[3] "They will hope in thee." See Psalm ix. 10.

[4] Divine song.

While I was speaking, within the living bosom of that burning a flash was trembling, sudden and intense, in the manner of lightning. Then it breathed, "The love wherewith I still glow toward the virtue which followed me far as the palm, and to the issue of the field, wills that breathe anew to thee, that thou delight in it; and it is my pleasure, that thou tell that which Hope promises to thee." And I, "The new and the old Scriptures set up the sign, and it points this out to me. Of the souls whom G.o.d hath made his friends, Isaiah says that each shall be clothed in his own land with a double garment,[1] and his own land is this sweet life. And thy brother, far more explicitly, there where he treats of the white robes, makes manifest to us this revelation."[2]

[1] "Therefore in their land they shall possess the double"

--(Isaiah, 1xi. 7); the double vesture of the glorified natural body and of the spiritual body.

[2] Revelation, vii.

And first, close on the end of these words, "Sperent in te" was heard from above us, to which all the carols made answer. Then among them a light became so bright that, if the Crab had one such crystal, winter would have a month of one sole day.[1] And as a glad maiden rises and goes and enters in the dance, only to do honor to the new bride, and not for any fault,[2] so saw I the brightened splendor come to the two who were turning in a wheel, such as was befitting to their ardent love. It set itself there into the song and into the measure, and my Lady kept her gaze upon them, even as a bride, silent and motionless. "This is he who lay upon the breast of our Pelican,[3] and from upon the cross this one was chosen to the great office."[4] Thus my Lady, nor yet moved she her look from its fixed attention after than before these words of hers. As is he who gazes and endeavors to see the sun eclipsed a little, who through seeing becomes sightless, so did I become in respect to that last fire, till it was said, "Why dost thou dazzle thyself in order to see a thing which has no place here?[5] On earth my body is earth; and it will be there with the others until our number corresponds with the eternal purpose.[6] With their two garments in the blessed cloister are those two lights alone which ascended:[7] and this thou shalt carry back unto your world."

[1] If Cancer, which rises at sunset in early winter, had a star as bright as this, the night would be light as day.

[2] Not for vanity, or love of, display.

[3] A common type of Christ during the Middle Ages, because of the popular belief that the pelican killed its brood, and then revived them with its blood.

[4] "Then saith he to the disciple, Behold thy mother!"--John, xix. 27.

[5] Dante seeks to see whether St. John is present in body as well as soul; his curiosity having its source in the words of the Gospel: "Jesus saith unto him, If I will that he tarry till I come, what is that to thee? . . . Then went this saying abroad among the brethren, that that disciple should not die."--John, xxi. 22, 23.

[6] Till the predestined number of the elect is complete.

[7] Jesus and Mary, who had been seen to ascend. See Canto XXIII.

At this word the flaming gyre became quiet, together with the sweet mingling that was made of the sound of the trinal breath, even as, at ceasing of fatigue or danger, the oars, erst driven through the water, all stop at the sound of a whistle.

Ah! how greatly was I disturbed in mind, when I turned to see Beatrice, at not being able to see her, although I was near her, and in the happy world.

CANTO XXVI. St. John examines Dante concerning Love.--Dante's sight restored.--Adam appears, and answers questions put to him by Dante.

While I was apprehensive because of my quenched sight, a breath which made me attentive issued from the effulgent flame that quenched it, saying, "While thou art regaining the sense of sight which thou hast consumed on me, it is well that thou make up for it by discourse. Begin then, and tell whereto thy soul is aimed, and make thy reckoning that sight is in thee bewildered and not dead; because the Lady who conducts thee through this divine region has in her look the virtue which the band of Ananias had."[1] I said, "According to her pleasure, or soon or late, let the cure come to the eyes which were gates when she entered with the fire wherewith I ever burn! The Good which makes this court content is Alpha and Omega of whatsoever writing Love reads to me, either low or loud." That same voice which had taken from me fear of the sudden dazzling, laid on me the charge to speak further, and said, "Surely with a finer sieve it behoves thee to clarify; it behoves thee to tell who directed thy bow to such a target."

