The Divine Comedy

[Estro Felino]

Fourth Canto
Dante was torn between two doubts, and yearns to ask Beatrice to remove them*. His guide, who could read his mind, knew that he was wondering how the wicked men's prevarication diminishes the beatitude of the souls in the First Sphere. The second doubt was whether Plato was right, when he wrote in his Timaeus that souls return to stars, after death. Beatrice** explains that all the blessed of Paradise (not only Moses, John the Baptist, Mary) are in the Empyrean. But the blessed have all different kinds of connection to the Holy Spirit. Piccarda and Constance appeared in the first Sphere because that Sphere stands for their degree of beatitude.
Beatrice simplifies the explanation so it makes sense to Dante: in the same way, the Church depicts archangels (Gabriel, Michael and Raphael) with human features, so they can make sense to humans. As for Plato, he probably has a point, if his explanation is not literal. He probably is right in attributing these spheres the power of astral influences. But Pagans were mistaken, since they identified these asters with gods (Jupiter, Mercury, Mars). Beatrice knows Dante has still one doubt, which can be solved within the tools of theology***: whether Godly Justice is too severe with the breakers of vows. Beatrice points out that Piccarda and Constance are in the first sphere because they lacked the willpower to stand against prevarication, because they could have returned to their own convent. In fact those who oppose violence, refusing to comply are not to blame for the broken vows: like Saint Lawrence or Mucius Scaevola. Nevertheless Piccarda said that Constance remained faithful to the monastic rule, in the heart. She did not lie, because in Paradise all the blessed are at one with Godly Truth.
Absolute will doesn't want to comply with violence, but complies with it anyway under threat (as Alcmaeon was forced to kill his own mother by his own father.). So Piccarda was speaking of absolute will. Dante knows that Beatrice's theological wisdom directly derives from God. The more Beatrice removes his doubts, the more he yearns for more explanations. ****.
So Dante asks one last question: whether good works can compensate the breaking of a vow. Beatrice smiles at him, giving off a divine light that dazzles Dante, once again


* Dante uses three similes to describe his indecision: first he likens it to o a man who is put between two equally delicious meals, and will starve before deciding which one to eat first. Or to a lamb surrounded by two wolves, or a dog in front of two fallow deer.
** Beatrice removes the doubts as Daniel before a wrathful Nebuchadnezzar. Reference Daniel 2:1
*** Beatrice stands for theology. She says that doubt cannot take him away from her (theology).
**** Dante likens the Truth to a beast resting in its own lair, after reaching it. And after satisfying a desire for knowledge, another one automatically arises: that is, the more people uncover truths, the more they yearn to uncover greater truths. He has likened Beatrice's wisdom to a river that flows directly from Godly spring.

 

[Estro Felino]

Fifth Canto
Beatrice is pervaded by God's eternal light which dazzles Dante and such light makes him yearn for more knowledge.
Beatrice answers Dante's question about good works and vows: free will is the greatest gift God has given humans. Both angels and humans are endowed with it. The vow is something willing, so it cannot be traded with something else. But since the Church often dispenses people from vows, it's necessary Beatrice deepens the subject*. A vow is made up of two elements: the sacrificed things and the pact between God and men. This last in unbreakable; that's why Hebrews were imposed to give offerings in exchange for sacrifices. The object of the vow can be swapped with something else, but the ecclesiastical authority's avail is necessary**, to make sure the swapped thing isn't less valuable.
Beatrice warns Christians to be cautious with vows and ask for the Church's guidance: “If cupidity tempts you, be men and not foolish sheep, so the Jews among you won't mock you***”.
Beatrice is pervaded by a new light and Dante stares at her. As fast as an arrow hits the target, they ascend to the next sphere, the one of Mercury. The aster becomes much brighter, as soon as they arrive. All of a sudden Dante spots thousands of lights coming towards them, as fish drawn by the food one throws at them. And Dante could read their minds: “Here he who will increase our loves”. As soon as they were coming closer, Dante can distinguish the joyous souls shining in their own splendor. And Dante's thirst for knowledge was increasing as well. A blessed says: “Oh, fortunate spirit, to whom Godly Grace has granted to see the seats of the Eternal Triumph before leaving the the earthly arrays. We are lit by the light scattered all around Heaven. If you wish, do ask us questions”. Dante notices that the more he would smile, the more his own brightness and splendor would increase. He asks him why he was in the Sphere of Mercury. And the soul smiles again, shining so brightly, that the dazzling light**** would entirely cover up his figure.


* Beatrice uses a metaphor: the difficult explanation is likened to a heavy meal to digest.
** Beatrice uses a periphrasis mentioning the two keys of the Vatican's coat of arms (the yellow and the white key) to mean the RCC. Beatrice tells Christians not to take vows lightly, by giving two tragic examples: Jephthah who sacrificed his own daughter because he had promised he would immolate the first person who would come out of the house to cheer him (Judges 11:29); and also Geeks' commander (Agamemnon) who sacrificed his own daughter Iphigenia.
***This controversial stanza probably means that Jews and Christians were not in good terms in Medieval Italy; and Beatrice prays that Christians behave as good Christians with sensibility, and letting the Church guide them, so they are not mocked by the Jews. For instance, insensible Christians are likened to restless lambs who won't be suckled by their mother, to their detriment.
**** Dante likens this feeling to whenever someone can stare at the sun because the clouds (thick vapors) cover it. But as soon as the sunlight dissolve the clouds, it becomes so bright that it's invisible to human eyesight.

 

[Estro Felino]

Sixth Canto
The blessed was Justinian who ruled two centuries after Constantine moved the imperial see from Rome to Byzantium*. He said how he had abandoned monophysism**, thanks to Pope Agapitos who converted him to true Christianity.
Godly Grace rewarded him, pushing him to eliminate superfluous laws and to write the Corpus Juris Civilis, leaving the military matters to Belisarius. Justinian says that the Eagle is the symbol of the Universal Christian Empire: it's a divine principle of God's authority on Earth. Both Ghibellines and Guelphs outrage such sacred symbol: the first by illegitimately appropriating it, the second, by opposing it.
He speaks of how Aeneas moved to Latium*** from Troy, with the Eagle, which was present in the Monarchic and in the Republican period too. When God decided to make the entire world holy in His own image, with Christ's coming ( that is, in the first century BC), Julius Caesar fought and won under the banners of the Eagle. And after worldly accomplishments, the Eagle (under Tiberius, the third Caesar) had the honor to take part in the cleansing of the original sin (through Christ's crucifixion); and Titus avenged the vengeance (atonement), by destroying Jerusalem.
When the Langobards rose against the Holy Church, Charlemagne defeated them, under the same Eagle. Now, while the Guelphs plot together with the fleur-de-lys (Frenchmen), the Ghibellines usurp that symbol. So it's arduous to state which party is less wrong. Charles II of Anjou should fear the Eagle, since she slayed so many lions with her claws and the Ghibellines should choose another symbol instead.
Justinian explains that in the sphere of Mercury the seekers of glory and fame, are. Since this search in life diminished the love dedicated to God, theirs is a lesser beatitude. Nevertheless their reward in Paradise is what gives them gladness. Justinian introduces Romé de Villeneuve. He was a great and humble statesman from Provence, and arranged Ramon Berenguer's daughter's marriages, making them all queens. But envious courtesans spread falsehoods about him and his management of the treasury (that he had increased). So he was exiled and impoverished, forced to beg.


* Periphrasis: after Constantine I moved the imperial eagle, that is the imperial see (which followed Aeneas, the Trojan who married Lavinia) against the course of sky (from West to East, instead of East-West course), the divine bird remained in the extreme border of Europe (Constantinople, between Europe and Asia) for over 200 years, near the mountains of Troy, so the Eagle kind of returned to her birthplace (Aeneas' homeland). Justinian likens the glory of the Roman Empire to a beautiful eagle, that pushed Aeneas to flee Troy and to settle down in Latium, where he married the daughter of the King of Latins and founded Rome. Then, the eagle moved from Rome back to Constantinople, the glorious second Rome, of which Justinian I was the most enlightened emperor.
**Monophysism is the heresy that claims that Jesus has one single divine nature that entirely absorbs the human nature. Actually Catholicism says Jesus has both the human and the divine nature within Him.
***That symbol was revered by Pallas who died in order to ensure the kingdom. The eagle remained in Alba Longa for over 300 years (where the mother of Romulus and Remus lived, Rhea Silva), until the Horatii and Curiatii fought for it. Then he speaks of the monarchic period (from the rape of the Sabinian women to the rape of Lucretia) and the republican period. How under the banners of the Eagle, Rome defeated the Celt Brennus and the Greek Pyrrhus. Also thanks to generals like Torquatus and Cincinnatus, the Decii and the Fabii. Then the Imperial Eagle defeated the Carthaginians (called Arabs, since Tunisia is now an Arab nation) and under his banners Pompey destroyed Fiesole (where Dante was born). Then Justinian lists all the battles and wars fought by Caesar, when he conquered Gaul: he crossed the rivers Var, Rhine, Isère, Loire, Rhone. Then after crossing the Rubicon, he won in Spain, in Durazzo (Albania), in Farsala, and to the shores of the hot Nile. The eagle banners saw Anatolia again: the harbor of Antandros, the river Simoeis, where Hector's tomb is (Troad). Then to Egypt again, and that was the downfall of the Ptolemaic dynasty. Caesar defeated Juba II, king of Mauritania, until he returned to Rome, because he heard the Pompeian trumpets. Octavian Augustus avenged Caesar's death (Brutus and Cassius bark in Hell); and Modena and Perugia (where the last killers of Caesar were) were punished as well. After Cleopatra killed herself with a serpent, the Eagle arrived at the shores of the Red Sea (meaning the Roman Empire had submitted all Northern Africa). A great period of peace began: the doors of the temple of Janus were finally closed (the doors of the temple were open only during wartime).

