Paradise: Canto VIII. Ascent To The Heaven Of Venus
Ascent to the Heaven of Venus.--Spirits of Lovers,
Source of the order and the varieties in mortal things.
The world in its peril[1] was wont to believe that the beautiful
Cypriote[2] revolving in the third epicycle rayed out mad love;
wherefore the ancient people in their ancient error not only unto
her did honor with sacrifice and with votive cry, but they
honored Dione[3] also and Cupid, the one as her mother, the other
as her son, and they said that he had sat in Dido's lap[4] And
from her, from whom I take my beginning, they took the name of
the star which the sun wooes, now at her back now at her
front.[5] I was not aware of the ascent to it; but of being in
it, my Lady, whom I saw become more beautiful, gave me full
assurance.
[1] In heathen times.
[2] Venus, so called from her birth in Cyprus.
[3] Dione, daughter of Oceanus and Thetis, mother of Venus.
[4] Under the form of Ascanius, as Virgil tells in the first book
of the Aeneid.
[5] According as it is morning or evening star.
And even as in a flame a spark is seen, and as voice from voice
is distinguished when one is steady and the other goes and
returns, I saw in that light other lamps moving in a circle more
and less rapidly, in the measure, I believe, of their inward
vision. From a cold cloud winds never descended, or visible or
not, go swift, that they would not seem impeded and slow to him
who had seen these divine lights coming to us, leaving the
circling begun first among the high Seraphim. And within those
who appeared most in front was sounding HOSANNA, so that never
since have I been without desire of hearing it again. Then one
came nearer to us, and alone began, "We all are ready to thy
pleasure, that thou mayest joy in us. With one circle, with one
circling, and with one thirst,[1] we revolve with the celestial
Princes,[2] to whom thou in the world once said: 'Ye who
intelligent move the third heaven;' and we are so full of love
that, to please thee, a little quiet will not be less sweet to
us."
[1] One circle in space, one circling in eternity, one thirst for
the vision of God.
[2] The third in ascending order of the hierarchy of the Angels,
corresponding with the heaven of Venus.
After my eyes had offered themselves reverently to my Lady, and
she had of herself made them contented and assured, they turned
again to the light which had promised so much; and, "Tell who ye
are," was my utterance, stamped with great affection. And how
much greater alike in quantity and quality did I see it become,
through the new gladness which was added to its gladnesses when I
spoke! Become thus, it said to me,[1] "The world had me below
short while; and had it been longer much evil had not been which
will be. My joy which rays around me, and hides me like a
creature swathed in its own silk, holds me concealed from thee.
Much didst thou love me, and thou hadst good reason; for had I
stayed below I had showed thee of my love far more than the
leaves. That left bank which is bathed by the Rhone, after it has
mingled with the Sorgue, awaited me in due time for its lord;[2]
and that born of Ansonia[3] which is towned with Bari, with
Gaeta, and with Catona,[4] whence the Tronto and the Verde
disgorge into the sea. Already was shining on my brow the crown
of that land which the Danube waters after it abandons its German
banks;[5] and the fair Trinacria[6] (which is darkened, not by
Typhoeus but by nascent sulphur, on the gulf between Pachynus and
Pelorus which receives greatest annoy from Eurus[7]) would be
still awaiting its kings descended through me from Charles and
Rudolph,[8] if evil rule, which always embitters the subject
people, had not moved Palermo to shout, 'Die! Die!'[9] And if my
brother had taken note of this,[10] he would already put to
flight the greedy poverty of Catalonia, in order that it might
not do him harm: for truly there is need for him or for some
other to look to it, so that on his laden bark more load be not
put. His own nature, which descended niggardly from a liberal
one, would have need of such a soldiery as should not care to put
into a chest."[11]
[1] It is Charles Martel, son of Charles II. of Naples, who
speaks. He was born about 1270, and in 1294 he was at Florence
for more than twenty days, and at this time may have become
acquainted with Dante. Great honor was done him by the
Florentines, and he showed great love to them, so that he won
favor from everybody, says Villani. He died in 1295.
[2] Charles of Anjou, grandfather of Charles Martel, had received
this part of Provence as dowry of his wife Beatrice, the youngest
daughter of Raymond Berenger.
[3] A name for Italy, used only by the poets.
[4] Bari on the Adriatic, Gaeta on the Mediterranean, and Catons
at the too of Italy, together with the two rivers named, give
roughly the boundaries of the Kingdom of Naples.
[5] The mother of Charles Martel was sister of Ladislaus IV.,
King of Hungary. He died without offspring, and Charles II.
claimed the kingdom by right of his wife.
