As at the name of Thisbe, Pyramus, at point of death, opened his eyelids and looked at her, what time the mulberry became vermilion, so, my obduracy becoming softened, I turned me to the wise Leader, hearing the name that in my memory is ever welling up. Whereat he nodded his head, amid said, "How! do we want to stay on this side?" then he smiled as one doth at a child who is conquered by an apple.

Then within the fire he set himself before me, praying Statius, that he would come behind, who previously, on the long road, had divided us. When I was in, into boiling gla.s.s I would have thrown myself to cool me, so without measure was the burning there. My sweet Father, to encourage me, went talking ever of Beatrice, saying, "I seem already to see her eyes. A voice was guiding us, which was singing on the other side, and we, ever attentive to it, came forth there where was the ascent. "Venite, benedicti patris mei,"[1] sounded within a light that was there such that it overcame me, and I could not look on it. "The sun departs," it added, "and the evening comes; tarry not, but hasten your steps so long as the west grows not dark."

[1] "Come, ye blessed of my Father."--Matthew, xxv. 34.

The way mounted straight, through the rock, in such direction[1]

that I cut off in front of me the rays of the sun which was already low. And of few stairs had we made essay ere, by the vanishing of the shadow, both I and my Sages perceived behind us the setting of the sun. And before the horizon in all its immense regions had become of one aspect, and night had all her dispensations, each of us made of a stair his bed; for the nature of the mountain took from us the power more than the delight of ascending.

[1] Toward the east.

As goats, who have been swift and wayward on the peaks ere they are fed, become tranquil as they ruminate, silent in the shade while the sun is hot, guarded by the herdsman, who on his staff is leaning and, leaning, watches them; and as the shepherd, who lodges out of doors, pa.s.ses the night beside his quiet flock, watching that the wild beast may not scatter it: such were we all three then, I like a goat, and they hike shepherds, hemmed in on this side and on that by the high rock. Little of the outside could there appear, but through that little I saw the stars both brighter and larger than their wont. Thus ruminating, and thus gazing upon them, sleep overcame me, sleep which oft before a deed be done knows news thereof.

At the hour, I think, when from the east on the mountain first beamed Cytherea, who with fire of love seems always burning, I seemed in dream to see a lady, young and beautiful, going through a meadow gathering flowers, and singing she was saying, "Let him know, whoso asks my name, that I am Leah, and I go moving my fair hands around to make myself a garland. To please me at the gla.s.s here I adorn me, but my sister Rachel never withdraws from her mirror, and sits all day. She is as fain to look with her fair eyes as I to adorn me with my hands. Her seeing, and me doing, satisfies."[1]

[1] Leah and Rachel are the types of the active and the contemplative life.

And now before the splendors which precede the dawn, and rise the more grateful unto pilgrims as in returning they lodge less remote,[1] the shadows fled away on every side, and my sleep with them; whereupon I rose, seeing my great Masters already risen.

That pleasant apple which through so many branches the care of mortals goes seeking, to-day shall put in peace thy hungerings."

Virgil used words such as these toward me, and never were there gifts which could be equal in pleasure to these. Such wish upon wish came to me to be above, that at every step thereafter I felt the feathers growing for my flight.

[1] As they come nearer home.

When beneath us all the stairway had been run, and we were on the topmost step, Virgil fixed his eyes on me, and said, "The temporal fire and the eternal thou hast seen, son, and art come to a place where of myself no further onward I discern. I have brought thee here with understanding and with art; thine own pleasure now take thou for guide: forth art thou from the steep ways, forth art thou from the narrow. See there the sun, which on thy front doth shine; see the young gra.s.s, the flowers, the shrubs, which here the earth of itself alone produces. Until rejoicing come the beautiful eyes which weeping made me come to thee, thou canst sit down and thou canst go among them. Expect no more or word or sign from me. Free, upright, and sane is thine own free will, and it would be wrong not to act according to its pleasure; wherefore thee over thyself I crown and mitre."

CANTO XXVIII. The Earthly Paradise.--The Forest.--A Lady gathering flowers on the bank of a little stream.--Discourse with her concerning the nature of the place.

Fain now to search within and round about the divine forest dense and living, which tempered the new day to my eyes, without longer waiting I left the bank, taking the level ground very slowly, over the soil that everywhere breathes fragrance. A sweet breeze that had no variation in itself struck me on the brow, not with heavier blow than a soft wind; at which the branches, readily trembling, all of them were bending to the quarter where the holy mountain casts its first shadow; yet not so far parted from their straightness, that the little birds among the tops would leave the practice of their every art; but with full joy singing they received the early breezes among the leaves, which kept a burden to their rhymes, such as gathers from bough to bough through the pine forest upon the sh.o.r.e of Chia.s.si, when Aeolus lets forth Sirocco.[1]

[1] The south-east wind.

Now had my show steps carried me within the ancient wood so far that I could not see back to where I had entered it: and lo, a stream took from me further progress, which toward the left with its little waves was bending the gra.s.s that sprang upon its bank.

All the waters, that are purest on the earth, would seem to have some mixture in them, compared with that which hides nothing, although it moves along dusky under the perpetual shadow, which never lets the sun or moon shine there.

