Paradise: Canto II. Proem
Proem.--Ascent to the Moon.--The cause of Spots on the
Moon.--Influence of the Heavens.
O ye, who are in a little bark, desirous to listen, following
behind my craft which singing passes on, turn to see again Your
shores; put not out upon the deep; for haply losing me, ye would
remain astray. The water that I sail was never crossed. Minerva
inspires, and Apollo guides me, and nine Muses point out to me
the Bears.
Ye other few, who have lifted tip your necks be. times to the
bread of the Angels, oil which one here subsists, but never
becomes sated of it, ye may well put forth your vessel over the
salt deep, keeping my wake before you on the water which turns
smooth again. Those glorious ones who passed over to Colchos
wondered not as ye shall do, when they saw Jason become a
ploughman.
The concreate and perpetual thirst for the deiform realm was
bearing us on swift almost as ye see the heavens. Beatrice was
looking upward, and I upon her, and perhaps in such time as a
quarrel[1] rests, and flies, and from the notch is unlocked,[2] I
saw myself arrived where a wonderful thing drew my sight to
itself; and therefore she, from whom the working of my mind could
not be hid, turned toward me, glad as beautiful. "Uplift thy
grateful mind to God," she said to me, "who with the first
star[3] has conjoined us."
[1] The bolt for a cross-bow.
[2] The inverse order indicates the instantaneousness of the act.
[3] The moon.
It seemed to me that a cloud had covered us, lucid, dense, solid,
and polished, like a diamond which the sun had struck. Within
itself the eternal pearl had received us, even as water receives
a ray of light, remaining unbroken. If I was body (and here[1]
it is not conceivable how one dimension brooked another, which
needs must be if body enter body) the desire ought the more to
kindle us to see that Essence, in which is seen how our nature
and God were united. There will be seen that which we hold by
faith, not demonstrated, but it will be known of itself like the
first truth which man believes.[2]
[1] On earth, by mortal faculties.
[2] Not demonstrated by argument, but known by direct cognition,
like the intuitive perception of first principles, per se notu.
I replied, "My Lady, devoutly to the utmost that I can, do I
thank him who from the mortal world has removed me. But tell me
what are the dusky marks of this body, which there below on earth
make people fable about Cain?"[1]
[1] Fancying the dark spaces on the surface of the moon to
represent Cain carrying a thorn-bush for the fire of his
sacrifice.
She smiled somewhat, and then she said, "If the opinion of
mortals errs where the key of sense unlocks not, surely the
shafts of wonder ought not now to pierce thee, since thou seest
that the reason following the senses has short wings. But tell me
what thou thyself thinkest of it." And I, "That which here above
appears to us diverse, I believe is caused by rare and dense
bodies." And she, "Surely enough thou shalt see that thy belief
is submerged in error, if then listenest well to the argument
that I shall make against it. The eighth sphere[1] displays to
you many lights, which may be noted of different aspects in
quality and quantity. If rare and dense effected all this,[2] one
single virtue, more or less or equally distributed, would be in
all. Different virtues must needs be fruits of formal
principles;[3] and by thy reckoning, these, all but one, would
be destroyed. Further, if rarity were the cause of that darkness
of which you ask, either this planet would be thus deficient of
its matter through and through, or else as a body distributes the
fat and the loan, so this would interchange the leaves in its
volume. If the first were the case, it would be manifest in the
eclipses of the sun, by the shining through of the light, as when
it is poured out upon any other rare body. This is not so;
therefore we must look at the other, and if it happen that I
quash this other, thy opinion will be falsified. If it be that
this rare passes not through,[4] there needs must be a limit,
beyond which its contrary allows it not to pass further; and
thence the ray from another body is poured back, just as color
returns through a glass which hides lead behind itself. Now thou
wilt say that the ray shows itself dimmer there than in the other
parts, by being there reflected from further back. From this
objection experiment, which is wont to be the fountain to the
streams of your arts, may deliver thee, if ever thou try it. Thou
shalt take three mirrors, and set two of them at an equal
distance from thee, and let the other, further removed, meet
thine eyes between the first two. Turning toward them, cause a
light to be placed behind thy back, which may illumine the three
mirrors, and return to thee thrown back front all. Although the
more distant image reach thee not so great in quantity, thou wilt
then see how it cannot but be of equal brightness.
[1] The heaven of the fixed stars.
[2] If all this difference were caused merely by difference in
rarity and density.
[3] The stars exert various influences; hence their differences,
from which the variety of their influence proceeds, must be
caused by different formal principles or intrinsic causes.