 

[Estro Felino]

Seventh Canto
Justinian starts singing Hosanna*, and dancing, and all the other blessed dance along, disappearing altogether, like sparkles.
Dante yearns** to know how the atonement of the cross is considered a rightful revenge; also thinking of Justinian's words. Beatrice smiles at him, satisfying his request.
She starts explaining that the first man condemned himself and all mankind, by disobeying. Until the son of God came to dwell in Mary's womb where He merged the divine nature with the human one, and atoned for that guilt. If we consider Adam's sin, the punishment of the cross was just; if we consider the person who suffered it, innocent Jesus, it was surely unjust. Eventually it was avenged by a rightful tribunal (Jerusalem was destroyed), because both Jews and God demanded it. Beatrice realizes there's still a knot to untie: Dante fails to understand why God chose such a terrible way to redeem mankind. So she explains that all the beauties of creation are manifestation of God's love; sin makes human creatures lose these beauties and their own dignity, because God's light cannot shine within a sinful creature. And sin must be atoned for through punishment. God had two options: either to forgive or to make man atone for his own disobedience. But Adam's disobedience was such an irreparable sin, that no human creature could have ever atoned for it. Nevertheless God, Who wanted to show goodness and mercy, used both options (forgiveness and atonement). He was so generous that He immolated Himself to ransom mankind, humbling Himself.
Then Beatrice realizes Dante has still a doubt: how elements like earth, air, water and fire can be ephemeral, since they were created as humans are. She explains that God did create matter and the informative virtue present in all asters, that rotate around Earth. Astral influences create the form and the purpose within all animals and plants. On the contrary, humans were created with a divine part (the eternal soul) that is drawn to its own Creator and yearns to reunite with Him. The resurrection of the bodies will be a direct result of Godly Creation as well, as He created Adam and Eve out of nowhere***.

*Osanna, sanctus Deus sabaòth, superillustrans claritate tua, felices ignes horum malacòth! (Hosanna, Holy God of the armies, shining greatly with Your splendor, joyful lights of these realms); hymn both in Latin and in Hebrew.
** Dante's thirst for knowledge is likened to a real thirst for sweet drops of water. In verse 26 the name of Adam is omitted through a periphrasis: the man who wasn't born (for he was created). In verse 51 God's judgment is called "just court".
*** Dante uses a periphrasis to mean Adam and Eve: progenitors.

 

[Estro Felino]

Eighth Canto
Dante realizes he and Beatrice have ascended to the Sphere of Venus*, because she had become much more beautiful. Within that dazzling glow, Dante could distinguish so many little lights moving around, as one distinguishes the sparkle from the fire. They had come from Primum Mobile (where Seraphim are), singing Hosanna beautifully. One of them starts talking to Dante, saying that they were all to satisfy his requests, so he rejoices. In the Sphere of Venus the loving spirits dance together out of joy with the Principalities, that Dante had already praised in his rhymes**. Dante asks that blessed who he was; it was Charles Martel of Anjou, who died prematurely (with 24 years old). Dante can't recognize him because he was enveloped by light, but was so fond of him, when he was still alive.
He was already king of Hungary and would have inherited the kingdom of Provence and Naples; and of Sicily too, if the Palermitans hadn't risen against the Angevins***. Bad governance always pushes people to rebel, and his brother Robert should understand that, since he has always been an avaricious man. And he needs someone's guidance in order to keep his kingdom, instead of using greedy mercenaries from Catalonia.
Dante was overwhelmed with joy, and kindly asks Charles a question: how wise rulers often generate bad offspring.
Charles says that Godly Providence predetermines not only the several natures, but also their own purposes, and angelic intelligences, who are as perfect as God is, so never fail. He points out that men are arbiters of their own destiny on Earth: so they follow their own natural inclinations. And these natural inclinations are like seals imprinted by the angelic intelligence, regardless of the family. That is why Esau was different than Jacob; or Romulus was born from a shepherd****.
Charles adds a corollary: if men followed their own natural inclinations, there would be more equity and order on Earth. And yet people who should be soldiers, become priests, and vice versa.

*The name of Venus is Cypriot because Cyprus was her own island; Dante also mentions that Dion her mother and Cupid her son (who sat on Dido's lap, making her fall in love with Aeneas) were worshiped as well. The planet is mentioned through a periphrasis: it's the most luminous aster, after the Moon because the Sun lightens it up both in the evening and in the early morning. Ancient people used to think that the planet would give off influences of sensual love, that is why she was worshipped as a goddess.
**Rime, LXXIX “You who move the Third Sphere with your intellect”.
*** Provence is mentioned through a periphrasis (the left side of the Rhone when the Sorgue flows into it); and Naples is called horn of Ausonia (Italy) with the cities Bari, Gaeta and Catona. Hungary is called the land of the Danube after it leaves the German speaking lands. Then Sicily (Trinacria) filled with haze between Pachino and Peloro, and with the gulf where the sirocco blows not because of Typhon but because of the sulfur. In verse 75 there is a reference to the Sicilian Vespers, that in 1284 made the Palermitans cry “death, death” at the Angevin government. In verse he uses a metaphor to indicate that good parents generate bad offspring: bitterness from a sweet seed
**** Romulus, called also Quirinus, was actually son of a shepherd, Faustulus, and to nobilitate his origins, he said he was son of Mars. Charles Martel uses several periphrases to mean that are born lawmakers (Solon), kings (Xerxes), priests (Melchizedek) or engineers (like Icarus, that man who lost his son, by flying).

 

[Estro Felino]

Ninth Canto
Charles recommends Dante to make some years pass before writing what he has just revealed. Then he takes leave of him, and another splendid and luminous blessed arrives. Dante kindly asks her to introduce herself. She was Cunizza, sister of Ezzelino da Romano*, and appears in the Sphere of Venus because in life she yielded to Venus' influx, but has never regretted it. She points at another blessed, Folquet de Marseille, whose fame will not fade before five centuries have passed. Then Cunizza complains about Treviso's people, predicting that the Paduans will punish them for not complying with their own duties towards the Empire; she also predicts the demise of Rizzardo da Camino and the bishop of Feltre**, speaking of the Thrones, the angelic intelligences symbol of Godly Justice.
Dante sees that the other spirit, Folquet looked like a glowing ruby hit by sunlight, and begs him to speak***. Folquet speaks of his city, Marseille, whose harbor was tainted with blood (for the numerous battles). Folquet defines himself as the spirit who loved the most, more than Dido, or Phyllis or Hercules.****
The loving spirits are proud of having loved so much and they feel no shame: because that love made their life worthy. In Paradise all souls contemplate the divine art of creation and the providential aim, through which the spheres of Heaven shape the worldly dimension.
Folquet knows Dante is looking at the brightest blessed of all, that looked like a sunlight ray inside of crystal water. It was Rahab, the first who was assumed into that Sphere, after Christ's crucifixion. She had the merit to make Joshua triumph in Jericho, and she acted out of love.
Then Folquet speaks of Florence as the product of Lucifer who rose against God, because of the cursed florin, a currency which has led the entire Christendom astray. Priests have become wolves and don't read the Gospels or the books written by the Fathers of the Church any more: just Canon Law books. Popes and Cardinals certainly do not think of Nazareth. But soon the Vatican and the Church of Rome will be freed by such a profanation.