With feet I stayed, and with my eyes I pa.s.sed to the other side of the streamlet, to gaze at the great variety of the fresh may; and there appeared to me, even as a thing appears suddenly which turns aside through wonder every other thought, a solitary lady, who was going along, singing, and culling flower from flower, wherewith all her path was painted. "Ah, fair Lady,[1] who warmest thyself in the rays of love, if I may trust to looks which are wont to be witnesses of the heart, may the will come to thee," said I to her, "to draw forward toward this stream, so far that I can understand what thou art singing. Thou makest me remember where and what was Proserpine, at the time when her mother lost her, and she the spring."

[1] This lady is the type of the life of virtuous activity. Her name, as appears later, is Matilda. Why this name was chosen for her, and whether she stands for any earthly personage, has been the subject of vast and still open debate.

As a lady who is dancing turns with feet close to the ground and to each other, and hardly sets foot before foot, she turned herself on the red and on the yellow flowerets toward me, not otherwise than a virgin who lowers her modest eyes, and made my prayers content, approaching so that the sweet sound came to me with its meaning. Soon as she was there where the gra.s.ses are now bathed by the waves of the fair stream, she bestowed on me the gift of lifting her eyes. I do not believe that so great a light shone beneath the lids of Venus, transfixed by her son, beyond all his custom. She was smiling upon the opposite right bank, gathering with her hands more colors which that high land brings forth without seed. The stream made us three paces apart; but the h.e.l.lespont where Xerxes pa.s.sed it--a curb still on all human pride--endured not more hatred from Leander for swelling between Sestos and Abydos, than that from me because it opened not then.

"Ye are new come," she began, "and, perchance, why I smile mu this place chosen for human nature as its nest, some doubt holds you marvelling; but the psalm 'Delectasti'[1] affords light which may uncloud your understanding.And thou who art in front, and didst pray to me, say, if else thou wouldst hear, for I came ready for every question of thine, so far as may suffice." "The water," said I, "and the sound of the forest, impugn within me recent faith in something that I heard contrary to this." Whereon she, "I will tell, how from its own cause proceeds that which makes thee wonder; and I will clear away the mist which strikes thee.

[1] Psalm xcii. 4. "Delectasti me, Domine, in factura tua, et in operibus mannuum tuarum exultabo." "For thou, Lord, hast made me glad through thy work; I will triumph in the works of thy hands."

"The supreme Good, which itself alone is pleasing to itself, made man good, and for good, and gave this place for earnest to him of eternal peace. Through his own default he dwelt here little while; through his own default to tears and to toil he changed honest laughter and sweet play. In order that the disturbance, which the exhalations of the water and of the earth (which follow so far as they can the heat) produce below, might not make any war on man, this mountain rose so high toward heaven, and is free from them from the point where it is locked in.[1] Now because the whole air revolves in circuit with the primal revolution,[2]

if its circle be not broken by some projection, upon this height, which is wholly disengaged in the living air, this motion strikes, and makes the wood, since it is dense, resound; and the plant being struck hath such power that with its virtue it impregnates the breeze, and this then in its whirling scatters it around: and the rest of the earth, according as it is fit in itself, or through its sky, conceives and brings forth divers trees of divers virtues. It should not seem a marvel then on earth, this being heard, when some plant, without manifest seed, there takes hold. And thou must know that the holy plain where thou art is full of every seed, and has fruit in it which yonder is not gathered. The water which thou seest rises not from a vein restored by vapor which the frost condenses, like a stream that gains and loses breath, but it issues from a fountain constant and sure, which by the will of G.o.d regains as much as, open on two sides, it pours forth. On this side it descends with virtue that takes from one the memory of sin; on the other it restores that of every good deed. Here Lethe, so on the other side Eunoe it is called; and it works not if first it be not tasted on this side and on that. To all other savors this is superior.

[1] Above the level of the gate through which Purgatory is entered, as Statius has already explained (Canto XXI), the vapors of earth do not rise.

[2] With the movement given to it by the motions of the heavens.

"And, though thy thirst may be fully sated even if I disclose no more to thee, I will yet give thee a corollary for grace; nor do I think my speech may be less dear to thee, if beyond promise it enlarge itself with thee. Those who in ancient time told in poesy of the Age of Gold, and of its happy state, perchance upon Parna.s.sus dreamed of this place: here was the root of mankind innocent; here is always spring, and every fruit; this is the nectar of which each tells."

I turned me back then wholly to my Poets, and saw that with a smile they had heard the last sentence; then to the beautiful Lady I turned my face.

CANTO XXIX. The Earthly Paradise.--Mystic Procession or Triumph of the Church.