[4] Extends not through the whole substance of the moon.
"Now, as beneath the blows of the warm rays that which lies under
the snow remains bare both of the former color[1] and the cold,
thee, thus remaining in thy intellect, will I inform with light
so living that it shall tremble in its aspect to thee.[2]
[1] The color of the snow.
[2[My argument has removed the error which covered thy mind, and
nov I will tell thee the true cause of the variety in the
surface of the moon.
"Within the heaven of the divine peace revolves a body, in whose
virtue lies the being of all that it contains.[1] The following
heaven[2] which has so many sights, distributes that being
through divers essences[3] from it distinct, and by it
contained. The other spheres, by various differences, dispose the
distinctions which they have within themselves unto their ends
and their seeds.[4] These organs of the world thus proceed, as
thou now seest, from grade to grade; for they receivefrom above,
and operate below. Observe me well, how I advance through this
place to the truth which thou desirest, so that hereafter thou
mayest know to keep the ford alone. The motion and the virtue of
the holy spheres must needs be inspired by blessed motors, as the
work of the hammer by the smith. And the heaven, which so many
lights make beautiful, takes its image from the deep Mind which
revolves it, and makes thereof a seal. And as the soul within
your dust is diffused through different members, and conformed to
divers potencies, so the Intelligence[5] displays its own
goodness multiplied through the stars, itself circling upon its
own unity. Divers virtue makes divers alloy with the precious
body that it quickens, in which, even as life in you, it is
bound. Because of the glad nature whence, it flows, the virtue
mingled through the body shines,[6] as gladness through the
living pupil. From this,[7] comes whatso seems different between
light and light, not from dense and rare; this is the formal
principle which produces, conformed unto its goodness, the dark
and the bright."
[1] Within the motionless sphere of the Empyrean revolves that
of the Primum Mobile, from whose virtue, communicated to it from
the Empyrean, all the inferior spheres contained within it derive
their special mode of being.
[2] The heaven of the Fixed Stars.
[3] Through the planets, called essences because each has a
specific mode of being.
[4] "The rays of the heavens are the way by which their virtue
descends to the things below."--Convito, ii. 7.
[5] Which moves the heavens.
[6] The brightness of the stars comes from the joy which radiates
through them.
[7] From the divers virtue making divers alloy.
Moon.--Influence of the Heavens.
O ye, who are in a little bark, desirous to listen, following
behind my craft which singing passes on, turn to see again Your
shores; put not out upon the deep; for haply losing me, ye would
remain astray. The water that I sail was never crossed. Minerva
inspires, and Apollo guides me, and nine Muses point out to me
the Bears.
Ye other few, who have lifted tip your necks be. times to the
bread of the Angels, oil which one here subsists, but never
becomes sated of it, ye may well put forth your vessel over the
salt deep, keeping my wake before you on the water which turns
smooth again. Those glorious ones who passed over to Colchos
wondered not as ye shall do, when they saw Jason become a
ploughman.
The concreate and perpetual thirst for the deiform realm was
bearing us on swift almost as ye see the heavens. Beatrice was
looking upward, and I upon her, and perhaps in such time as a
quarrel[1] rests, and flies, and from the notch is unlocked,[2] I
saw myself arrived where a wonderful thing drew my sight to
itself; and therefore she, from whom the working of my mind could
not be hid, turned toward me, glad as beautiful. "Uplift thy
grateful mind to God," she said to me, "who with the first
star[3] has conjoined us."
[1] The bolt for a cross-bow.
[2] The inverse order indicates the instantaneousness of the act.
[3] The moon.
It seemed to me that a cloud had covered us, lucid, dense, solid,
and polished, like a diamond which the sun had struck. Within
itself the eternal pearl had received us, even as water receives
a ray of light, remaining unbroken. If I was body (and here[1]
it is not conceivable how one dimension brooked another, which
needs must be if body enter body) the desire ought the more to
kindle us to see that Essence, in which is seen how our nature
and God were united. There will be seen that which we hold by
faith, not demonstrated, but it will be known of itself like the
first truth which man believes.[2]
[1] On earth, by mortal faculties.
[2] Not demonstrated by argument, but known by direct cognition,
like the intuitive perception of first principles, per se notu.
I replied, "My Lady, devoutly to the utmost that I can, do I
thank him who from the mortal world has removed me. But tell me
what are the dusky marks of this body, which there below on earth
make people fable about Cain?"[1]
[1] Fancying the dark spaces on the surface of the moon to
represent Cain carrying a thorn-bush for the fire of his
sacrifice.