[6] Sicily; the gulf darkened by sulphurous fumes is the Bay of
Calabria, which lies exposed to Eurus, that is, to winds from the
south-east.
[7] The sea between Cape Pachynus, the extreme southeastern
point of the island, and Cape Pelorus, the extreme northeastern,
lies exposed to the violence of Eurus or the East wind. Clouds of
smoke from Etna sometimes darken it. The eruptions of Etna were
ascribed by Ovid (Metam. v., 346-353) to the struggles of
Typhoeus, one of the rebellious Giants. Ovid's verses suggested
this description.
[8] From his father, Charles H., or his grandfather, Charles of
Anjou, and from the Emperor Rudolph of Hapsburg, who was the
father of Clemence, Charles Martel's wife.
[9] By the insurrection which began at Palermo in 1282,--the
famous Sicilian Vespers,--the French were driven from the island.
[10] This brother was Robert, the third son of Charles II. He had
been kept as a hostage in Catalonia from 1288 to 1295, and when
he became King of Naples in 1309 he introduced into his service
many Catalonian officials. The words of Charles Martel are
prophetic of the evils wrought by their greed.
[11] Officials who would not, by oppression of the subjects, seek
their private gain.
"Because I believe that the deep joy which thy speech, my lord,
infuses in me is seen by thee there where every good ends and
begins[1] even as I see it in myself, it is the more grateful to
me; and this also I hold dear, that thou discernest it, gazing
upon God.[2] Thou hast made me glad; and in like wise do thou
make clear to me (since in speaking thou bast moved me to doubt)
how bitter can issue from sweet seed." This I to him; and he to
me, "If I am able to show to thee a truth, thou wilt hold thy
face to that which thou askest, as thou dost hold thy back. The
Good which turns and contents all the realm which thou ascendest,
makes its providence to be a power in these great bodies.[3] And
not the natures only are foreseen in the Mind which by itself is
perfect, but they together with their salvation.[4] For
whatsoever this bow shoots falls disposed to its foreseen end,
even as a thing directed to its aim. Were this not so, the
heavens through which thou journeyest would produce
their effects in such wise that they would not be works of art
but ruins; and that cannot be, if the Intelligences which move
these stars are not defective, and defective also the prime
Intelligence which has not made them perfect.[5] Dost thou wish
that this truth be made still clearer to thee?" And I, "No,
truly; because I see it to be impossible that Nature should weary
in that which is needful."[6] Whereupon he again, "Now say, would
it be worse for man on earth if he were not a citizen?"[7] "Yes,"
answered I, "and here I ask not the reason."[8] "And can he be
so, unless he live there below in divers manner through divers
offices?[9] No; if your master[10] writes well of this." So he
went on deducing far as here; then he concluded, "Hence it
behoves that the roots of your works must be diverse.[11]
Wherefore one is born Solon, and another Xerxes, another
Melchisedech, and another he who, flying through the air, lost
his son. The revolving nature, which is the seal of the mortal
wax, performs its art well, but does not distinguish one inn from
another.[12] Hence it happens that Esau differs in seed from
Jacob, and Quirinus comes from so mean a father that he is
ascribed to Mars. The generated nature would always make its path
like its progenitors, if the divine foresight did not conquer.
Now that which was behind thee is before thee, but that
thou mayest know that I have joy in thee, I wish that thou cloak
thee with a corollary.[13] Nature, if she find fortune discordant
with herself, like every other seed out of its region, always
makes bad result. And if the world down there would fix attention
on the foundation which nature lays, following that, it would
have its people good. But ye wrest to religion one who shall be
born to gird on the sword, and ye make a king of one who is for
preaching; wherefore your track is out of the road."
[1] Is seen in the mind of God.
[2] My own joy is the dearer in that thou seest that it is more
grateful to me because known by thee.
[3] The providence of God is fulfilled through the influences of
the Heavens acting upon the natures subject to them.
[4] That is, together with the good ends for which they are
created and ordained.
[5] Defect in the subordinate Intelligences would imply defect in
God, which is impossible.
[6] It is impossible that the order of nature should fail, that
order being the design of God in creation.
[7] That is, united with other men in society.
[8] Because man is by nature a social animal, and cannot attain
his true end except as a member of a community.
[9] Society cannot exist without diversity in the functions of
its members.
[10] Aristotle, "the master of human reason, who treats of this
in many places, for instance in his Ethics, i. 7, where he speaks
of man as "by nature social," so that his end is accomplished
only in society.
[11] Human dispositions, the roots of human works, must be
diverse in order to produce diverse effects.
[12] The spheres pour down their various influences without
discrimination in the choice of the individual upon whom they
fall. Hence sons may differ in their dispositions from their
fathers.