* Between Rialto (Venice) and the springs of Brenta and Piave rivers, a mountain (Romano, in Treviso) gave birth to a fiery torch called Ezzelino da Romano, who ruled tyrannically. Periphrasis to mean Treviso Marca, Ezzelino's land. In verse 33, Cunizza metaphorically says that she was won by the light of this aster (Venus), meaning she has yielded to love.
** Through a periphrasis she indicates the waters of Bacchiglione (river near Vicenza) will be turned into into blood. Then she speaks of the land where the Sile and Cagnano river unite, (Rizzardo da Camino's land) that people are already plotting to dethrone. She speaks of the wicked bishop of Feltre ( Alessandro Novello) who will be defeated because of his betrayal. It's impossible to count with ounces the quantity of Ferrara people's blood that will be shed because of such an evil priest, waging war to be loyal to his own party. In 1314 a plot against Florentine Pino de la Tosa will be exposed and the plotters asked the town of Feltre for sanctuary. On the contrary Alessandro Novello arrested the three men and entrusted them to the Florentine.
*** Dante yearns to year his voice, and speaks of how Heaven is filled with the beautiful voices of the Seraphim (pious fires who have six wings as mantel). Then with a long periphrasis he speaks of his city; the biggest internal sea (valley) besides that Ocean that washes all land- to the meridian of Jerusalem. Then he speaks of that valley between the Ebro and the Magra river that divides Liguria from Tuscany, and says his city (Marseille) sees the same sunset as Béjaia (Algeria).
**** Dido is called Belus' daughter who offended Sicheus and Creusa; he was like Dido until he was beardless (young). Phyllis is called the Rhodopaea (Thracian) enamored of Demophoon; or Alcydes (first name of Hercules) was enamored of Iole.

 

[Estro Felino]

Tenth Canto
Dante invites the reader to contemplate the point where the Celestial Equator and the ecliptic merge, entering into contact with the Zodiac, which influences the motion of planets. If the ecliptic weren't oblique, it wouldn't be capable of influencing the spheres*.
Dante experiences the indescribable beauty of the Sphere of the Sun** during the spring equinox. They had arrived there as fast as an instant thought arising in our minds. The lights of the blessed were so bright that Dante could even distinguish them from the dazzling light of the Sun. And Dante is not able to describe with words the splendor of the fourth sphere, the Heavenly seat of the Wise spirits. “Do thank the Sun of the angels Who raised you to this perceptible sun, out of Grace” says Beatrice. Dante was so filled with Love and gratitude, that he forgot about his guide. All of a sudden, twelve blazing lights more dazzling than Sun itself started dancing around Dante and Beatrice in a crown that looked like the bright halo around the moon on wet nights. And he likens their beautiful sweet singing to the most precious jewels one can ever find in Paradise.
Those glowing suns completed three laps, and then slowly stopped. One of those spirits talks to Dante, saying that it would be against the course of nature*** to deny an answer to a privileged man like him, to whom Godly Grace granted to visit Paradise. It was Saint Thomas Aquinas, who points at his master, Saint Albert the Great, both belonging to the Dominican Order, the order that makes his members rich in spirit, unless they are led astray. He introduces all the men of the crown****: Gratian, Peter Lombard, Solomon (defined as the wisest ever), Dionysius the Aeropagite, Orosius, Boethius, Isidore of Seville, Saint Bede, Richard of Saint Victor, Siger of Brabant.
As soon as Saint Thomas stops speaking, the crown starts dancing again with an indescribable sweet melody that reminds of the sweet jingling of the clock that signals the Morning prayer.


*In verse 22, Dante uses a metaphor to describe how he has served the elements of comprehension to the reader, as a cook serves a meal. And he is too focused on the subject of the Canto, so the reader is supposed to eat alone (comprehend alone).
** The Sun is defined as the largest minister of nature whose light influences and guides the world, and enables the measurement of time. And it was in conjunction with the equinox, thanks to which the dawn becomes earlier and earlier. In verse 52, the array of the Wise Spirits is defined as the “fourth family of the High Father, who always satiates their thirst for knowledge, showing His Spirit and His offspring (the mystery of the Holy Trinity)". In verse 67, the moon is called “Latona's daughter”.
***Thomas Aquinas uses a simile and a metaphor: it would be against the course of nature (like the natural course of a river that flows into the sea) to deny him the vial of wine to quench his thirst (for knowledge). Since the saint theologian knows what Dante wishes because he can read his mind. In the following stanza, he uses another metaphor: “you want to know what flowers decorate the garland (the crown) that contemplates Beatrice (the woman who guides you)".
**** Gratian glowing with smile was the jurist who contributed to civil law and Canon law (this and the other forum); Peter Lombard, like the woman in Luke 21:1, donated all his own wealth to the Church. The fifth man, described implicitly with a periphrasis, is Solomon (there was no second wise man on Earth after him); then Dionysius the Aeropagite who deepened the nature and purposes of the angelic intelligences; then Orosius, the lawyer of the Christian times, whose work was very useful to Augustine; the eighth is the holy soul who wrote about the fallacious nature the world, and whose body is buried in the basilica of San Pietro in Ciel D'Oro (Severinus Boethius); then Isidore, Bede and Richard of Saint Victor, who was more than human in the contemplation of God. The last spirit was tormented by thoughts, so his death was too late for him: he is Siger of Brabant, that teaching in Rue du Fouarre (Sorbonne), in Paris, stirred envy against himself.

 

[Estro Felino]

Eleventh Canto
Dante is so saddened by the blindness of men, who on Earth restlessly focus on worldly, ephemeral pleasures, when they can have all that joy in Paradise. The blessed now form a crown again and Thomas Aquinas resumes his speech, saying that he can read Dante's mind and his two doubts: the poet wants to know why Aquinas said the Dominicans are easily led astray; and why Solomon is the wisest man ever.
Godly Providence has provided the world with two princes in order to guide the Bride of Christ (the Church) and so she remains faithful to Him: One is Saint Francis, filled with ardor like the Seraphim; the other is Saint Dominic, who was as wise as the Cherubim.
In Assisi* a sun for the world rose exactly as the Sun rises from East (Ganges). As a young man, this sun clashed with his own father because of a woman. He wedded her before the bishop and his father, and loved her all his life long. She, devoid of her first spouse (Christ) had been alone for over 1,100 years. Aquinas speaks of Saint Francis and of poverty, his spouse**.
This couple would inspire so much love and holiness, that people like Bernardo di Quintavalle, Egidio, Silvestro took off their shoes and followed them. They went to Rome altogether, wearing the humble robe and the truss. With royalty, he showed Pope Innocent III his rule, who availed his work. After the crown of the Holy Spirit, Pope Honorius III gave him a second crown: he recognized the Franciscan Order.
He even went to Egypt to try to evangelize the Sultan, in vain. So he returned to Italy, and on Verna mountain (between Tiber and Arno) he received the stigmata. Before dying and returning to Heaven, he recommended his confreres to be always loyal to that spouse.
Saint Dominic was a worthy co-worker of Saint Francis, in preserving the Barque of Saint Peter through the tempest. Although his herd is being scattered because of greedy members. And the more the herd is scattered, the more the sheep return to the sheepfold impoverished in spirit. Very few Dominican friars*** remain faithful to the rule. So the corruption of the Dominican Order leads people astray, but those who follow the rule faithfully will be rich in spiritual merits.


*Assisi is localized with geographic references: between the Topino and the Chiascio river, whose spring is in mount Ausciano (where the blessed Ubaldo Baldassini built his hermitage), there is a fertile valley skirting Mount Subasio, (the mount from which Perugia gets the cold and the heat from the side of Porta Sole; and in the opposite side Nocera Umbra and Gualdo Tadino have a worse position). In the valley there is Assisi, where Francis was born. In verse 51 there is a geographic reference to Ganges, since it was the epitome of the East, where the sun rises.
** There is a reference to Amiclas, the fisherman from Pharsalia, V, 515. He didn't fear Caesar's violent raids, and left his house open because he was so poor that he didn't have anything to lose. Caesar was called the most feared man. Poverty was on the cross, together with Christ, while Mary was crying at the foot of the Cross.
*** A metaphor gives the idea of few vocations: little cloth is used to sew the habits.