And I, "By philosophic arguments and by authority that hence descends, such love must needs be impressed on me; for the good, so far as it is good, in proportion as it is understood, kindles love; and so much the greater as the more of goodness it includes within itself.

Therefore, to the Essence (wherein is such supremacy that every good which is found outside of It is naught else than a beam of Its own radiance), more than to any other, the mind of every one who discerns the truth on which this argument is founded must needs be moved in love.[2] Such truth to my intelligence he makes plain, who demonstrates to me the first love of all the sempiternal substances.[3] The voice of the true Author makes it plain who, speaking of Himself, says to Moses, 'I will make thee see all goodness.'[4] Thou, too, makest it plain to me, beginning the lofty proclamation which there below, above all other trump, declares the secret of this place on high."[5] And I heard, "By human understanding, and by authorities concordant with it, thy sovran love looks unto G.o.d; but say, further, if thou feelest other cords draw thee towards Him, so that thou mayest declare with how many teeth this love bites thee."

[1] Acts ix.

[2] The argument is,--Whatever is good kindles love for itself; the greater the good the greater the love; G.o.d is the supreme good and therefore the chief object of love.

[3] It is doubtful to whom Dante here refers. The first love of immortal creatures is for their own First Cause.

[4] "I will make all my goodness pa.s.s before thee."--Exodus, x.x.xiii, 19.

[5] "G.o.d is love; and he that dwelleth in love dwelleth in G.o.d, and G.o.d in him."--1 John, iv. 16.

The holy intention of the Eagle of Christ was not latent to me; nay, rather I perceived whither he wished to lead my profession; therefore, I began again: "All those bitings which can make the heart turn to G.o.d have been concurrent unto my charity;[1] for the existence of the world, and my own existence, the death that He endured that I may live, and that which all the faithful hope even as I do, together with the aforesaid living knowledge, have drawn me from the sea of perverted love, and have set me on the sh.o.r.e of the right. The leaves, wherewith all the garden of the Eternal Gardener is enleaved, I love in proportion as good is borne unto them from Him."

[1] Have concurred to inspire me with love of G.o.d.

Soon as I was silent a most sweet song resounded through the heavens, and my Lady said with the rest, "Holy, Holy, Holy."

And as at a keen light sleep is broken by the spirit of sight, which runs to the splendor that goes from coat to coat,[1] and he who awakes shrinks from what he sees, so confused is his sudden wakening, until his judgment comes to his aid; thus Beatrice chased away every mote from my eyes with the radiance of her own, which were resplendent more than a thousand miles; so that I then saw better than before; and, as it were amazed, I asked about a fourth light which I saw with us. And my Lady, "Within those rays the first soul which the First Power ever created gazes with joy upon its creator."

[1] The spirit of the sight runs to meet the light which flashes through the successive coats of the eye.

As the bough that bends its top at pa.s.sing of the wind, and then lifts itself by its own virtue which raises it, so did I, in amazement, the while she was speaking; and then a desire to speak, wherewith I was burning, gave me again a.s.surance, and I began, "O Apple, that alone wast produced mature, O ancient Father, to whom every bride is daughter and daughter-in-law, devoutly as I can, I supplicate thee that thou speak to me; thou seest my wish, and in order to hear thee quickly, I do not tell it."

Sometimes an animal, which is covered up, so stirs, that his desire must needs become apparent through the corresponding movement which that which wraps him makes; and in like manner the first soul made evident to me, through its covering, how gladly it came to do me pleasure. Then it breathed, "Without its being uttered to me by thee, I better discern thy wish, than thou whatever thing is most certain to thee; because I see it in the truthful mirror which makes of Itself a likeness of other tbings, while nothing makes for It a likeness of Itself.[1] Thou wouldst hear how long it is since G.o.d placed me in the lofty garden where this Lady disposed thee for so long a stairway; and how long it was a delight to my eyes; and the proper cause of the great wrath; and the idiom which I used and which I made. Now, my son, the tasting of the tree was not by itself the cause of so long an exile, but only the overpa.s.sing of the bound. There whence thy Lady moved Virgil, I longed for this a.s.sembly during four thousand three hundred and two revolutions of the sun; and while I was on earth I saw him return to all the lights of his path nine hundred and thirty times. The tongue which I spoke was all extinct long before the people of Nimrod attempted their unaccomplishable work; for never was any product of the reason (because of human liking, which alters, following the heavens) durable for ever.[2] A natural action it is for man to speak; but, thus or thus, nature then leaves for you to do according as it pleases you. Before I descended to the infernal anguish, the Supreme Good, whence comes the gladness that swathes me, was on earth called I; EL it was called afterwards;[3] and that must needs be,[4] for the custom of mortals is as a leaf on a branch, which goes away and another comes. On the mountain which rises highest from the wave I was, with pure life and sinful, from the first hour to that which, when the sun changes quadrant, follows the sixth hour."[5]