Singing like a lady enamored, she, at the ending of her words, continued: "Beati, quorum tecta sunt peccata;"[1] and, like nymphs who were wont to go solitary through the sylvan shades, this one desiring to see and that to avoid the sun, she moved on then counter to the stream, going up along the bank, and I at even pace with her, following her little step with little. Of her steps and mine were not a hundred, when the banks both like gave a turn, in such wise that toward the east I faced again. Nor thus had our way been long, when the lady wholly turned round to me, saying, "My brother, look and listen." And lo! a sudden l.u.s.tre ran from all quarters through the great forest, so that it put me in suspect of lightning. But because the lightning ceases even as it comes, and this, hasting, became more and more resplendent, in my thought I said, "What thing is this?" And a sweet melody ran through the luminous air; whereupon a righteous zeal caused me to blame the temerity of Eve, that, there, where time earth and the heavens were obedient, the woman only, and but just now formed, did not endure to stay under any veil; under which if she had devoutly stayed I should have tasted those ineffable delights before, and for a longer time. While I was going on and such first fruits of the eternal pleasure, all enrapt, and still desirous of more joys, in front of us the air under the green branches became like a blazing fire, and the sweet sound was now heard as a song.

[1] "Blessed are they whose transgressions are forgiven."--Psalm x.x.xii. 1.

O Virgins sacrosanct, if ever hunger, cold, or vigils I have endured for you, time occasion spurs me that I claim reward therefor. Now it behoves that Helicon pour forth for me, and Urania aid me with her choir to put in verse things difficult to think.

A little further on, the long tract of s.p.a.ce which was still between us and them presented falsely what seemed seven trees of gold. But when I had come so near to them that the common object, which deceives the sense,[1] lost not through distance any of its attributes, the power which supplies discourse to reason distinguished them as candlesticks,[2] and in the voices of the song, "Hosanna." From above the fair array was flaming, brighter by far than the Moon in the serene of midnight, in the middle of her month. I turned me round full of wonder to the good Virgil, and he replied to me with a look charged not less with amazement.

Then I turned back my face to the high things that were moving toward us so slowly they would have been outstripped by new-made brides. The lady cried to me, "Why burnest thou only thus with affection for the living lights, and lookest not at that which comes behind them?" Then saw I folk coming behind, as if after their leaders, clothed in white, and such purity there never was on earth. The water was resplendent on the left flank, and reflected to me my left side, if I looked in it, even as a mirror. When on my bank I had such position that only the stream separated me, in order to see better, I gave halt to my steps.

And I saw the flamelets go forward heaving the air behind them painted, and they had the semblance of streaming pennons, so that there above it remained divided by seven stripes all in those colors whereof the sun makes his bow, and Delia her girdle.[3]

These banners to the rear were longer than my sight, and according to my judgment the outermost were ten paces apart.

Under so fair a sky as I describe, twenty-four elders,[4] two by two, were coming crowned with flower-de-luce. All were singing, "Blessed thou among the daughters of Adam, and blessed forever be thy beauties."

[1] An object which has properties common to many things, so that at a distance the sight cannot distinguish its specific nature.

[2] The imagery of the Triumph of the Church here described is largely taken from this Apocalypse. "And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks."--Revelation, i. 12. "And there were seven lamps of fire burning before the throne, which are the seven Spirits of G.o.d."--Id., iv. 5. "And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord."--Isiah xi. 2.

[3] Delia, the moon, and her girdle the halo.

[4] "And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment."--Revelation, iv. 4. These four and twenty elders in white raiment, and crowned with white lilies, white being the color of faith, symbolize the books of the Old Testament.

After the flowers, and the other fresh herbage opposite to me on the other bank, were free from those folk elect, even as light followeth light in heaven, came behind them four living creatures, crowned each one with green leaves. Every one was feathered with six wings, the feathers full of eyes; and the eyes of Argus were they living would be such. To describe their forms I scatter rhymes no more, Reader; for other spending constrains me so that in this I cannot be liberal. But read Ezekiel, who depicts them as he saw them coming from the cold region with wind, with cloud, and with fire; and such as thou wilt find them in his pages such were they here, save that as to the wings John is with me, and differs from him.[1]

[1] These four living creatures symbolize the Gospels. Ezekiel (i.6) describes the creatures with four wings, but in the Revelation (iv. 8) John a.s.signs to each of them six wings: "and they were full of eyes within." They are crowned with green, as the color of hope.

The s.p.a.ce between these four contained a triumphal chariot upon two wheels, which by the neck of a griffon[1] came drawn along.

And he stretched up one and the other of his wings between the midmost stripe, and the three and three, so that he did harm to no one of them by cleaving it. So far they rose that they were not seen. His members were of gold so far as he was bird, and the rest were white mixed with red. Not Africa.n.u.s, or indeed Augustus, gladdened Rome with so beautiful a chariot; but even that of the Sun would be poor to it,--that of the Sun which, going astray,[2] was consumed at the prayer of the devout Earth, when Jove in his secrecy was just. Three ladies,[3] at the right wheel, came dancing in a circle; one so ruddy that hardly would she have been noted in the fire; the next was as if her flesh and bones had been made of emerald; the third seemed snow just fallen. And now they seemed led by the white, now by the red, and from her song the others took their step both slow and swift. On the left four[4] robed in purple made festival, following the measure of one of them who had three eyes in her head.

[1] The griffon, half eagle and half lion, represents Christ in his double nature, divine and human. The car which he draws is the Church.