 

[Estro Felino]

Twelfth Canto
The first crown started rotating horizontally and a second crown (made up of twelve spirits, as well) joined it, surrounding it, both dancing harmoniously and singing an unworldly melody, that out-carols our worldly Muses and Sirens, as the ray is brighter than the reflected counterpart. As two concentric rainbows*, those two crowns were one above the other, rotating all around Dante and Beatrice. All of a sudden, a voice comes from one of those new spirits: it was Bonaventure of Bagnoregio, who says that - as the Dominican Aquinas spoke of Saint Francis – he, a Franciscan friar, wanted to speak of Saint Dominic. Christendom was living dark times, so God provided the Church with two rescuers to take people back on the right way. Dominic, the loving vassal of the Christian Faith was born in Calaruega***. During his baptism his godmother had a vision revealing the wonderful future fruits of that baptized baby: that is why the Heavenly influences pushed her to call him Dominic (which means “of the Lord”), because he became the farmer that helped the Lord grow His orchard. He followed poverty and humility since he was a little child: He was interested in wisdom (theology), unlike the churchmen who are preoccupied with the worldly matters (Canon Law of Ostiense and Tadde): so he took care of Christ' vineyard, which dries out, unless it has constant care. He asked the Holy See to fight the heresies, instead of asking for futile ecclesiastical offices or privileges****. As soon as the Pope availed his work, he was like a impetuous stream: he hit the heretical weed where it was more difficult to eradicate (in Provence, against the Albigensians). Thanks to this strong wheel, the Chariot of the Church could resist, so that is why Dominic was as excellent as Francis. Then Bonaventure speaks of his own order: the pathway traced by Francis is gone, and there is mold instead of rubber (there is evil instead of good). Francis' followers now walk backwards and the unworthy Franciscans will complain for not joining the worthy ones (the chaff will complain for not being put in the barn with the wheat).
Ubertino da Casale leads people astray from the Franciscan rules, while Matteo d'Acquasparta makes it even stricter. Bonaventure points at the other spirits of the second crown: Illuminatus of Rieti, Augustine of Assisi, Hugh of Saint Victor, Petrus Comestor, Petrus Iulianus (Pope John XXI) . And also prophet Nathan, John Chrysostom, Anselm of Aosta, Aelius Donatus, Rhabanus, Joachim of Fiore. It was Aquinas' speech that had pushed them to come down.



*Dante uses a periphrasis to mean rainbow: whenever Juno sends her maid Iris (rainbow) on Earth, and a simile (like the nymph Echo consummated by love as a cloud it is by the Sun. Then he says that rainbow is the symbol of alliance between God and men, and that there will be no second Great Flood.
** Bonaventure uses a metaphor: “The army of the Church, rearmed at great cost (Christ's death) was marching slowly behind the banners, when the emperor who reigns for eternity helped out the endangered army, not because it was worthy, but out of grace.”
***Calaruega (Castile and Leon) is localized: “in that part of Europe where Zephyr makes the entire continent sprout (West), not that far from the coasts washed by the Ocean, where sun at times sets very late (during the summer solstice), the fortunate city of Calaruega stands under the protection of the Castilian coat of arms, where the lion is above and under the tower. In verse 79, the name of Dominic's fathers are Felix (means happy) and Joan (means God's grace).
****Bonaventure uses a metaphor: “on behalf of that seed (the faith) the twenty-four plants (the blessed of the two concentric crowns) were born from.”. And also another metaphor: “from Dominic other rivers were born which watered the orchard of the Church, so that her plants (the faithful) were revitalized.

 

[Estro Felino]

Thirteenth Canto
Dante is not capable of describing the unworldly spectacle* of the two crowns, rotating in two opposite directions; which he likens to a big constellation. They were praising the Trinity and the double nature of Christ.
Aquinas had already spoken of Saint Francis and Saint Dominic, but hadn't answered about Solomon's wisdom yet.** Dante cannot understand how there wasn't anyone as wise as Solomon, since he thinks that God infused all wisdom in Adam's and Jesus' chests, when He created them.
The great theologian explains that immortal and mortal beings are splendor (result) of the Holy Spirit. Jesus irradiates,- through His love - nine angelic intelligences who mirror that love. This love, mirrored by the angels, is transmitted from Heaven to Heaven to the worldly dimension. The movement of the Spheres creates ephemeral things, both animate and inanimate. And their imperfect matter is different than the perfect heavenly influx, which is not direct. That's why different trees produce good or bad fruits, or there are people with different minds.
If matter and the heavenly influx were perfect, God's design would be evident in all creation. Which happened when Adam and Jesus were created: they were both perfect human beings.
So Solomon was not perfect; he could ask God for so many virtues, and yet he asked God for Wisdom in order to correctly perform his duties as ruler.*** Aquinas, for instance meant that no ruler was as wise as Solomon.
The theologian invites Dante to be cautious and prudent in the theological reasoning, treading lightly before judging something difficult to comprehend. So many philosophers are drawn towards a false conviction and become enamored of it so much, that they prevent their own intellect from reasoning logically. Like Parmenides, Melissus, Bryson, Sabellius, Arius, and all those fools that misinterpreted the Holy Scriptures. Men**** should not be hasty in their judgment, if they see a man stealing and another who gives alms: the first can save himself, the second can be damned.

* Dante asks the reader to imagine several constellations, so he can give the idea of the indescribable luminous spectacle is witnessing: fifteen stars making the sky bright in every spot, then the Ursa Major, which never sets on the North Pole, and the Ursa Minor whose highest point (the North Star) around which the entire Primum Mobile rotates (24 stars overall). The reader shall imagine two crowns similar to those Minos' daughter, Ariadne, was transformed into, with all those 24 stars. The two crowns would rotate in two opposite directions. Dante uses another simile-metaphor: that spectacle transcends the worldly dimension, as the Chiana river transcends the Primum Mobile. In verse 25 he mentions the Paean (a periphrasis to mean the chant to praise Apollo).
** Aquinas uses the metaphor of the threshed ears of wheat: after he put the wheat in the barn, Godly Love pushes him to thresh more ears. Meaning that he wants to answer the second question In verse 37 he means Adam's chest “the chest whose rib was drawn to form the beautiful mouth (Eve's) whose appetite costed the entire mankind”. In verse 40, he means Jesus' chest “torn apart by the spear and satisfied so much, that he atoned for any guilt”. In verse 48 he means Solomon “the good who is enveloped in the fifth light”. In verse 54, he means the Holy Spirit, the idea that the Lord creates, by loving. In verse 55 he means Jesus, that doesn't disunite Himself from His creator (Lord) nor from the Love that is between them (Holy Spirit). In verse 65 a periphrasis distinguishes the inanimate things (like rocks) and the beings that need a seed to grow (plants, animals, man).
***He says that Solomon didn't ask for God the number of the angels, or if a necessary and a contingent premises can have a necessary syllogism; or whether a first motion can be generated by no primordial motion; or whether in a semi-circle you can inscribe a non-rectangular triangle.
**** Donna Bertha and Sir Martin is a Florentine idiom to mean “random men and women”.

 

[Estro Felino]

Fourteenth Canto
Beatrice* points out that Dante has still a doubt on his mind: whether the splendor, the brightness of their spirits will accompany those souls, even after the resurrection of their own bodies; and whether such an unworldly light will blind them. All of a sudden, the two crowns start singing so beautifully, rejoicing because of that good question. Dante wonders how can men complain about death, since the Heavenly reward is much more beautiful than the worldly life.** The brightest light of all (Solomon) starts talking, with a voice whose solemnity reminded of Gabriel before the Virgin. He says that their love will shine all around them as long as they remain in Paradise. The brightness of their own light is proportioned to their love of God, and the Godly Grace grants such a gift. And after the resurrection of their own body, God will be much more satisfied with them, so He will grant more Grace, and the ardor of charity will shine more brightly.
As charcoal goes white because it becomes more incandescent than the flame around it, so the splendor that envelop them will be absorbed by the material body. So it cannot blind them, because their stronger tissues will bear any light.
A beautiful Amen resounds among both crowns, meaning that they yearn to get their bodies back, to see their loved ones again. And all of a sudden new, countless, dazzling lights appear all around the crowns: they enfold that Sphere with an incandescent splendor dazzling and blinding Dante. Beatrice had become much brighter as well, and her beauty was so renewed, that Dante realizes they were ascending to the next Sphere (of Mars). And Mars was fiery red, glowing more than usual. Dante felt the sudden need to make a sacrifice of himself, and all of a sudden he sees so many red-glowing lights form two lines intersecting, forming a cross***; Dante spots Crucified Christ in the center of the intersection, and the effect was indescribable.
Those lights who would form the cross were the blessed: the Martyrs and Warriors of Faith.
As jig and harp produce a sweet sound that one can decipher the notes, they started singing a beautiful hymn, whose lyrics Dante couldn't understand. But sounded like words of praise.
He remains enchanted by that music, forgetting Beatrice's beautiful eyes. But Beatrice was becoming more and more beautiful, so the poet cannot but acknowledge that her eyes were even more beautiful than the melody.


