot ; and he sees Constance the Empress. That sun, which once scalded my breast with love, had, in proving and refuting, discovered to me the sweet coun- tenance of fair truth ; and I, to confess myself corrected, and certain in such measure as was meet, raised my head more erect to utter.

But a vision appeared, which held me so straitly to itself by the sight of it, that I did not remember my confession. Di bella verità m' avea scoverto, Provando e riprovando, il dolce aspetto: Ed io, per confessar corretto e certo Me stesso, tanto quanto si convenne Levai il capo a profferer più erto.

Ma visione apparve, che ritenne A se me tanto stretto, per vedersi, Che di mia confession non mi sovenne. Per eh' io dentro all' error contrario corsi A quel eh' accese amor tra 1' uomo e il fonte.

Many, perhaps most, comm. There is, however, no other instance in D. The image is one of Dante's best.

These that thou seest are true substances, relegated here for failure of a vow. Wherefore talk with them, and hear and believe ; for the light of truth which satisfies them, suffers them not to turn aside their feet from it.

Non ti maravigliar perch' io sorrida, Mi disse, appresso il tuo pueril coto. Poi sopra il vero ancor lo pie non fida. Da se non lascia lor torcer li piedi. Ed io all' ombra che parea più vaga Di ragionar, drizza' mi, e cominciai, Quasi com' uom cui troppa voglia smaga: Lucerna pedibus meis verbum tuum, et lumen semitis meis.

Ill PARADISE 31 who in the rays of eternal hfe perceivest the sweetness which if not tasted is never understood, it will be gracious to me, if thou content me with thy name and your lot' Wherefore she, readily and with laughing eyes: I was in the world a virgin Sister ; and if thy mind regards me well, my being more fair will not hide me from thee, but thou wilt recognise that I am Piccarda, who posted here with these other blessed ones, am blessed in the sphere that moves most slowly.

Our affections which are inflamed only in the pleasure of the Holy Spirit rejoice, being formed in Di vita eterna la dolcezza senti, Che non gustata non s' intende mai ; Grazioso mi fia, se mi contenti 40 Del nome tuo e della vostra sorte. Ond' ella pronta e con occhi ridenti: La nostra carità non serra porte A giusta voglia, se non come quella. Che vuol simile a se tutta sua corte. Io fui nel mondo vergine sorella: E se la mente tua ben si riguarda, Non mi ti celerà 1' esser più bella.

Ma riconoscerai eh' io son Piccarda, Che posta qui con questi altri beati, 50 Beata son nella spera più tarda. Li nostri affetti, che solo infiammati Son nel piacer dello Spirito Santo, " vostra, i. She was sister to Corso and Forese Donati. And this lot, which appears so low down, is for this reason given to us, because our vows were neglected, and void in some part. Wherefore I was not quick to remember ; but now that which thou sayest aids me, so that to recall thy figure is easier to me.

But tell me, ye who are happy here, do ye feel the want of a higher place, for the sake of fuller vision, or to make to you more friends? E questa sorte, che par giù cotanto. Ond' io a lei: Nei mirabili aspetti Vostri risplende non so che divino. Che vi trasmuta dai primi concetti: Desiderate voi più alto loco, Per più vedere, o per più farvi amici? Con queir altr' ombre pria sorrise un poco: Dante seems to take a certain pleasure in such parallels between members of the same family, as in the case of Guido da Monte- feltro and his son Buonconte, Inf.

A più latinamente vedere la sentenzia litterale. If we desired to be more on high, our desires would be out of harmony with the will of Him who distributes us here, for which thou wilt see there is no capacity in these circles, if to be in charity is necessary here, and thou regardest well its nature.

Rather is it Da indi mi rispose tanto lieta, Ch' arder parea d' amor nel primo foco ; Frate, la nostra volontà quieta 70 Virtù di carità, che fa volerne Sol quel eh' avemo, e d' altro non ci asseta. Se disiassimo esser più superne, Foran discordi gli nostri disiri Dal voler di colui, che qui ne cerne: Che vedrai non capere in questi giri ; S' essere in caritate è qui necesse, E se la sua natura ben rimiri: Conformatur quantum ad hoc voluntas hominis voluntati divinae quia vult hoc quod Deus vult eum velie.

Est et alius modus conformitatis secundum rationem causae formalis, ut scilicet homo velit aliquid ex charitate sicut Deus vult ; et ista etiam conformitas reducitur ad conformitatem formalem, quae attenditur ex ordine ad ultimum finem: So that as we are from threshold to threshold throughout this realm it pleases all the realm as well as the King who makes us will within His will.

In His will is our peace ; it is that sea whereunto all moves, that which it creates and which nature makes. But as it befalls, if one food satiates, and the appetite for another still remains, Tenersi dentro alla divina voglia, 80 Per eh' una fansi nostre voglie stesse. Com' allo re eh' in suo voler ne invoglia. The use is a little different from that in Purg.

Some read e se, some etsi ; but there is no need for this, as e s , though not derived from etsi rather it is et sic, 'and even so' , Ill PARADISE 35 that one is asked for and the other refused with thanks, in such wise did I with act and word, to learn from her what was the web whereof she did not draw the shuttle to the end.

