consonants and vowels, and I saw these letters
90
singly, and in the order they were traced.
DILIGITE IUSTITIAM—these letters, → →
placed together, verb and noun, came first,
93
QUI IUDICATIS TERRAM, last.
Then they came to rest in the fifth word’s M →
so that this place in Jupiter was shining →
96
as does silver overlaid with gold.
And I saw other lights descend and settle →
on the M’s high crest to sing, I think,
99
of that great Good which draws them to Itself. →
Then, as when someone strikes a burning log, → →
causing innumerable sparks to fly, →
102
sparks from which the foolish form their divinations,
just so a thousand lights and more appeared
to rise from there and mount, some more, some less,
105
as the Sun that kindles them ordained. →
When each had settled in its place
I saw an eagle’s head and neck
108
take shape out of that overlay of fire.
He who fashions there has need of none to guide Him →
but Himself. Thus we recognize as His
111
the form that every bird takes for its nest.
The other blessèd spirits, who seemed at first content →
to turn themselves into a lily on the M, →
114
with gentle motion joined, completing the design.
O lovely star, how many and how bright the jewels →
that showed me that our earthly justice
117
comes from that heaven, brilliant with your gems!
Therefore, I entreat the Mind, in which your motion → →
and your power begin, to look down on the source
120
of smoke that dims your radiant beam,
so that your wrath come down once more
on those who buy and sell within the temple, →
123
whose walls were built of miracle and martyrdom.
O soldiery of Heaven, whom I contemplate, →
pray for those still on the earth,
126
those led astray by bad example! →
It was the custom once to go to war with swords. →
Now wars are fought withholding here and there
129
the bread our loving Father keeps from none.
But you who write only to cancel, → →
remember this: Peter and Paul, who died →
132
to save the vineyard you lay waste, still live.
Well may you say: ‘I have so set my heart
on him who chose to live in solitude
and who for a dance was dragged to martyrdom
136
that I know neither the Fisherman nor Paul.’
OUTLINE: PARADISO XIX
JUPITER
1–6
joyous in their enjoyment of God, these souls appeared to Dante as one, yet each seemed itself a glowing ruby;
7–12
the wonder of what Dante saw and heard the Eagle say;
13–18
the Eagle speaks: “For being just and dutiful I am here exalted; on earth my example of virtue is not followed”
19–21
simile: many embers make a single warmth as many loves combine to sing in unison from the beak of the Eagle
22–24
Dante now addresses the souls (metaphorically flowers):
25–33
he hopes that they will speak and clarify once and for all the reason for the damnation of virtuous pagans
34–39
simile: falcon, unhooded and preening, is like a banner woven of lauds, songs known to the saved, of divine grace
40–63
The Eagle: “God’s wisdom exceeds that of his creations; if [Lucifer] failed to understand, how can you expect to?
64–66
“His light alone reveals all, your senses being faulty
67–69
“and now you understand why you cannot understand;
70–78
“where is,” you want to know, “the justice that condemns a just Indian, living outside the Christian dispensation?
79–84
“and who are you, Dante, to question God’s justice?
85–90
“O you gross minds, not understanding God’s goodness!”
91–96
simile: mother stork hovering over the chick she has fed compared to the Eagle hovering over Dante
simile (Eagle speaks): “the notes I sing to you, Dante, escape your ken, just as God’s judgment evades mortals.”
100–102
Now the shining flames of the Holy Spirit grow quiet,
103–108
only to start up again: “No one ever came up here who did not believe in Christ;
109–114
“condemned pagans will themselves condemn erring Christians at the Judgment, seeing their many sins.