* Aquinas had made Dante having another doubt. As the water inside a round vase, moves from the center to the edges and vice versa, depending on where it's hit. Beatrice, who can read Dante's mind, decides to ask Aquinas to remove his doubts.
** Paradise is defined as the “eternal rain that gives refreshment”. In the following stanza God One and Triune is defines as “non-circumscribed and that circumscribes it all” meaning that he remains One and is not included by any other deity.
*** As Helios was the god of sun, is used as metonymy and metaphor to means God, who was the artifice of such a miraculous image; that Dante likens those lights to the Milky Way (the galaxy whose nature make the wisest cast doubts) which shines between the two celestial poles; which form the venerable sign that divides the circle in four identical dials (the cross). The luminous lights are likened to tiny specks of dust that we see in the sunlight , whenever one is shielded by an object against the high sun.

 

[Estro Felino]

Fifteenth Canto
That beautiful melody stopped all of a sudden and Dante yearns to talk to one of them, but they were all silent.
Finally as a shooting stars in a starry sky, a light came down from the right arm of the cross, glowing like a flame behind an alabaster wall; and as solemnly as Anchises*, he said in Latin: “Oh my descendant, filled with Divine Grace, who else couldn't enter the gates of Heaven twice, but you?”. Dante turns his gaze to Beatrice whose joyful smiles touched Dante's heart. That spirit resumes his speech, but Dante couldn't understand his phrasing which would cross the limits of human intellect. Then he finally starts to speak comprehensibly: he praises the Lord, One and Triune, for granting his descendant (Dante) the privilege to visit Paradise. He had already read in the sacred volume (Godly mind) that Beatrice would guide Dante through Paradise. Even if blessed can read people's mind and the questions they want to ask, that blessed kindly invites him to ask away.
Dante is aware of being a mortal, and doesn't feel like deserving such a warm reception. Then he kindly asks him to reveal him his name.
Cacciaguida introduces himself as the progenitor of Dante's household. Dante's great-grandfather, Alighiero the First, is his son. Alighiero is still in Purgatory and needs prayers.
He was born in the XII century, when Florence*** was small and within its ancient city walls, and people were modest and decent; the women were not preoccupied with wearing jewels and embroidered skirts, but with working the loom, and lust and promiscuity were unknown. Women used to take care of the children, or tell beautiful stories about Rome, Troy or Fiesole. He was baptized in the Baptistery of San Giovanni. His brothers were Moronto and Eliseo and his wife, who was from Po Valley, gave the name to Dante's household. Emperor Conrad III knighted him, and Cacciaguida followed him in the Second Crusade to the Holy Land, where Muslims usurp that place. They killed him, and martyrdom brought him to the Sphere of Mars, which is the Sphere of the Martyrs of the Faith.



*It is a reference to Aen., VI, 835, when Aeneas meets his own father Anchises in the Elysian Fields and calls him “sanguis meus”. Dante highlights that his ancestor Cacciaguida speaks Latin.
**In verse 54, he uses a metaphor: “Beatrice was the one who gave you the feathers (wings) for the flight”. In verse 81, he reuses a similar metaphor, speaking of the humans' imperfection “men have different feathers in their wings”.
*** Cacciaguida describes the Florence of the XII century thoroughly. People used to listen to the bells of the Church of Badia within the city walls. In verse 106, he mentions that houses were modest, unlike the XIV century, with big and empty mansions. In verse 107 through a periphrasis, it says that Ashurbanipal hadn't showed yet what can be done in the bedroom, since the Assyrians were considered a lustful and promiscuous people. So there was no lasciviousness yet. In verse 109, Cacciaguida means that Florence hadn't surpassed Rome yet, as for debauchery (Monte Mario hadn't been defeated by the Mount Uccellatoio). Bellincione Berti, Nerli and Vecchietti were all prominent members of that ancient Florence, that used to wear modest clothes. In verse 129, there is the reference to two characters of the Florence of the XIV century: Cianghella, a Florentine widow who lived a debauched life after her husband's death. And Lapo Salterello, a barrator and a fraud. They are counter-posed to Cincinnatus and Cornelia, examples of virtue.

 

[Estro Felino]

Sixteenth Canto
Dante feels so proud of his own ancestor, even if pride is not considered spiritual, in Heaven*
Dante uses the voi to address to Cacciaguida (pronoun that was used in Rome for the first time) and Beatrice smiles**.
The poet wishes to know what Florence was like in the XII century . Cacciaguida becomes brighter out of joy and resumes his speech. He was born at the end of the XI century in the district where Via degli Speziali now is.*** Back then, Florence had all native Florentines as citizens, and most of them were courageous warriors. Now, Florence, after expanding its borders, took in all peasants like D'Aguglione and the fraudulent Bonifazio Da Signa from the neighboring villages. Cacciaguida hurls invective at the Church that acted like a stepmother towards the emperor; the new Florentines (money-changers and merchants) would have remained in Semifonte, a rival city, if the ecclesiastical authorities had watched over Dante's city.
Because of miscegenation, cities and households have been destabilized, since there's no sense of community any more: greedy merchants replace noble chevaliers and aristocrats, who decay. Then Cacciaguida lists all the countless noble families of the Florence of his time, regretting how brave and chivalrous they were, the opposite of the current descendants. And the modest families of the XII century, now have become the arrogant wealthy who wreak havoc, like the Adimari. Buondelmonte Buondelmonti should have drowned before moving to Florence; he caused that conflict with the Amidei, by refusing to marry their daughter. This will ignite the civil war between White and Black Guelphs (XIV century): the coat of arms of Florence used to be a white lily on a red background; now it's a red lily on a white background, because of the blood shed by her sons.



* Paradise is called the place “where appetite (the hunger for worldly things) is not felt”. Pride is likened to a mantel which gets shorter and shorter, since time scissors it off.
** Beatrice is likened to Lady Malehaut, who in the novel Lancelot and Guinevere, coughed to reveal her presence while the two lovers were having a close encounter. In verse 25, Florence is called the sheepfold of Saint John to highlight how holy the city used to be.
*** Cacciaguida wants to use an astronomical periphrasis to mention that he was born in 1091: from the day of the Annunciation to his birth of his mother (now saint) the constellation of Leo was in conjunction with Mars for 580 times.
- In verse 40 Cacciaguida speaks of Via degli Speziali, where the finish line of the Palio of Florence (played annually) used to be.
- In verse 47 he uses a topographic reference to the center of the city: between Mars' statue (Ponte Vecchio) and the Baptist (Baptistery of Saint John). The warriors were so many that their number was equivalent to 1/5 of the Florentine population of 1300 (the year of the Comedy). They were all Florentines, before peasants from Figline, Campi Bisenzio and Certaldo moved in. Then Florence expanded (beyond Galluzzo and Trespiano, two neighboring villages) and so many peasants like Baldo D'Aguglione and Bonifazio Signa moved in.
- In verse 60, he means that if the Church (the people who sin the most) hadn't been hostile to the Emperor, Florence would have remained a city of chevaliers, and the merchants and frauds would have remained in Semifonte (an old city near Petrognano). The Conti's household would still own Montemurlo, the Cerchi would be in Acone and maybe the Buondelmonti still in Valdigrieve.
- In verse 70, the stanza uses several metaphors to mean that the lesser, the better, using the examples of Luni, Orbisaglia (destroyed cities) Chiusi and Senigallia (cities who went corrupt because of new citizens).
- In verse 82 Fortune is likened to the Moon that covers and uncovers seashores with high tides. The he lists all the ancient aristocratic households of Florence: Ughi, Catellini, Filippi, Greci, Ormanni, Alberichi, (dying out), Sannella, Arca, Soldanieri, Ardinghi, Bostichi. In the palace of Porta San Pietro (where the Cerchi will live in the XIV century, causing havoc in Florence) the Ravignani, ancestors of Guido Guerra and Bellincione Berti, used to live. The Pressa were great rulers, and the Galigaio great chevaliers; other families were Pigli, Sacchetti, Giuochi, Fifanti, Barucci, Galli, and the Chiaramontesi (that became famous for fraud); then the Calfucci (ancestors of the Donati); Sizi, Arrigucci.
- In verse 109 the Uberti (see Canto X of Inferno) went down because of their own arrogance and the Lamberti (having golden balls as coat of arms) made Florence great. Then with another periphrasis, he mentions the Visdomini and Tosinghi, who now take advantage of the diocese's vacancy, to get richer.
- In verse 115, he mentions the Adimari, who are strong to the weak, and weak to the powerful; Ubertino Donati was against the marriage between Donati and Adimari (decision taken by the father-in-law Bellincione Berti). The Caponsacchi had already moved from Fiesole, and Giudi and Infangati were already newly citizens as well.
The gate of the walled city was Porta Della Pera, named after that noble household (Pera). Those who are proud of having the the name and the coat of arms of the Baron, Ugo di Toscana were knighted by the same Baron. Giano della Bella (who still has his coat of arms) sides with the populace. There were still the Gualterotti and the Importuni, and Borgo Santi Apostoli would be quieter, if the new citizens hadn't moved in. The Amidei and his vassals, that will cause the civil conflict of the XIV century, were honored back then.
- In verse 141, Cacciaguida refers to Buondelmonte Buondelmonti, that caused the civil war of Florence, by breaking off the engagement with a daughter of the Amidei; he should have drowned in the Ema stream, before moving to Florence. Because the Amidei murdered him to punish him.
- In the last stanzas, the banner of the Florentine coat of arms was never dragged downward, meaning that Florence was never defeated in battle.