To follow her I fled a young girl from the world, and in her habit I enclosed myself and undertook the way Che quel si chiede, e di quel si ringrazia. Per apprender da lei qual fu la tela. Onde non trasse insino al co la spola. Perfetta vita ed alto merto inciela Donna più su, mi disse, alla cui norma Nel vostro mondo giù si veste e vela ; Perchè in fino al morir si vegghi e dorma Con quello sposo, eh' ogni voto accetta.

Che caritate a suo piacer conforma. Dal mondo, per seguirla, giovinetta Fuggimmi, e nel suo abito mi chiusi, E promisi la via della sua setta. Clara was born of a noble family at Assisi, She attached herself to her fellow-citizen St.

Francis, and under his direction founded the order which goes by her name. She died in Afterwards men more used to ill than to good carried me away forth of the sweet cloister ; God knows of what sort was my life thereafter!

She was a Sister, and in this wise from her head was taken the shade of the sacred coif. But after that she was turned back even to the world, against her own will and against good custom, she was in her heart never Uomini poi a mal più eh' a bene usi, Fuor mi rapiron della dolce chiostra: Dio lo si sa, qual poi mia vita fusi.

Ma poi che pur al mondo fu rivolta Contra suo grado e contra buona usanza, uomini. By him she became the mother of Frederick II, who from her, William having died without children, inherited the kingdoms of Sicily and Apulia. He rather mixes up the genealogy of the family. This is the light of the great Constance, who by the second whirlwind of Suabia gave birth to the third, and the last power. My sight, which followed her so long as was possible, after it lost her turned to the mark of greatest desire, and converged wholly upon Beatrice ; but she flashed so in my gaze that at first the sight endured it not ; and that made me more slow at asking.

Non fu dal vel del cuor giammai disciolta. Come per acqua cupa cosa grave. Federigo di Soave, ultimo imperadore e re de' Romani ultimo, dico, per rispetto al tempo presente, non ostante che Ridolfo e Adolfo e Alberto poi eletti sieno.

Beatrice resolves both questions. Between two foods, distant and moving in like measure, a man being free would die of hunger, before he should bring one to his teeth. So would a lamb stand between two ravening fierce wolves, fearing equally; so would a hound stand between two does. It is at least as old as Aristotle, who in De Caelo, ii. So did Beatrice as did Daniel, in easing Nebuchadnezzar of wrath which had made him unjustly cruel ; and said: Dalli miei dubbj d' un modo sospinto, Poich' era necessario, ne commendo.

The allusion is to Dan. Thou debatest ; if the good will endures, by what reason does another's violence diminish the measure of desert in me? Further it gives thee occasion for doubting, that the souls appear to return to the stars, according to the opinion of Plato. These are the questions which are thrusting with equal force in thy will; and therefore I will first treat of that which has most of gall.

Se il buon voler dura, La violenza altrui per qual ragione 20 Di meritar mi scema la misura? Ancor di dubitar ti dà cagione. Parer tornarsi 1' anime alle stelle. Secondo la sentenza di Platone.

Dante's doubt arises, as P. But all make the first circle beautiful, and have a life diversely sweet, through feeling more and less the eternal breath. Ma tutti fanno bello il primo giro, E differentemente han dolce vita, Per sentir più e men 1' eterno spiro.

Qui si mostrare, non perchè sortita Sia questa spera lor, ma per far segno Della celestial eh' han men salita. Corticelli notes vuogli as an old form. Nevertheless, the degree of their blessedness differs 1. This has been from early times the interpretation of such expressions in N. Thus it behoves to speak to your wit, seeing that only from an object of sense does it apprehend that which it afterwards makes meet for intelligence. For this cause the Scripture condescends to your faculty, and attributes feet and hands to God, and understands something else ; and holy Church represents to you with human likeness Gabriel and Michael, and the other who made Tobias whole again.

That which Timaeus reasons about the souls is not like to what is seen here, — for it seems that as he says he thinks. Per questo la Scrittura condiscende A vostra facultate, e piedi e mano Attribuisce a Dio, ed altro intende: E santa Chiesa con aspetto umano Gabbriel e Michel vi rappresenta, E r altro, che Tobbia rifece sano.

Quel che Timeo dell' anime argomenta. Dice, che 1' alma alla sua stella riede. Thomas modifies it slightly: Observe that Dante confuses Tobit with Tobias. And haply his own opinion is otherwise than his words sound, and it may be that it is with intent not to be mocked. If he means that to these wheels returns the honour of their influence and the blame," haply his bow strikes upon some truth. This principle ill-understood has already turned aside the whole world almost, so that it has gone astray to give the names of Jove, Mercury and Mars.

Quando natura per forma la diede. E forse sua sentenzia è d' altra guisa. Che la voce non suona, ed esser puote Con intenzion da non esser derisa. S' egli intende tornare a queste ruote L' onor dell' influenza e il biasmo, forse In alcun vero suo arco percuote. Anima est forma substantialis hominis, etc. Plato very distinctly is speaking otherwise than as he thinks. See Grote ad loc.

Thompson's note to Archer Butler, vol. Eusebius, it appears, has noticed the irony in this latter passage. Speaking of those who believe the world to have existed from eternity he says, ' Sicut etiam Plato aperte confitetur, quamvis a nonnullis contra quam loquitur sensisse credatur.

For the use of non in comparative sentences see Diez iii. Scartazzini says ' to call upon,' referring to Genesis iv. There is clearly an allusion to St. That our justice should appear unjust in the eyes of mortals is argument of faith and pertains not to heretic pravity.