She smiled somewhat, and then she said, "If the opinion of
mortals errs where the key of sense unlocks not, surely the
shafts of wonder ought not now to pierce thee, since thou seest
that the reason following the senses has short wings. But tell me
what thou thyself thinkest of it." And I, "That which here above
appears to us diverse, I believe is caused by rare and dense
bodies." And she, "Surely enough thou shalt see that thy belief
is submerged in error, if then listenest well to the argument
that I shall make against it. The eighth sphere[1] displays to
you many lights, which may be noted of different aspects in
quality and quantity. If rare and dense effected all this,[2] one
single virtue, more or less or equally distributed, would be in
all. Different virtues must needs be fruits of formal
principles;[3] and by thy reckoning, these, all but one, would
be destroyed. Further, if rarity were the cause of that darkness
of which you ask, either this planet would be thus deficient of
its matter through and through, or else as a body distributes the
fat and the loan, so this would interchange the leaves in its
volume. If the first were the case, it would be manifest in the
eclipses of the sun, by the shining through of the light, as when
it is poured out upon any other rare body. This is not so;
therefore we must look at the other, and if it happen that I
quash this other, thy opinion will be falsified. If it be that
this rare passes not through,[4] there needs must be a limit,
beyond which its contrary allows it not to pass further; and
thence the ray from another body is poured back, just as color
returns through a glass which hides lead behind itself. Now thou
wilt say that the ray shows itself dimmer there than in the other
parts, by being there reflected from further back. From this
objection experiment, which is wont to be the fountain to the
streams of your arts, may deliver thee, if ever thou try it. Thou
shalt take three mirrors, and set two of them at an equal
distance from thee, and let the other, further removed, meet
thine eyes between the first two. Turning toward them, cause a
light to be placed behind thy back, which may illumine the three
mirrors, and return to thee thrown back front all. Although the
more distant image reach thee not so great in quantity, thou wilt
then see how it cannot but be of equal brightness.
[1] The heaven of the fixed stars.
[2] If all this difference were caused merely by difference in
rarity and density.
[3] The stars exert various influences; hence their differences,
from which the variety of their influence proceeds, must be
caused by different formal principles or intrinsic causes.
[4] Extends not through the whole substance of the moon.
"Now, as beneath the blows of the warm rays that which lies under
the snow remains bare both of the former color[1] and the cold,
thee, thus remaining in thy intellect, will I inform with light
so living that it shall tremble in its aspect to thee.[2]
[1] The color of the snow.
[2[My argument has removed the error which covered thy mind, and
nov I will tell thee the true cause of the variety in the
surface of the moon.
"Within the heaven of the divine peace revolves a body, in whose
virtue lies the being of all that it contains.[1] The following
heaven[2] which has so many sights, distributes that being
through divers essences[3] from it distinct, and by it
contained. The other spheres, by various differences, dispose the
distinctions which they have within themselves unto their ends
and their seeds.[4] These organs of the world thus proceed, as
thou now seest, from grade to grade; for they receivefrom above,
and operate below. Observe me well, how I advance through this
place to the truth which thou desirest, so that hereafter thou
mayest know to keep the ford alone. The motion and the virtue of
the holy spheres must needs be inspired by blessed motors, as the
work of the hammer by the smith. And the heaven, which so many
lights make beautiful, takes its image from the deep Mind which
revolves it, and makes thereof a seal. And as the soul within
your dust is diffused through different members, and conformed to
divers potencies, so the Intelligence[5] displays its own
goodness multiplied through the stars, itself circling upon its
own unity. Divers virtue makes divers alloy with the precious
body that it quickens, in which, even as life in you, it is
bound. Because of the glad nature whence, it flows, the virtue
mingled through the body shines,[6] as gladness through the
living pupil. From this,[7] comes whatso seems different between
light and light, not from dense and rare; this is the formal
principle which produces, conformed unto its goodness, the dark
and the bright."
[1] Within the motionless sphere of the Empyrean revolves that
of the Primum Mobile, from whose virtue, communicated to it from
the Empyrean, all the inferior spheres contained within it derive
their special mode of being.
[2] The heaven of the Fixed Stars.
[3] Through the planets, called essences because each has a
specific mode of being.
[4] "The rays of the heavens are the way by which their virtue
descends to the things below."--Convito, ii. 7.
[5] Which moves the heavens.
[6] The brightness of the stars comes from the joy which radiates
through them.
[7] From the divers virtue making divers alloy.
Translation:
Language:
Reviews
No reviews yet.