 

[Estro Felino]

Seventeenth Canto
Dante wishes to know his own fate, and does know that Cacciaguida was the right person to disclose it to him*. He tells Cacciaguida** how the souls of Hell and Purgatory have already predicted his future misfortune. So he needs to know the truth from a person he can fully trust. In clear and understandable Latin Cacciaguida explains that in the worldly dimension contingency is already known by the God's mind. Although it doesn't mean that these events will actually take place, as a boat doesn't descend through the stream just because someone is watching it.
Cacciaguida predicts that Dante will have to flee from Florence, because of the Vatican, where all that is Christian is commodified. The winners (Black Guelphs) will blame the offended part (White Guelphs), but Godly Punishment will make them see the truth. Dante will have to beg for the protection of the powerful: “you will see how hard it is come up and down alien stairways”, and will share his exile with very bad companions, who will regret and their behavior. He will abandon them, and his first protector will be Bartolomeo della Scala, in Verona, who will be so kind and generous to him. In 1312 his son Cangrande will have become a valorous warrior of faith (he was still nine in 1300). He will do so much good to others, so Cacciaguida advises Dante to trust him. Then he tells incredible things about him that Dante cannot disclose.
Dante replies that he is ready to leave his beloved city, but is afraid that he will lose the support of other cities, because of the controversial content of his Divine Comedy. If he faithfully reports all that he has seen in the three realms of the Afterlife, so many people will feel offended; if he doesn't, he will lose the chance to be remembered by the future generations. Cacciaguida smiles, saying that only those devoid of clean conscience will feel offended: “Remove all lies, and disclose all the truth: let those with scabies scratch themselves”. Bad or good examples of famous people will be more recognizable by the readers, points out Cacciaguida, so it's good to expose them.


* As Phaethon went to his mother Clymene to ascertain the truth about his own father (whether his father was Apollo), Dante wanted to know the truth about his own destiny (the exile). In verse 5 Cacciaguida is called the holy light that had changed place. In verse 7 Dante's thirst for knowledge is called “the fire of his desire”, that needs to be expressed.
** A periphrasis means to say that Cacciaguida reads Dante's mind, as humans understand that a triangle cannot have two obtuse angles. In verse 34 he means that the language used by Cacciaguida was understandable Latin , distant from the redundant talk of the ancient living before Christ. In verse 43 he refers to Hippolytus who had to flee Athens because of his cruel stepmother Phaedra had falsely accused him of rape. In verse 56 the first bitter part of the exile is likened to the first arrow shot at Dante. In verse 72 the name of Cangrande della Scala is omitted : the Lombard (Northern Italian person) that has a big eagle as coat of arms. In verse 82, the year 1312 is defined as the year where the Gascon (Pope Clement V) deceived Emperor Henry VII of Luxemburg.
*** Cacciaguida's prediction is likened as the weave of the cloth that Dante had asked for. In verse 131, Dante's truth is likened to a bitter meal, that once digested will be vital nourishment for the readers. Or like the wind (verse 133) that beats the highest trees (the most intelligent).

 

[Estro Felino]

Eighteenth Canto
Beatrice comforts Dante saying that Godly Justice is great, and her eyes became so beautiful that worldly words cannot describe them. And Dante pauses and admires all that splendor, because he could see God's love in her gaze. Then Cacciaguida resumes his talking, since he wants Dante to meet the other glorious warriors of the Sphere of Mars*. He says that as soon as he will name the blessed, they will glow on that cross. For instance, he calls Joshua, and all of a sudden, a light as fast as a thunderbolt lightened up. He names Maccabeus and a light spinned like a top. Then Charlemagne, Roland of Roncevaux, William of Gellone, Rainouart, Geoffrey of Bouillon, Robert Guiscard.
After doing that, he starts singing again, and Dante turns his gaze to Beatrice, whose eyes shone brighter and brighter, and all that splendor was pervading Dante all around; all of a sudden he realizes that he is not before red Mars any more, but before candid Jupiter**. The Sphere of Jupiter was filled with lights filled with love, and they looked like forming big letters, singing altogether like birds after their meal; Dante prays the Muses to recall the exact thirty-five gold-glowing letters that he saw in Pardise: “diligite iustitiam qui iudicatis terram” (Wisdom of Solomon 1:1). That gold made Jupiter look like silver.
Then Dante sees other lights coming down and singing where the last M was. From that spot, thousands of lights turned the M*** into the figure of an eagle (the head in the middle of the two wings). The beauty of that image reminded Dante of God's artistic greatness. Dante understands that the Sphere of Jupiter is that of the spirits of justice, and prays God (Who infuses the thirst for justice in men) to admonish the unrighteous in the Church, as Jesus did with the money-changers at the Temple. He begs the beautiful array of that Sphere to pray for those who are led astray because the Church sets a negative example. Pope John XXII wages war not with swords, but denying the Communion (through excommunications), and demanding money. Forgetting that the martyrs of the Church, Saint Peter and Saint Paul are still alive (in Paradise). All that he cares about is the florins, coined by Florence, the city that has Saint John the Baptist as patron****.


*Cacciaguida likens the cross to the tree of the fifth Sphere that always fructifies and never goes barren. Then he names the several glorious warriors of the past, that would be source of inspiration for every Muse: Joshua, Judas Maccabeus (who led the revolt against the Seleucid Empire), Charlemagne, Roland of Roncevaux; William of Aquitaine (the hero of the Chanson de Guillaume), Rainouart (character of the Chanson); Godfrey of Bouillon (leader of the First Crusade) and Robert Guiscard (the Norman who conquered Sicily defeating the Arabs). The latter are all crusaders and martyrs who fought the Saracens.
** Dante likens the sudden change of the horizon to a woman whose face becomes candid again after blushing; Mars had become clearer and whiter: actually the poet realizes they are before Jupiter and not Mars.
Dante invokes the Muses (Pegasus' woman, because Pegasus had made the spring Hippocrene flow from the Mount Helicon, mount of poetic inspiration) to inspire him, so he is able to remember the exact words, as he had read them in Paradise. Dante likens those lights as fire sparks that are visible whenever a fire is revived, that the fools interpret as divination tools.
***The Gothic font M had the outer lines as convex arches, that looked like eagle's wings. The central part of the M became the body of the eagle and a head poked from it. In verse 113 there is a verb, lilify (become like a lily) because the M had become like the lily of France.
**** Dante means that in the coins, the florins the image of Saint John the Baptist was minted. So John XXII only cares about this saint (meaning he cares about money only).

 

[Estro Felino]

Nineteenth Canto
The eagle was made up of countless souls, each glowing like a ruby hit by sunlight. They started speaking as one single eagle, and Dante is not able to describe such an ineffable vision with words; they were all people who fought for piety and justice in life (mostly just rulers).
Dante gently asks them to remove an ancient doubt of his*: he knows that the Thrones (the angelic intelligences of the Sphere of Jupiter) see how Godly Justice operates; he yearns to know how Pagans (people who have never known God) will be judged. The eagle rejoices, singing**, pointing out that God's infinite wisdom couldn't be contained in every creature; for instance, Satan was the most intelligent angel, yet he decided to fall miserably. Human intelligence is just a ray of the Godly Light, and that is why it cannot comprehend this Light fully. There are sinless, good people who live on the shores of the Indus: how can they be blamed for not being baptized? (wonders the poet). The eagle tells that man's intellect is not able to comprehend the inscrutability of Godly Will: all that conforms to Her, is just and good. After saying that, the eagle whirls and sings a beautiful melody; adding: “as you don't understand my music notes, so cannot mortals understand the eternal judgment . Nobody ascended to this realm, unless they believed in Christ, either before or after His crucifixion”. But on Doomsday there will be non-Christians who will be much closer to Christ than those who have always invoked His name. Because the wicked will be severed from among the just and the Ethiopians and the Persians will condemn all evil Christian rulers, whose misdeeds will be engraved in God's Book. They will be reading about Albert I of Habsburg**** ; how Philippe the Fair minted false coins; how Edward I of England invaded Scotland; about Ferdinand IV of Castile, Wenceslaus II of Bohemia, Charles II of Anjou's, Frederick III of Sicily and James II of Aragon (his brother) and James of Mallorca (his uncle); Denis of Portugal, Haakon V of Norway, Stefan Uroš of Serbia, Henry II of Cyprus. Which means that even non-Christians can do God's will, unlike some Christians.