Taking them in connection with those that precede and follow, we see clearly their general drift, viz. But how can any doubt on this matter be an ' argomento ' of faith? I, where faith itself is the argumentum, in the rendering of the Vulg. Se violenza è quando quel che paté Niente conferisce a quel che sforza. Non fur quest' alme per essa scusate ; Che volontà, se non vuol, non s' ammorza, Ma fa come natura face in foco, or an argument or motive for faith generally, there was no reason why it should be said to have any ' gall ' or ' venom ' at all.

The solution is, I think, to be sought in a phrase of Aquinas, S. It seems best then to join d' eretica nequizia directly with è, and interpret To find apparent injustice in certain of God's dealings is not a matter of heresy, its discussion is even a possible aid to faith. But as it is a matter which reason can deal with, I will explain the case before us.

In order that an action may be blameless it is not sufficient that it should be involuntary, or done under constraint of violence, i. Duplex est actus voluntatis: Alius autem est actus voluntatis a voluntate imperatus et mediante alia potentia exercitus. Wherefore, if it bends little or much, it follows the force ; and so did these when they might have returned to the sacred place.

If their will had remained whole, as it held Laurence on the gridiron and made Mutius stern to his own hand, so it would have hurried them back by the way whence they were dragged, as soon as they were loosed ; but so stout a will is too rare. And by these words, if thou hast gathered them up as thou oughtest, is the argument quashed, which would have annoyed thee many times yet. Se mille volte violenza il torza. Per che s' ella si piega assai o poco.

E per queste parole, se ricolte L' hai come dèi, è 1' argomento casso, Che t' avria fatto noia ancor piia volte. Aquinas takes the example of a stone thrown upwards, its nature being to descend ; Dante, as elsewhere, takes fire forced down- wards. I have put it for certain into thy mind that a soul in bliss could not lie, inasmuch as it is ever near to the primal truth. And then it was possible for thee to hear from Piccarda that Constance retained her love for the veil ; so that she appears in this to be at variance with me.

Many times already, brother, has it befallen that in order to shun danger, against his will a man has done Ma or ti s' attraversa un altro passo Dinanzi agli occhi tal, che per te stesso Non n' usciresti pria saresti lasso.

Io t' ho per certo nella mente messo, Ch' alma beata non porla mentire. Beatrice meets a possible objection: In regard to this point I wish thee to ' think that the force mingles itself with the will, and they act so that the offences cannot be excused. Will absolute consents not to the wrong, but it does consent to it in so far as it fears if it draws back, to fall into a greater distress. Where- fore, when Piccarda uses that expression, she means Si fe di quel che far non si convenne: Voglia assoluta non consente al danno: Ma consente vi intanto, quanto teme no Se si ritrae, cadere in più affanno.

Quod per metum fit, simpliciter volun- tarium est, secundum quid autem involuntarium. Id enim quod per metum agitur in se consideratum non est voluntarium, sed fit voluntarium in casu, scilicet ad vitandum malum quod timetur ; sed si quis recte con- sideret, magis sunt hujusmodi voluntaria quam involuntaria.

I see well that our intellect is never sated, if the True illuminate it not, out- side of whom no truth has space. In that it reposes, as a creature in a den, so soon as it has reached it ; and it can reach it — else each desire would be in vain. Tal pose in pace uno ed altro disio. O amanza del primo amante, o diva. Che basti a render voi grazia per grazia: Io veggio ben, che giammai non si sazia Nostro intelletto, se il ver non lo illustra, Di fuor dal qual nessun vero si spazia.

Posasi in esso come fera in lustra. Tosto che giunto 1' ha: E 50 PARADISE canto iv that reason is born, in fashion of a scion, the doubt at the foot of the truth ; and it is nature which urges us to the summit from ridge to ridge.

This invites me, this makes me bold, with reverence. Lady, to ask you of another truth which is obscure to me. I would know if one can so make satisfaction for broken vows with other good deeds, that they shall not be wanting in your balance. Nasce per quello a guisa di rampollo Appiè del vero il dubbio: Donna, a dimandarvi D' un' altra verità, che m' è oscura.

The commentators contend as to the literal or figurative application of these words, chiefly, it would appear, on the ground that Dante would not be guilty of the bad manners of turning his back on a lady. Those who take the latter view for the most part read diede, making virtù the subject of it. Afterwards they rise to the second heaven, of Mercury. Et propter hoc Philosophus dicit 9. Ethic, quod visio corporalis est principium amoris sensitivi ; et simi- liter contemplatio spiritualis pulchritudinis vel bonitatis est principium amoris spiritualis.

Sic igitur cognitio est causa amoris ea ratione qua et bonum, quod non potest amari nisi cognitum. I see well how already shines in thy intellect the eternal light, which when seen, alone ever kindles love ; and if aught else leads your love astray, it is nought but some vestige of that, ill- recognised, which there shines through. Che vista sola sempre amore accende: Tu vuoi saper se con altro servigio. The reference would seem to be to Eth. Thus Beatrice meets Dante's desire for more knowledge with an assurance of her own perfect knowledge, which again gives rise to perfect love.

The emphasis is on sempre ; God alone is the one object which is always desired when seen. There is something to be said for the reading which Benv. Now will Che r anima sicuri di litigio. Lo maggior don, che Dio per sua larghezza Fesse creando, e alla sua bontate 20 Più conformato, e quel eh' ei più apprezza. Fu della volontà la libertate, Di che le creature intelligenti, E tutte e sole furo e son dontate.