115–141
ACROSTIC: THE PESTILENCE OF TWELVE KINGS IN 1300
115–117
(1) Emperor Albert (1298–1308), Austria
118–120
(2) [Philip the Fair] (1285–1314), France
121–123
(3) [Edward I] (1272–1307), England
124–125
(4) [Ferdinand IV of Castile] (1295–1312), Spain
125–126
(5) [Wenceslaus IV] (1278–1305), Bohemia
127–129
(6) [Charles II] (1285–1309), Naples (“Jerusalem”)
130–135
(7) [Frederick II] (1296–1337), Sicily
136–138
(8) [James of Aragon] (1276–1311), Majorca & Minorca
(9) [James II of Aragon] (1291–1327), Aragon
139–140
(10) [Dionysius] (1279–1325), Portugal
(11) [Haakon V] (1299–1319), Norway
140–141
(12) [Stephen (Urosh) II] (1275–1321), Serbia
142–148
CODA: THREE OTHER KINGDOMS
142–143
(13) [Andrea III] (1290–1301), Hungary
143–144
(14) [Joanna] (1284–1305), Navarre
145–148
(15) [Henry II of Lusignan] (1285–1324), Cyprus.”
PARADISO XIX
Before my eyes, its open wings outstretched, → →
appeared the lovely image of those interwoven souls, →
3
reveling in sweet enjoyment.
Each one seemed to be a single ruby
in which the sun’s ray burned with such a flame
6
it felt as though a sunbeam struck my eyes.
And what I now must tell →
no voice has ever uttered, nor ink ever wrote,
9
nor was it ever seen in phantasy. →
For I saw and heard it was the beak that spoke, →
sounding with its voice the words for I and my
12
when, in conception, it meant we and our.
It said: ‘For being just and merciful →
I here am raised unto that glory →
15
which by itself desire cannot attain.
‘On earth I left behind such vestiges →
as even wicked people there commend,
18
without, however, hewing to the form.’ →
Just as from many coals we feel a single heat, →
so from that image there came forth
21
the undivided sound of many loves.
And I then answered: ‘O everlasting blossoms →
of eternal bliss, you make all odors
24
blend into what seems a single fragrance,
‘breathe forth and free me from this endless fast → →
that ever keeps me famished,
27
since I can find no food for it on earth.
‘It is clear to me that, even though God’s Justice →
has its mirror in another realm of heaven,
30
in yours it also shines without a veil.
‘You know with what care I prepare myself
to listen, and you know the nature of the doubt
33
that now has kept me fasting for so long.’
As the falcon, freed from its encumbering hood, →
raises its head, and flapping, as in winged applause, →
36
displays its beauty and its eagerness,
just so I witnessed that emblem, made with strands
of praise for God’s own grace, surge into songs
39
known but to those who live above in bliss.
Then it began: ‘He who with His compass → →
drew the boundaries of the world and then, within them,
42
created distinctions, both hidden and quite clear,
‘did not imprint His power so deep
throughout the universe that His Word
45
would not with infinite excess surpass His making.
‘In proof of this, the first and prideful being, →
who was created highest of all creatures,
48
by not waiting for the light, plummeted unripe.
‘And thus it is clear that every lesser nature
is too small a vessel for that goodness
51
which has no limit, which is measured by itself alone.
‘Thus your vision, which must be
but a single ray of many in the mind
54
of Him of whom all things are full,
‘by its nature must not have such power
that it should not perceive its source
57
as lying far beyond all it can see.
‘Thus, the vision granted to your world →
may make its way into eternal justice
60
as deep as eyes may penetrate the sea.
‘From shore they well may glimpse the bottom,
but not once out upon the open sea,
63
and yet it is there, hidden in the depths.
‘No light is never overcast unless it comes →
from that clear sky which always shines. All others
66
darken in the shadow or the bane of flesh.
‘Now the hiding-place has been laid bare →
that concealed from you the living justice
69
about which you have posed so many questions. →
‘For you have often asked: “A man is born → →
upon the bank along the Indus, with no one there
72
to speak, or read, or write of Christ,
‘ “and all that he desires, everything he does, is good.
As far as human reason can discern,
75
he is sinless in his deeds and in his words.
‘ “He dies unbaptized, dies outside the faith.
Wherein lies the justice that condemns him? →
78
Wherein lies his fault if he does not believe?”
‘Now, who are you to sit upon the bench, → →
judging from a thousand miles away
81
with eyesight that is shorter than a span? →
‘To be sure, for one who wanted to debate this,
had the Scripture not been set above you, →
84
there might be ample room for question.