*Dante likens the souls to perpetual flowers in a bouquet; his doubt is likened to a fast (hunger for knowledge). In verse 67 Dante's doubt is likened to a den, that now is opened (truth is disclosed to him).
** The eagle is likened to a falcon whenever it is freed from its own cap, and it flaps the wings, showing all its joy for seeing again. Falconry used the little cap as training device.
*** God is likened to a designer that uses the caliper to trace the borders of the world: He couldn't have impressed his word (wisdom) evenly. Man can scan Godly Justice as swimmers try to scan the bottom of the sea, but in high seas, the bottom is so deep that swimmers cannot see it. No Light comes but from God (the Serene that is never obscured); any other light is a deception of the sense, is poison. In verse 79 there is a metaphor: a person who claims to judge things that happen a thousands mile away, with the sight of a span (a person who claim to judge something that crosses the limits of human comprehension). In verse 91, the eagle is likened to a stork that has just fed her own chicks (Dante) and flies away from the nest; in verse 102 the eagle is omitted through a periphrasis (the sign that made Romans famous worldwide).
**** Albert I of Hapsburg will occupy the kingdom of Bohemia, putting an end to it; Philippe the Fair is called the evil of the Seine river who will be mauled to death by a wild boar; Edward I of England and Robert I of Scotland will fight each other, invading each other's kingdoms; in verse 131 Sicily is mentioned through a periphrasis (the island of fire where Anchises died); in the following stanza, the crown of Aragon will be tainted by both James of Mallorca and James II of Aragon, uncle and brother of Frederick III of Sicily; in verse 140 Stefan Uroš is called the one who did evil by adopting the currency of Venice. Then, Dante praises Hungary, for standing up against tyranny; and prays Navarre may use the Pyrenees as stronghold against invaders. In verse 145, Henry II of Cyprus is omitted with a periphrasis: the man Lefkosia and Famagosta complain about.

 

[Estro Felino]

Twentieth Canto
As soon as the eagle starts singing, the lights filled with love, glowed brighter and brighter, and Dante is not able to describe such vision and sounds*. Then the eagle stops singing and Dante can hear a sound of impetuous river, coming out of the eagle's beak: it's like that image was alive and talking. She said that her eye (that in mortal eagles bears the sunlight) was made up of the greatest blessed in the Sphere of Jupiter. The one who shone the most in the eye pupil is David, the Psalms composer; one of the five making up the eyebrow is Trajan, who comforted the widow; and next to him, king Hezekiah, that delayed his own death. Then there is Constantine, the emperor who thought it was a good thing to leave Rome to the Pope, moving the court to Byzantium (but now understands it was a bad decision). Then in the eyebrow arch, William II the Norman king who ruled Sicily and Naples, now complaining about their current rulers, Frederick III of Aragon and Charles II of Anjou. The fifth was the Trojan Ripheus***, and that astonished Dante, since he was a Pagan. Then the eagle fell silent, whereas Dante was assailed by so many doubts, involving the presence of Pagans (Trajan and Ripheus) in Paradise, so he asked for clarifications. The eagle shone again, saying that Dante is like those who know things by their name, but not by their essence, unless someone explains it to them. After quoting Matthew 11:12, she says that Godly Will bows to human love and hope (Theological Virtues) and wins by mercy. Trajan and Ripheus died as Christians: in Limbo, Trajan prayed so much God to make him rise from the dead, that He granted his wish. He lived little, but loving God so much, that he gained Paradise. Ripheus was so thirsty for Justice, that God made him have the vision of Jesus and the future redemption. So he rejected Paganism and converted to the real God, and was baptized in the presence of the three Theological Virtues. The eagle concludes saying that nobody knows who the predestined are, since God's plans are inscrutable. So men should not judge anyone, because Godly will is what all the blessed want, as well.
Dante is satisfied with the sweet medicine (the eagle's explanation) and sees Trajan and Ripheus glowing in unison, as the singer is accompanied by the citharist.


* Dante likens that vision to the sunset, when the sunlight fades away and is slowly replaced by the light of countless stars: the eagle (called the symbol of the world and of his emperors) fell silent and all the lights started glowing and singing. Then the lights are likened to lapils and gems lightening up the sixth Sphere. In verse 24 the beak is called the bagpipe mouthpiece.
** The eagle that falls silent is likened to a lark that flies and whirls around, singing beautifully and then lands, satisfied with his singing. Dante likens himself to glass, whose content is visible because it's transparent (so he couldn't retain his astonishment).
*** Ripheus was a character of the Aeneid (II, 426), a Trojan warrior killed by the Greeks.

 

[Estro Felino]

Twenty-first Canto
Beatrice was not smiling: if she had smiled, she would have glowed so brightly, that she would have instantly incinerated Dante*. For instance, the closer they get to God, the more the blessed reflect His splendor: they had arrived in the Sphere of Saturn**, that has an influx on the world in conjunction with Leo, and Dante spots a huge golden stairway whose top was so high, that human eyesight couldn't even see it; so many lights were coming down those steps, as many as stars. And one light came closer to them, and Dante: “I can see the Love shining for me” . Seeing that Beatrice wasn't saying anything, Dante lingers, but then she encourages him; so Dante kindly asks that blessed why he had come close to him, and why he can't hear the sweet singing like in the other spheres. The blessed replies that as a mortal, his hearing wouldn't bear the heavenly singing; and that he came to welcome him to show him his high charity. Dante asks him why he was chosen by God to welcome him alone, among so many spirits. That blessed whirls around himself, rotating like a millstone, and started saying that Godly Light penetrates himself and his brightness is the reflection of God's love. But not even Mary, the brightest blessed, or the closest Seraphim to God could answer Dante's question about predestination, since nobody can read God's inscrutable design. Then he tells Dante to admonish the people who claim to know that. Since not even the blessed are able to read Godly Wisdom, neither can men on Earth, whose sight is obfuscated by the misleading worldly dimension. So Dante changes subject, humbly asking him who he was. The blessed was Peter Damian, who lived in the hermitage of Fonte Avellana***, totally absorbed in fasting and prayer. Before that, he was known as Peter Peccator in the Church of Saint Mary of Ravenna. That hermitage is empty now because so few people wish to dedicate their own life to contemplation. As an old man he received the cardinal robe and hat, now worn by very unworthy people, who crave for luxury and wealth. Whereas Saint Peter and Saint Paul lived on people's charity, the overweight cardinals demand to be carried in their litters, and ride on their horses entirely covered by their long robes****. God is so displeased with them. Hearing that, so many blessed start coming down the steps, and shining beautifully. All of a sudden they sent out such a deafening and supernatural cry.

*Beatrice speaks of Semele, that was incinerated by Zeus while being impregnated with Dionysus. The woman had asked Zeus to reveal himself with all his effulgence. Fortunately Zeus saved the fetus, growing him within his thigh. In verse 12, there is another simile: Dante would be incinerated like a branch is set on fire by a thunderbolt.
**The Sphere of Saturn is defined through a periphrasis: “within the crystal (the sphere) that is named after the dear commander of the world (that the sphere encircles) under whom every evil didn't exist”. It refers to the fact that Saturn ruled during the Golden Age, where people where happy and evil didn't exist. In verse 35 Dante likens those blessed to gray crows, that at dawn, fly here and there, resting under the first rays of the sun to warm up their cold feathers. In verse 46 Beatrice is defined as “the woman who tells me when and how to speak and to be silent”. In verse 91, some scholars say that Peter Damian means Mary, the brightest soul in Heaven. Actually Mary (like Jesus) is present in Heaven in body and soul, so he probably means someone else like Saint Peter.
***Peter Damian indicates where the hermitage of Fonte Avellana is: between the two seashore of Italy (Tyrrhenian and Adriatic) there are the Apennines, which are not that distant from Dante's land (Tuscany) where thunderbolts are lower, there is Mount Catria. In verse 115, he means meals with olive oil. In verse 118, with a metaphor, Peter Damian says that that cloister used to produce contemplative souls abundantly, likening it to a fertile field. In verse 123 he means the Chiesa di Santa Maria in Ravenna. In verse 125 the red hat of Cardinal is called “ the hat that is worn by worse and worse people”. In verse 127 Peter is called Cefas and Paul is called “the great recipient of the Holy Spirit”.
**** In verse 133 Damian describes the image of those fat cardinals entirely covering their horses, and says it seems that two beasts are covered with the same skin.