The idea is the same as in Micah vi. In almost identical words, De Mon. The argument in the following passage, that free- will being the greatest of human possessions, and the monastic vows being the sacrifice of this, no other sacrifice can compensate for the breach of those vows, appears to be Dante's own. No trace of it is to be found in S. Therefore what can be rendered for recom- pense? If thou thinkest to make a good use of that which has been offered, thou art desiring to make a good work of a bad gain.

Che Dio consenta, quando tu consenti: Che nel fermar ira Dio e 1' uomo il patto. Vittima fassi di questo tesoro. Tal qual io dico, e fassi col suo atto.

Se credi bene usar quel eh' hai offerto, Di mal tolletto vuoi far buon lavoro. The sense there is, however, somewhat different. J3ut how then can the Church dispense? Two things combine to the essence of this sacrifice ; the one is that in respect of which it is made ; the other is the agreement. Apri la mente a quel eh' io ti paleso, 40 E fermalvi entro: Due cose si convengono all' essenza Di questo sacrificio: Quest' ultima giammai non si cancella.

Plato, Phaedo 96 B and Menon 98 A. In the case of the monastic vows, as explained above, this cannot happen, and therefore, as St. The other, which has been explained to thee as the material, can well be of such a nature that no failure should result if it be exchanged with other material.

L' altra, che per materia t' è aperta, Puote bene esser tal che non si falla. Se con altra materia si converta. Ma non trasmuti carco alla sua spalla Per suo arbitrio alcun, senza la volta E della chiave bianca e della gialla: Ed ogni permutanza credi stolta.

Se la cosa dimessa in la sorpresa, Come il quattro nel sei, non è raccolta. The offerings that might be commuted were the first-born of unclean beasts and of men ; see also Exodus xiii. The reading necessità is the more satisfactory from a metrical point of view ; but the weight of authority seems to be against it.

There seems no difficulty in taking it as ixovcv fallire. For this cause whatsoever thing weighs so much by its own value that it drags down every balance cannot be redeemed with other expense. Let not mortals take the vow jestingly ; be faithful, and not purblind in doing this, as was Jephthah at his first offering ; whom it behoved rather to say " I did ill " than in keeping his vow to do worse.

Che servando far peggio: Omnis autem ponderatio non est digna con- tinentis animae. To keep that oath were more impiety Than Jephthah's, when he sacrificed his daughter.

This is the usual, if not invariable rule. Christians, be you of more weight to be moved ; be not like a feather to every wind ; and deem not that every water may wash you. Ye have the old and the new Testament, and the Pastor of the Church who guides you ; let this suffice you to your salvation. If evil concupiscence cries aught else to you, be men and not senseless cattle, so that the Jew among you laugh not at you. Do not as a lamb which leaves its mother's milk, and simple and sportive fights with itself at its own pleasure.

Siate, Cristiani, a muovervi più gravi: Non siate come penna ad ogni vento, E non crediate eh' ogni acqua vi lavi. Questo vi basti a vostro salvamento. Se mala cupidigia altro vi grida. There does not seem to be any special significance in this expression. It is most likely a reminiscence of the Lucretian ' aspectuque suo lacrimas effundere cives. Her hush and the change of her countenance imposed silence on my craving intellect, which already had new questions before it.

And as an arrow, which strikes upon the mark before the bow-string is at rest, so sped we into the second realm. Here I saw my Lady so joyous, as she entered the light of that heaven, that the planet grew more lucent therefrom. And if the star changed itself and smiled. Poi si rivolse tutta disiante A quella parte, ove il mondo è più vivo. Lo suo tacer, e il tramutar sembiante Poser silenzio al mio cupido ingegno, Che già nuove quistioni avea davante.

Che più lucente se ne fé il Pianeta. It is pretty clear that it can neither mean ' towards the equator,' where, as we read in Conv. In any case it only means ' she looked upwards. As in a stew, which is calm and clear, the fish draw to that which from without comes in such a way that they deem it their food ; so did I see, ay, more than a thousand splendours draw toward us, and in each was heard, ' Lo one who will increase our loves. Ecco chi crescerà li nostri amori.

Pensa, Lettor, se quel che qui s' inizia Non procedesse, come tu avresti no Di più savere angosciosa carizia: This line is explained by Pg. O bene nato, a cui veder li troni Del trionfo eternai concede grazia Prima che la milizia s' abbandoni ; Del lume, che per tutto il ciel si spazia, Noi semo accesi: Di' di' Sicuramente, e credi come a Dii. This is the Emperor Justinian. Daniello appears to be right in explaining ' nel tuo proprio splendore,' though another view is that it means 'in that share 62 PARADISE CANTO that thou drawest it by the eyes, because they sparkle as thou smilest ; but I know not who thou art, nor wherefore thou hast, O worthy soul, the rank of the sphere which veils itself from mortals with another's rays.

As the Sun, which conceals itself through excess of hght, when the heat has eaten away the tempering of the thick vapours, Perche corruscan, si come tu ridi: Questo diss' io diritto alla lumiera, Che pria m' avea parlato: The difiference is only between pprio and prio. This of course would mean ' in the light of God. This seems conclusive in favour of corruscan ; though many read e' sc.