‘Oh, earthly creatures! oh, gross minds! →
The primal Will, good in Itself,
87
has never from Itself, the highest good, declined. →
‘Only what accords with It is just: It is not drawn →
to a created good but, sending forth Its rays,
90
It is the source of every good.’
As a stork will circle above her nest →
after she has fed her young,
93
and as the one just fed looks up at her,
so, lifting up my brow, I watched
as over me the blessèd image flew on wings
96
that took their thrust from such shared counsel. →
Wheeling, it sang, then spoke: →
‘As my notes exceed your understanding,
99
such is eternal judgment to all mortals.’
When these, the Holy Spirit’s fiery lights,
grew quiet, still shaped into the sign →
102
that made the world revere the Romans,
the eagle once again began: ‘To this kingdom →
no one ever rose without belief in Christ, →
105
whether before or after He was nailed up on the tree.
‘But observe that many shout out “Christ, O Christ!” →
who shall be farther off from Him,
108
on Judgment Day, than such as know not Christ.
‘The Ethiopian shall condemn such Christians →
when the two assemblies go their separate ways, →
111
the one forever rich, the other poor.
‘What shall the Persians say then to your kings →
when they see that volume lying open →
114
in which their many infamies are all inscribed? →
‘There they shall see, among the deeds of Albert, → →
the deed—now soon to move the pen—
117
through which the realm of Prague shall suffer desolation.
‘There they shall see the sorrow brought upon the Seine →
by one who falsifies his country’s coin →
120
and who will die assaulted by a boar. →
‘There they shall see the pride that makes men thirst →
and so drives both the Englishman and Scot to fury
123
that neither will remain within his borders.
‘Of him from Spain, and of Bohemia’s king, →
the text will show their wanton luxury and lazy ways
126
and that they never knew nor searched for valor.
‘Of the Cripple of Jerusalem the text will show →
an I to mark his only generous act,
129
while an M will mark the other traits in him.
‘Of him who rules the isle of fire, →
where the long life of Anchises had its end,
132
the text will show the greed and cowardice.
‘Displayed will be his utter worthlessness, → →
requiring the use of shorthand
135
that will note much in little space.
‘Displayed for all to see will be the wicked deeds
by which his uncle and his brother brought disgrace → →
138
to so renowned a line and both their kingdoms.
‘Displayed will be the kings of Portugal and Norway, →
and he of Rascia, who, to his own hurt,
141
laid his eyes upon Venetian coinage.
‘O happy Hungary, if only she no longer lets → →
herself be poorly led! Happy Navarre, if she but takes
144
protection from the mountains that surround her!
‘And, in proof of this, all men should know →
that Nicosia and Famagosta
lament and complain
of their own beast,
148
who takes his place among the others.’ →
OUTLINE: PARADISO XX
JUPITER
1–12
implicit simile: voices of the saved in Jupiter resemble the stars shining once the sun has set
13–15
Dante apostrophizes the love issuing from the spirits
16–78
the souls that form the eye of the Eagle
16–21
the silence of the souls, having ceased their song
22–27
simile: sounds issuing from lutes or bagpipes and from the Eagle’s neck
28–30
the voice of the Eagle began again, uttering words that Dante inscribed upon his heart
31–36
the Eagle: “Gaze on my eye to study my greatest souls:
37–42
“[David] (as singer of the Holy Spirit)
43–48
“[Trajan] (as humble servant of a widow)
49–54
“[Hezekiah] (as penitent king)
55–60
“[Constantine] (his way to Heaven paved with good intention)
61–66
“William the Good of Sicily (mourned as a just ruler)
67–72
“Ripheus the Trojan (now he truly knows divine grace)”;
73–78
simile: the Eagle is silent with satisfaction like a lark that has sung its song and silently enjoys satiety in it.
79–138
Dante: pagans in Paradise? the Eagle’s answer:
79–84
Dante, while he knows that his question is obvious to the Eagle, cannot restrain himself from giving it voice;
85–87
the Eagle acknowledges Dante’s confusion and responds:
88–93
“You see the what but not the why,
94–99
“that is, God wills to be conquered and thus conquers;
100–105