[1] All things are seen in G.o.d as if reflected in a mirror; but nothing can reflect an image of G.o.d. "In the eternal Idea, as in a gla.s.s, the works of G.o.d are more perfectly seen than in themselves. . . . But it is impossible for a thing created to represent that which is increated."--John Norton, The Orthodox Evangelist, 1554, p. 332.

[2] Speech, a product of human reason, changes according to the pleasure of main, which alters from time to time under the influence of the heavens.

[3] G.o.d was known in the primitive language by the sacred and mystical symbol I or J, the Hebrew letter Jod; afterwards by the term El: the first answering to Jehovah, the second to Elohim.

[4] Such change in the name was inevitable, because of the changing customs of thought and speech.

[5] Adam's stay in the Earthly Paradise on the summit of the mount of Purgatory was thus a little more than six hours; the sun changes quadrant with every six hours.

CANTO XXVII. Denunciation by St. Peter of his degenerate successors.--Dante gazes upon the Earth.--Ascent of Beatrice and Dante to the Crystalline Heaven.--Its nature.--Beatrice rebukes the covetousness of mortals.

"To the Father, to the Son, and to the Holy Spirit be glory," all Paradise began, so that the sweet song was inebriating me. That which I was seeing seemed to me a smile of the Universe; for my inebriation was entering through the hearing and through the sight. O joy! O ineffable gladness! O life entire of love and of peace! O riches secure, without longing![1]

[1] Which leave nothing for desire.

Before my eyes the four torches were standing enkindled, and that which had come first began to make itself more vivid, and in its semblance be came such as Jove would become, if be and Mars were birds, and should interchange feathers.[1] The Providence which here apportions turn and office, had imposed silence on the blessed choir on every side, when I heard, "If I change color, marvel not; for, while I speak, thou shalt see all these change color. He who on earth usurps my place, my place, my place, which is vacant in the presence of the Son of G.o.d, has made of my burial-place a sewer of blood and of stench, wherewith the Perverse One who fell from here above, below there is placated."

[1] The pure white light becoming red.

With that color which, by reason of the opposite sun, paints the cloud at evening and at morning, I then saw the whole Heaven overspread. And like a modest lady who abides sure of herself, and at the fault of another, in bearing of it only, becomes timid, even thus did Beatrice change countenance; and such eclipse I believe there was in heaven when the Supreme Power suffered.

Then his words proceeded, in a voice so trans.m.u.ted from itself that his countenance was not more changed; "The Bride of Christ was not nurtured on my blood, on that of Linus and of Cletus, to be employed for acquist of gold; but for acquist of this glad life Sixtus and Pius and Calixtus and Urban[1] shed their blood after much weeping. It was not our intention that part of the Christian people should sit on the right hand of our successors, and part on the other; nor that the keys which were conceded to me should become a sign upon a banner which should fight against those who are baptized;[2] nor that I should be a figure on a seal to venal and mendacious privileges, whereat I often redden and flash. In garb of shepherd, rapacious wolves are seen from here-above over all the pastures: O defence of G.o.d, why dost thou yet lie still! To drink our blood Cahorsines and Gascons are making ready:[3] O good beginning, to what vile end behoves it that thou fall! But the high Providence which with Scipio defended for Rome the glory of the world, will succor speedily, as I conceive. And thou, son, who because of thy mortal weight wilt again return below, open thy mouth, and conceal not that which I conceal not."

[1] Early Popes martyred for the faith.

[2] A reference to the war which Boniface VIII. waged against the Colonnesi. See Inferno, Canto XXVII.