It is no doubt the genuine form, being from iste ipse. He tells Dante that in this sphere are the souls of those who have sought honour in the active life. Justinian became emperor in Aeneas, whom Dante, following Virgil, regards as the founder of the Roman power. Those of the Troad, over against Byzantium.

Caesar I was ; and I am Justinian, that, by will of the primal Love, whom I feel, drew from among the laws the superfluous and the vain.

Cesare fui, e son Giustiniano, io Che per voler del primo Amor eh' io sento, D' entro alle leggi trassi il troppo e il vano: E prima eh' io all' opra fossi attento. Una natura in Cristo esser, non pine, '' penne. The idea is the same as Pg. See also Justinian's own words in the Preface to the Institutes: The Emperor's own orthodoxy seems to have been unimpeachable till quite the end of his life, when he lapsed into erroneous views concerning not the nature but the person of Christ.

See Gibbon chap, xlviii. But the blessed Agapetus, who was the chief shepherd, directed me to the untainted faith with his words. I beheved him, and that which was in his faith I now see clear, just as thou seest that all contradictories are both false and true.

So soon as with the Church I moved my feet, it pleased God of His Credeva, e di tal fede era contento. Agapetus was only Pope for one year, , just at the time when the Gothic power in Italy was being destroyed by Belisarius ; and the story is that he was sent by Theodatus, the Gothic king, to make terms with Justinian, and so incidentally discovered and reformed the emperor's heterodox views.

Ryd's ' Catalogus ' says: Arrianis in Constantinopolitana Synodo, ubi mortuus est, avertit. And to my Belisarius I entrusted the wars, to whom the right hand of Heaven was so conjoined as to be a sign that my duty was to stay quiet. Here then my reply to the first question reaches its point ; but its circumstances con- strain me to pursue some addition to it.

In order that thou mayest perceive by how clear a proof he moves against the most holy ensign, both who claims it for his own, and who opposes himself to it, see how great virtue hath made it worthy of reverence ; and I begin from the hour when L' alto lavore, e tutto in lui mi diedi.

E al mio Bellisar commendai 1' armi. Or qui alla quistion prima s' appunta La mia risposta, ma sua condizione Mi stringe a seguitare alcuna giunta. This is usually taken to mean, ' with how much reason' or 'right,' as in iv.

I have preferred to take it as e. I have also ventured slightly to alter the usual punctuation, by putting a full stop at giunta, and a comma at oppone. Observe that this passage alone upsets the ordinary notion of Dante as a Ghibeline partisan. Thou knowest that it made in Alba its dwelling-place for three hundred years and more, until the end when the three fought the three, for its sake still. Thou knowest what it did from the wrong of the Sabine women up to the woe of Lucretia, in seven kings, conquering the neighbour folk around.

Sai quel che fé, portato dagli egregi Romani incontro a Brenno, incontro a Pirro, E contro agli altri principi e collegi: See again De Mon. The instances given in the following lines are mostly too well known to require reference or explanation. It brought to earth the pride of the Arabs, who in Hannibal's train passed the Alpine cliffs, whence thou, Po, glidest. Under it in their youth triumphed Scipio and Pompey, and to that hill beneath which thou wast born, it appeared harsh.

Afterwards, hard upon the time when the heaven wholly willed to bring back the world to its tranquil order, Caesar by the will of Rome bare it ; and what it did from Negletto fu nomato, e Deci, e Fabi Ebber la fama, che volentier mirro. Sott' esso giovanetti trionfaro Scipione e Pompeo, ed a quel colle.

Sotto il qual tu nascesti, parve amaro. Poi presso al tempo, che tutto il Ciel volle Ridur lo mondo a suo modo sereno. Cesare per voler di Roma il tolle: Fiesole, 'quae civitas est prope Florentiam ad quam confugit Catilina pulsus ex urbe propter conjurationem quam fecerat per invadendam rempublicam, qui in agro pistoriensi postea prostratus est cura suis et civitas Fesularum destructa.

The de- struction of Faesulae is mentioned by Brunetto, Trésor i. That which it did after he issued from Ravenna and leapt the Rubicon, was of such a flight that neither tongue nor pen would follow it. Toward Spain it turned back its array, then to Dyrrhachium, and smote Pharsalia so that to the hot Nile they were aware of the smart.

It saw again Antandros and Simois whence it started, and the place where Hector lies ; and to the hurt of Ptolemy thereafter E quel che fe da Varo insino al Reno, Isara vide ed Era, e vide Senna, Ed ogni valle onde il Rodano è pieno.

In ver la Spagna rivolse lo stuolo: These three lines allude, of course, to Caesar's campaigns in Gaul, and either river would serve equally well. He is probably thinking of Lucan ix. Circuit exustae nomen venerabile Trojae. Phryx incola manes Hectoreos calcare vetat.

Of what it did in the company of its next bearer, Brutus with Cassius howls in Hell, and Modena and Perugia were brought to woe. Still weeps for its cause the sad Cleopatra, who flying before it received from the viper her death sudden and dark. With this one it sped even to the Red shore ; with this one it laid the earth in such a peace that Janus had his shrine locked up. Di quel che fé col baiulo seguente, Bruto con Cassio nello inferno latra, E Modona e Perugia fu dolente.