[13] This additional statement completes the instruction, as a
cloak completes the clothing of a body.
Source of the order and the varieties in mortal things.
The world in its peril[1] was wont to believe that the beautiful
Cypriote[2] revolving in the third epicycle rayed out mad love;
wherefore the ancient people in their ancient error not only unto
her did honor with sacrifice and with votive cry, but they
honored Dione[3] also and Cupid, the one as her mother, the other
as her son, and they said that he had sat in Dido's lap[4] And
from her, from whom I take my beginning, they took the name of
the star which the sun wooes, now at her back now at her
front.[5] I was not aware of the ascent to it; but of being in
it, my Lady, whom I saw become more beautiful, gave me full
assurance.
[1] In heathen times.
[2] Venus, so called from her birth in Cyprus.
[3] Dione, daughter of Oceanus and Thetis, mother of Venus.
[4] Under the form of Ascanius, as Virgil tells in the first book
of the Aeneid.
[5] According as it is morning or evening star.
And even as in a flame a spark is seen, and as voice from voice
is distinguished when one is steady and the other goes and
returns, I saw in that light other lamps moving in a circle more
and less rapidly, in the measure, I believe, of their inward
vision. From a cold cloud winds never descended, or visible or
not, go swift, that they would not seem impeded and slow to him
who had seen these divine lights coming to us, leaving the
circling begun first among the high Seraphim. And within those
who appeared most in front was sounding HOSANNA, so that never
since have I been without desire of hearing it again. Then one
came nearer to us, and alone began, "We all are ready to thy
pleasure, that thou mayest joy in us. With one circle, with one
circling, and with one thirst,[1] we revolve with the celestial
Princes,[2] to whom thou in the world once said: 'Ye who
intelligent move the third heaven;' and we are so full of love
that, to please thee, a little quiet will not be less sweet to
us."
[1] One circle in space, one circling in eternity, one thirst for
the vision of God.
[2] The third in ascending order of the hierarchy of the Angels,
corresponding with the heaven of Venus.
After my eyes had offered themselves reverently to my Lady, and
she had of herself made them contented and assured, they turned
again to the light which had promised so much; and, "Tell who ye
are," was my utterance, stamped with great affection. And how
much greater alike in quantity and quality did I see it become,
through the new gladness which was added to its gladnesses when I
spoke! Become thus, it said to me,[1] "The world had me below
short while; and had it been longer much evil had not been which
will be. My joy which rays around me, and hides me like a
creature swathed in its own silk, holds me concealed from thee.
Much didst thou love me, and thou hadst good reason; for had I
stayed below I had showed thee of my love far more than the
leaves. That left bank which is bathed by the Rhone, after it has
mingled with the Sorgue, awaited me in due time for its lord;[2]
and that born of Ansonia[3] which is towned with Bari, with
Gaeta, and with Catona,[4] whence the Tronto and the Verde
disgorge into the sea. Already was shining on my brow the crown
of that land which the Danube waters after it abandons its German
banks;[5] and the fair Trinacria[6] (which is darkened, not by
Typhoeus but by nascent sulphur, on the gulf between Pachynus and
Pelorus which receives greatest annoy from Eurus[7]) would be
still awaiting its kings descended through me from Charles and
Rudolph,[8] if evil rule, which always embitters the subject
people, had not moved Palermo to shout, 'Die! Die!'[9] And if my
brother had taken note of this,[10] he would already put to
flight the greedy poverty of Catalonia, in order that it might
not do him harm: for truly there is need for him or for some
other to look to it, so that on his laden bark more load be not
put. His own nature, which descended niggardly from a liberal
one, would have need of such a soldiery as should not care to put
into a chest."[11]
[1] It is Charles Martel, son of Charles II. of Naples, who
speaks. He was born about 1270, and in 1294 he was at Florence
for more than twenty days, and at this time may have become
acquainted with Dante. Great honor was done him by the
Florentines, and he showed great love to them, so that he won
favor from everybody, says Villani. He died in 1295.
[2] Charles of Anjou, grandfather of Charles Martel, had received
this part of Provence as dowry of his wife Beatrice, the youngest
daughter of Raymond Berenger.
[3] A name for Italy, used only by the poets.
[4] Bari on the Adriatic, Gaeta on the Mediterranean, and Catons
at the too of Italy, together with the two rivers named, give
roughly the boundaries of the Kingdom of Naples.
[5] The mother of Charles Martel was sister of Ladislaus IV.,
King of Hungary. He died without offspring, and Charles II.
claimed the kingdom by right of his wife.
[6] Sicily; the gulf darkened by sulphurous fumes is the Bay of
Calabria, which lies exposed to Eurus, that is, to winds from the
south-east.