 

[Estro Felino]

Twenty-second Canto
Dante was terrified by that loud of scream and turns his gaze to Beatrice who tells him that in Paradise Godly Justice resounds in the voice of the blessed, since God will punish the debauchery of the Church. All of a sudden Dante spots hundreds of lights coming towards him, and the brightest comes close to him. That blessed tells him he shouldn't be afraid of asking away, since they all yearn to answer his questions. It was Saint Benedict from Monte Cassino*; he points at all the blessed, saying they used to be contemplatives in life. Among them, Macarius and Romuald, Benedict's confreres. Dante says that his ardor of love is disclosed to him, as the rose is opened by the sunlight. And kindly wishes he could see Benedict as he looked like on Earth. The holy monk says that all his wishes will be granted in the Empyrean, where God is. For instance, the infinite stairway ends up in the Empyrean: it is the ladder Genesis 28:12 speaks of.
Benedict says that so few people want to be contemplatives** nowadays; and the Benedictine rule is not followed any more, since the monasteries are filled with unworthy monks. But their greatest sin is to mismanage the tithes, which are supposed to be for the poor, not for monks' urges. Saint Peter, Saint Francis and Benedict himself made vow of poverty, but things are getting worse and worse in the Church. The opened Red Sea (Exodus 14:21) and the blocked Jordan River (Joshua 3:14) are more surprising than how God will punish the monks' unworthiness.
Then he and the other blessed come together, and as in a whirlpool, go up the steps. Beatrice tells Dante to follow them, and they ascend that ladder so fast, that in an instant, he finds himself before the constellation of Gemini*** (in the sphere of the Fixed Stars). He praises his own Zodiac sign that gave him so much intellect and creativity and he is aware it's the first constellation of Gemini that will inspire him to write the final and most compelling part of his Comedy.
Beatrice warns him that they are close to God (the ultimate salvation) and suggests him to look behind, to see how far they are from Earth. Dante can see the seven planets, and the Earth which looked so insignificant and tiny****, compared to the greatness of Paradise. He sees the Moon without lunar spots (he understands that they were just a deception of light, due to the corruptibility of matter); he could see all planets, in their speed and dimensions, and Earth at the center of the universe.

*Montecassino is defined as “the mount that skirts the village of Cassino, which was inhabited on its top by deceived people (pagans). And Benedict says he was the first to evangelize those people (he spread the name of the one (Christ) who was the first to bring the Truth on Earth, which elevates us so high”. In verse 47 Godly Love is defined as a heat that makes flowers (vows) and holy fruits (works) arise.
**Benedict uses a metaphor (nobody wants to lift his own feet from the ground) and his monastic rule remains on papers. The walls of the monasteries left are turned into caves (he means brigands' dens) and the monks' habits are filled with expired flour (the monks are debauched). In verse 80 Benedict says that tithing is the usury that displeases God the most, since it is the fruit (the business) that drives them crazy: the money of the Church is for the poor (the people who beg out of God's charity) but the monks use it on their own families or on worse (vices). In verse 85, Benedict uses a metaphor saying that the people's flesh is so weak, that the good starts last not so long, as the oak produces oats in little time. In verse 93, with a metaphor, Benedict says things are getting worse and worse (the white is going brown).
***Dante describes the incredibly fast ascent to the Sphere of the Fixed Stars (called the ultimate salvation in verse 124), saying on Earth, there's nothing comparable of his wing (ascent), since one climbs up naturally. In verse 106 he addresses himself to the readers, saying that the time of his ascent (when he sees Gemini, the sign after Taurus) is shorter than how long it would take for them to put the finger through the fire and to pull it out immediately. In verse 117, with a periphrasis he calls his own birth as “the moment where he breathed the Tuscan air for the the first time”. In verse 131 Beatrice means that the sphere is that of the Triumphing Spirits.
****Dante says that he agrees with those who says Earth is insignificant, and those who think of the otherworldly dimension are rightful men. In verse 139 the Moon is called “Latona's daughter" that is, Artemis, while in verse 142 the Sun is called “Hyperion's son” since Helios was son of Hyperion. Mercury and Venus are called after the names of Hermes' and Venus' mothers respectively: Maya, and Dion. Jupiter is called the aster between the father (Saturn or Chronos) and the son (Mars or Ares) of Zeus.

 

[Estro Felino]

Twenty-third Canto
Beatrice was standing towards the highest part of the celestial vault* as if she was waiting for something. All of a sudden, the Heaven became brighter and brighter and she, with glowing eyes, cries: “Here the arrays of the triumph of Christ and all the fruit picked by the motion of these spheres”.
Dante sees thousands of lights lightened up by a little sun in the middle**, and his eyesight couldn't bear that spectacle. And Beatrice “Above you is the Wisdom and the Power (Jesus) that spread the pathway between Heaven and Earth, which was highly expected”. All of a sudden, Dante feels his mind is expanding enormously, as if it was coming out of his body: as soon as he returns into himself, he cannot recall what had happened in that moment, despite his efforts. Beatrice explains that he has seen Christ's triumph, and now his eyesight can bear the splendor of her smile without any fear. Dante rejoices and stares at her: he says that even if the Muses, Polyhymnia and her sisters, infused all the most beautiful verses into him, he wouldn't be able to express one thousandth of the beauty, the radiance and the brightness of Beatrice's smile.
Dante is aware that he needs to exalt and sublimate his poetry even more, in the last part of his voyage, since the boat of his inspiration has become too little to describe what he sees.
But Beatrice points at the beautiful garden before Dante's eyes: “Here is the rose (Mary) in whose womb the Godly Word became flesh, and here are the lilies (apostles) whose scent led to the right path”. Dante could see countless lights (the blessed) lightened up by glowing rays: the source of that Light, Christ, had risen much higher, to enable Dante's human eyesight to visualize the beauties of the eighth Sphere. Dante stares at the brightest light of all: the Virgin Mary, the vivid star that won both in this world and in the other. Another crown-shaped light came down, whirled and encircled her all over. The sweetest melody on earth would sound like a thunder compared to the unworldly, divine lyre that said: “I am the angelic love that spins around the high rejoicing, coming from the womb that hosted our desire, and I will spin as long as you follow your Son to the Supreme Sphere, which you will make brighter”. It was Archangel Gabriel, and all the blessed beautifully started singing “Mary”. Dante's eyes couldn't follow Mary while she was ascending to the Primum Mobile, the last sphere: whereas, all the blessed would stretch their arms towards her, out of devotion. They start to sing Regina Cœli so sweetly, that Dante wishes he could stay there forever. In the eight sphere Saint Peter (the one who has the key of Paradise) celebrates Christ's triumph with all the Triumphant Spirits of the Ancient and the New Testament, under Jesus and Mary's eyes.


*Beatrice, who is waiting for the Triumph of Christ, is likened to a bird among branches, that waits for the dawn to come, so it can look for food to feed its little chicks. Beatrice (verse 11) is turned towards the “side under which the sun turns out to be less hasty” meaning she is towards the Southern part of the celestial vault. In verse 13 Dante defines himself as “someone who would want something, but waiting, is content with hope”.
**Dante likens the spectacle to a full moon night, where the bright moonlight lightens up all stars. The moon is called Trivia (because Selene was the threefold goddess Artemis, Hecate and Persephone), whereas the stars are called nymphs. In verse 40 Dante describes how he went out of his body, likening it to a thunderbolt expands within a cloud so much that it bursts out and strikes the earth. In verse 55, with a metaphor, he likens poetic inspiration to milk that the Muses make more abundant. In verse 64 he likens the task of describing the VIII sphere to “a burden on mortal shoulders”. In verse 67 he likens his poetic flair to a boatman sailing on a too small boat with a daring bow (too small to define Heaven). In verse 79 Dante likens the vision of the blessed lightened up by the light of Christ to the sun rays coming out of the sun hidden behind the clouds. In verse 88 Mary is called the “name of the beautiful flower I invoke in the morning and in the evening,”, which pushes Dante's soul to see the greatest flame. In verse 91, through a periphrasis Dante says that “as soon as his eyes (both lights) visualize the quality and quantity of the vivid star that is victorious both down here and up there”, alluding that Mary was the mother of God on Earth and was admitted to Heaven. In verse 100 the singing of the Triumph of Mary is called “the lyre with which the beautiful sapphire (Mary) the brightest Heaven is sapphirized with (meaning it becomes precious with the sapphire hue)”.
***The Primum Mobile is called “the royal mantel enfolding all volumes of the world, that glows more and more with the Spirit of God and His laws”. In verse 121 the blessed are likened to babies stretching their arms to the mother. In verse 130 Dante describes the abundance of the blessed, likened to rich coffers that in life sowed good actions, saying that the worldly dimension is just like an “Babylonian exile” whereas in Heaven people enjoy all the treasury (merits) gained on Earth.