Piangene ancor la trista Cleopatra, Che, fuggendogli innanzi, dal colubro La morte prese subitana ed atra. Con costui corse insino al lito rubro ; Con costui pose il mondo in tanta pace, 80 Che fu serrato a Giano il suo delubro. Because Justinian, an Eastern emperor, is speaking to the Italian Dante. He alludes to the battle of Munda. Some object to this rendering of latra that Brutus is expressly stated ' non far motto.

Probably suggested, as Scartazzini notes, by Aeneid viii. Fatto avea prima, e poi era fatturo Per lo regno mortai eh' a lui soggiace, Diventa in apparenza poco e scuro. Se in mano al terzo Cesare si mira, Con occhio chiaro e con affetto puro: Che la viva giustizia che mi spira. Gli concedette, in mano a quel eh' io dico. Gloria di far vendetta alla sua ira. Tiberius, under whom Christ was crucified.

The argument is that of De Mon. Si romanum imperium de jure non fuit, peccatum Adae in Christo non fuit punitum. Si ergo sub ordinario judice Christus passus non fuisset, ilia poena punitio non fuisset ; et judex ordinarius esse non poterat, nisi supra totum humanum genus jurisdictionem habens. Et supra totum humanum genus Tiberius Caesar, cujus vicarius erat Pilatus, jurisdictionem non habuisset, nisi romanum imperium de jure fuisset.

I have followed the usual rendering, which, however, is not quite satisfactory, for Justinian is not repeating anything that he has said. In the terms of Roman law the statement of the plaintiff's case as sent by the magistrate to the judge, was intejitio. If the defendant pleaded special circumstances which made the general rule of law under which the case would naturally fall inapplicable, his plea was called exceptio.

E quando il dente Longobardo morse La santa Chiesa, sotto alle sue ali Carlo Magno, vincendo, la soccorse. Here we have a pretty close parallel, which is set out more fully in the next Canto, God has a controversy with the Jews for the death of Christ. The plea in answer is that this was the appointed atonement for man's fall.

The replicatio, enforced by the punishment of the Jews at the hands of Titus, would be that this in no way affected their guilt in crucifying an innocent person. It is referred to in De Mon. The one to the public ensign opposes the yellow lilies, and the other appropriates it to a party, so that it is hard to see which errs the most. Let the Ghibelines work, let them work their arts under another ensign, for he ever follows that amiss, who separates justice Che son cagion di tutti i vostri mali.

L' uno al pubblico segno i gigli gialli loo Oppone, e 1' altro appropria quello a parte. At the same time the notion of ' magnus ' must have come in very early, for King Magnus the Good, from whom the name has become popular in Scandinavia, was named after the emperor, and he was born in Their regular ensign, however, as Villani tells us vii.

To this they added ' uno giglietto vermiglio sopra il capo dell' aquila. Nor let this new Charles beat it down with his Guelfs, but let him have a fear of the talons that have dragged the hide from a more exalted lion. Many times ere now have the sons wept for the father's sin, and let him not deem that God is changing His arms for his lihes. Mote fiate già pianser li figli Per la colpa del padre: Questa picciola stella si correda Dei buoni spirti, che son stati attivi, esto Carlo.

With all deference to Herr Witte there can be no allusion to Charles of Valois, who had not come at the time when Justinian is supposed to be speaking. The word esto alone precludes this idea. Possibly the allusion is only to the various exploits of the eagle mentioned above ; but Dante may have more specially intended to refer to the defeats which Charles of Anjou suffered in his later years, e.

It is clear that Dante had a great respect for the elder Charles personally. There is no difficulty in taking si as pleonastic. I have followed Bianchi and Philalethes. But Land, and Dan. The meaning is obviously ' armorial bearings,' though Buti and Veil, seem to take it as ' weapons. And when the desires rest here, thus going astray, it is meet that the rays of the true love should rest there- upon with less of life. But in the proportioning of our wages with our desert, is a portion of our joy, because we see them to be not too small nor too great.

Hence the living justice makes our affection sweet within us, so that it can never be wrested to any unrighteousness. Divers voices make sweet notes: Ma nel commensurar dei nostri gaggi Col merto, è parte di nostra letizia. Perchè non li vedem minor né maggi. Diverse voci fanno dolci note: See for instance Conv, ii.

But they of Provence who wrought against him have no laughter ; and so he goes an ill road who makes his own hurt from the prospering of another. Four daughters, and each one a queen, had Raymond Bérenger ; and this did Romeo for him, a humble person and a stranger. And afterward slanderous words moved him to demand an account from this just man, who assigned to him seven and five for ten.

Thence he departed poor and old ; and if the world knew Fu r opra grande e bella mal gradita. Ma i Provenzali, che fer contra lui, Non hanno riso: E poi il mosser le parole biece A dimandar ragione a questo giusto. Indi partissi povero e vetusto: Thence it seems to have acquired a wider signification, as Villani tells us vi. It seems very uncertain whether his real name has been preserved, though one account speaks of him as named Romee.

Beatrice resolves this doubt ; and another concerning the dissolution of the elements. Jerome's preface to the Vulgate, where he says that the 'books of Kings ' are better called ' Melachim, id est Regum, quam Malachoth al. Mamlachoth id est Regnorum. This makes other interpretations, such as that Dante meant 'works' or 'hosts' Philal. I was in doubt, and began to say ' Tell her, tell her,' within myself: A short while Beatrice endured me in that guise ; and began.