[7] The sea between Cape Pachynus, the extreme southeastern
point of the island, and Cape Pelorus, the extreme northeastern,
lies exposed to the violence of Eurus or the East wind. Clouds of
smoke from Etna sometimes darken it. The eruptions of Etna were
ascribed by Ovid (Metam. v., 346-353) to the struggles of
Typhoeus, one of the rebellious Giants. Ovid's verses suggested
this description.
[8] From his father, Charles H., or his grandfather, Charles of
Anjou, and from the Emperor Rudolph of Hapsburg, who was the
father of Clemence, Charles Martel's wife.
[9] By the insurrection which began at Palermo in 1282,--the
famous Sicilian Vespers,--the French were driven from the island.
[10] This brother was Robert, the third son of Charles II. He had
been kept as a hostage in Catalonia from 1288 to 1295, and when
he became King of Naples in 1309 he introduced into his service
many Catalonian officials. The words of Charles Martel are
prophetic of the evils wrought by their greed.
[11] Officials who would not, by oppression of the subjects, seek
their private gain.
"Because I believe that the deep joy which thy speech, my lord,
infuses in me is seen by thee there where every good ends and
begins[1] even as I see it in myself, it is the more grateful to
me; and this also I hold dear, that thou discernest it, gazing
upon God.[2] Thou hast made me glad; and in like wise do thou
make clear to me (since in speaking thou bast moved me to doubt)
how bitter can issue from sweet seed." This I to him; and he to
me, "If I am able to show to thee a truth, thou wilt hold thy
face to that which thou askest, as thou dost hold thy back. The
Good which turns and contents all the realm which thou ascendest,
makes its providence to be a power in these great bodies.[3] And
not the natures only are foreseen in the Mind which by itself is
perfect, but they together with their salvation.[4] For
whatsoever this bow shoots falls disposed to its foreseen end,
even as a thing directed to its aim. Were this not so, the
heavens through which thou journeyest would produce
their effects in such wise that they would not be works of art
but ruins; and that cannot be, if the Intelligences which move
these stars are not defective, and defective also the prime
Intelligence which has not made them perfect.[5] Dost thou wish
that this truth be made still clearer to thee?" And I, "No,
truly; because I see it to be impossible that Nature should weary
in that which is needful."[6] Whereupon he again, "Now say, would
it be worse for man on earth if he were not a citizen?"[7] "Yes,"
answered I, "and here I ask not the reason."[8] "And can he be
so, unless he live there below in divers manner through divers
offices?[9] No; if your master[10] writes well of this." So he
went on deducing far as here; then he concluded, "Hence it
behoves that the roots of your works must be diverse.[11]
Wherefore one is born Solon, and another Xerxes, another
Melchisedech, and another he who, flying through the air, lost
his son. The revolving nature, which is the seal of the mortal
wax, performs its art well, but does not distinguish one inn from
another.[12] Hence it happens that Esau differs in seed from
Jacob, and Quirinus comes from so mean a father that he is
ascribed to Mars. The generated nature would always make its path
like its progenitors, if the divine foresight did not conquer.
Now that which was behind thee is before thee, but that
thou mayest know that I have joy in thee, I wish that thou cloak
thee with a corollary.[13] Nature, if she find fortune discordant
with herself, like every other seed out of its region, always
makes bad result. And if the world down there would fix attention
on the foundation which nature lays, following that, it would
have its people good. But ye wrest to religion one who shall be
born to gird on the sword, and ye make a king of one who is for
preaching; wherefore your track is out of the road."
[1] Is seen in the mind of God.
[2] My own joy is the dearer in that thou seest that it is more
grateful to me because known by thee.
[3] The providence of God is fulfilled through the influences of
the Heavens acting upon the natures subject to them.
[4] That is, together with the good ends for which they are
created and ordained.
[5] Defect in the subordinate Intelligences would imply defect in
God, which is impossible.
[6] It is impossible that the order of nature should fail, that
order being the design of God in creation.
[7] That is, united with other men in society.
[8] Because man is by nature a social animal, and cannot attain
his true end except as a member of a community.
[9] Society cannot exist without diversity in the functions of
its members.
[10] Aristotle, "the master of human reason, who treats of this
in many places, for instance in his Ethics, i. 7, where he speaks
of man as "by nature social," so that his end is accomplished
only in society.
[11] Human dispositions, the roots of human works, must be
diverse in order to produce diverse effects.
[12] The spheres pour down their various influences without
discrimination in the choice of the individual upon whom they
fall. Hence sons may differ in their dispositions from their
fathers.
[13] This additional statement completes the instruction, as a
cloak completes the clothing of a body.
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