Sopra la qual doppio lume s' addua: Mi si velar di subita distanza. Io dubitava, e dicea: Dille dille, io Fra me, dille, diceva, alla mia donna. Che mi disseta con le dolci stille: Daniello takes this as merely a reference to v.

Scartazzini quotes his own words, from the preface to the Institutes, ' imperatoriam majestatem non solum armis decoratam, sed etiam legibus oportet esse armatam. But I will quickly set loose thy mind ; and do thou listen, for my words shall make thee a gift of a great doctrine. Secondo mio infallibile avviso. Dante's doubt, arising from Justinian's words in vi. Beatrice replies that qtui man, Christ suffered justly ; qua God, unjustly. Passio Christi fuit sacrificii oblatio, inquantum Christus propria voluntate mortem sustinuit ex charitate.

Inquantum autem a per- secutoribus est passus, non fuit sacrificium, sed peccatum gravissimum. Adam's sin arose from pride S. Prima inordinatio appetitus humani fuit ex hoc quod aliquod bonum spirituale inordinate appetiit.

Non autem inordinate appetiisset, appetendo id secundum suam mensuram ex divina regula praestitutam. Unde relinquitur quod primum peccatum hominis fuit in hoc quod appetiit aliquod spirituale bonum supra suam ; id quod pertinet ad superbiam ; and it concerned the will, la virtù che vuole S.

G 82 PARADISE CANTO any curb, for its own advantage, that man who was never born, in damning himself, damned all his progeny ; wherefore the human kind lay sick below for many ages, in great error, until it pleased the Word of God to descend where He united to Himself, in person, the nature which had drawn away from its Maker, with the sole act of His eternal love.

Onde r umana spezie inferma giacque Giù per secoli molti in grande errore. Con r atto sol del suo eterno amore. Or drizza il viso a quel che si ragiona ; e Ella I and 2 contain the doctrine of the union of the Word incarnate ; and whoever wishes thoroughly to understand the doctrine, must be referred to those Articles. For the present purpose it will be sufficient to quote from A. Quia natura humana sic unitur Verbo, ut Verbum in ea subsistat, non autem ut aliquid addatur ei ad rationem suae naturae, vel ut ejus natura in aliud transmutetur ; ideo unio humanae naturae ad Verbum Dei facta est in persona, non in natura.

The term is clearly derived from the Aristotelian metaphysic. This nature, united to its Maker, as it was at its creation was untainted and good. But through itself alone was it banished from Paradise, inasmuch as it turned itself aside from the way of truth and from its life. The penalty then which the cross offered, if it be measured according to the nature assumed, — none ever bit so justly ; and likewise none was of so great injustice, looking to the Person who suffered, in whom such nature was bound up.

Wherefore from one act divers things issued ; for to God Questa natura al suo Fattore unita, Qual fu creata, fu sincera e buona: Guardando alla persona, che sofferse. In che era contratta tal natura. S stessa fu 3 IV. FiHus Dei humanam naturam integram assumpsit. Observe the distinction between natura and 1.

Persona est naturae rationahs individua substantia. Pater tradidit Christum ex charitate. Judaei autem ex invidia. Henceforward it should no more seem a great thing to thee, when it is said that a just vengeance was afterward avenged by a just tribunal.

Non ti dee oramai parer più forte, Quando si dice, che giusta vendetta 50 Poscia vengiata fu da giusta corte. Ma io veggi' or la tua mente ristretta Di pensier in pensier dentro ad un nodo, Del qual con gran disio solver s' aspetta.

Ma perchè Dio volesse, m' è occulto, 56 sqq- St. Tanto aliquis modus con- venientior est ad assequendum finem quanto per ipsum plura concurrunt quae sunt expedientia fini ; and he goes on to show that this condition was satisfied by the passion of Christ, since from it man obtained a knowledge of the extent of God's love, an example of obedience, humility, constancy, justice, and other virtues, and deliverance from sin, together with justifying grace and the desert of blessedness ; and further, became the more bound to keep himself pure from sin, while human nature gained in dignity.

This is somewhat expanded by Beatrice in the present passage. This decree, brother, remains buried to the eyes of him whose wit has not grown up in the flame of love. Nevertheless since at this mark one may gaze long and discern little, I will tell why such a method was most worthy. The divine Goodness which A nostra redenzion pur questo modo.

Questo decreto, frate, sta sepulto Agli occhi di ciascuno, il cui ingegno Nella fiamma d' amor non è adulto. La divina bontà, che da se speme attribute of love, with which, as in Canto V. Man's soul, as the immediate creation of God's love, has the special gifts of immortality, liberty, and likeness to God cf.

Now sin destroys the two last 'Homo peccando. Nor can this be regained, save by a penalty equivalent to the offence. But man was not capable of paying such a penalty 'quando natura est integra, per seipsam potest reparari ad id quod est sibi conveniens et proportionatum ; sed ad id quod excedit suam proportionem reparari non potest sine exteriori auxilio.

Sic igitur humana natura defluens per peccatum, quia non manet in- tegra, sed corrumpitur, non potest per seipsam reparari,' S. Thus the incarnation and passion of Christ were necessary. Quoted from Boethius, Cons. That which from It immediately distils has no end thereafter, because when It seals, Its impress is unmoved. That which from It immedi- ately showers is wholly free, because it is not subject to the power of the new causes.

Che r ardor santo, eh' ogni cosa raggia. Nella più simigliante è più vivace. Signatum est super nos lumen vultus tui, Domine. We must understand cose here in its primary sense of 'causes. These, as being created later, are nuove. Signa sunt quae immediate a Deo fiunt ; cum non subdantur secundis causis, non subduntur fato. This, though not usual in Italian, is common in the cognate languages.

Of all these things the human creature has the advantage ; and if one fails, needs must he fall from his nobility. Sin alone is that which disfranchises him, and makes him unlike to the highest Good, because from Its light he is too little illumined ; and to his own dignity he never comes back, if he does not replenish where sin empties, with just pains against evil enjoyment.

Your nature, when it all sinned in its seed, was removed from Di tutte queste cose s' avvantaggia L' umana creatura, e s' una manca. Di sua nobilita convien che caggia. Solo il peccato è quel che la disfranca, E falla dissimile al Sommo Bene, 80 Perchè del lume suo poco s' imbianca ; Ed in sua dignità mai non riviene. Se non riempie dove colpa vota.

Contra mal dilettar con giuste pene. Excepto humani- tatis Redemptore omnes homines peccaverunt, quod etiam naturae attribuitur, ej usque peccatum dicitur ; non quod ipsa natura ad imaginem Dei facta illud commiserit, sed quod liberae voluntatis, quae a Deo data est, rationabili bono irrationabilis abusio, et in amorem sensibilium conversio ipsam naturae pulcritudinem. Nondum erat nobis singillatim creata et distributa forma, in qua singuli viver emus ; sed jam natura erat seminalis ex qua propagaremur ; qua propter peccatum vitiata.

Fix now thine eye within the abyss of the eternal counsel, applied as straitly to my speech as thou art able.

Man could never within his own limits make satisfaction, because he could not descend in humility by subsequent obedience, so far as by disobeying he aimed to rise ; and this is the reason why man was shut off from the power of making satisfaction by Ne ricovrar poteasi, se tu badi Ben sottilmente, per alcuna via.

Senza passar per un di questi guadi: Ficca mo 1' occhio perentro 1' abisso Dell' eterno consiglio, quanto puoi Al mio parlar distrettamente fisso. Quando disubbidendo intese ir suso: The allusion is to Gen. Therefore it became God with His own paths to restore man to his perfect Hfe ; I say with one, or indeed with both. Di proceder per tutte le sue vie no A rilevarvi suso fu contenta: Aquinas gives the verse, ' Omnes Vulg. I where the objector is supposed to have quoted Ps.

Justitiae quidem ; quia per passionem suam Christus satisfecit pro peccato humani generis. Misericordiae vero ; quia cum homo per se satisfacere non posset pro peccato totius humanae naturae Q. The repetition of the phrase seems intended to knit the whole argument together.

For God was more bountiful to give Himself in making man sufficient to raise himself, than if He had of Himself alone remitted the sin. And all other methods were short in respect of justice, save that the Son of God should be humbled to become incarnate. Che s' egli avesse sol da se dimesso.

E tutti gli altri modi erano scarsi Alla giustizia, se il Figliuol di Dio Non fosse umiliato ad incarnarsi. The work of redemption was the greatest possible manifestation of God's mercy, because to enable man to rise, through the sacrifice of Himself, was a greater boon than a free pardon ; of His justice, because nothing but the incarnation of the Son of God could be a full recompense.

Sanandae nostrae miseriae convenientior modus alius non fuit quam per Christi passionem. Beatrice's words in If all that God immediately created is immortal, how is it that the elements and all things compounded of them decay and perish? I see the air, and I see the fire, the earth and the water and all their combina- tions come to destruction and endure but a little: The angels, brother, and the incorrupt country in which Ritorno a dichiarare in alcun loco.

Io veggio 1' aere, io veggio il foco, L' acqua, e la terra, e tutte lor misture Venire a corruzione, e durar poco: E queste cose pur fur creature: With him, however, fire and earth were the elXiKpLvearaTa of the elements. Here the paese sincero is, of course, heaven. The argument of this passage is: God created immediately form and matter only. But matter ' is only intelligible as the correlate of form: Consequently neither corruptibility nor incorruptibility can be predicated of it.

Thus the only things unsusceptible of corruption in virtue of their immediate creation by God are the heavens, the angels, and human, i. The soul in its lower aspects, nutritive, vegetative, etc. Created was the matter which they have ; created was the informing virtue in these stars which go round about them. The soul of every brute and of the plants being endued by complexion with potency draws in Nel qual tu sei, dir si posson creati.

Si come sono in loro essere intero: Ma gli elementi che tu hai nomati, E quelle cose, che di lor si fanno. Da creata virtù sono informati. Creata fu la materia eh' egli hanno: L' anima d' ogni bruto e delle piante Di complession potenziata tira s la fiat tira Gg. But that which is compounded can be destroyed.

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However proponents say the measure is needed to assure marijuana growers and sellers that making use of for state licenses is not going to make them more susceptible to arrest and prosecution beneath federal law, which designates cannabis as an illegal drug.

The act of resistance is similar to laws that may prevent California law enforcement businesses from cooperating with federal immigration officials in the deportation of individuals in the country illegally. The measure has angered some local law enforcement officials — including Youngblood, who sees it as improperly meddling in law enforcement selections in the same method lawmakers are proposing with immigration legislation.

The sheriff stated his agency ceaselessly works with federal drug brokers in process forces concentrating on illegal marijuana grows in forested areas of the county.

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