The Divine Comedy — Dante Alighieri

CANTO IV. Dante stands absorbed by two donbts arising from what he has just heard and seen. Beatrice removes both his difficalties, first with reference to the place assigned to tibie blest in Heaven, and then as to the effect of alien violence npon the will. Dante then inquires as to the possibility of making satisfaction for a broken vow. Betwixt two kinds of food, each equally Distant and tempting, ere a man could choose In freedom, he might first of hunger die. Even thus a lamb betwixt two wolfish foes. Equal in longing, would fear each the same ; * Even thus would stand a hound betwixt two does. Wherefore if 1 was silent, I nor blame (Betwixt my doubts in mute suspension thrown, Since 'twas not in my choice) nor merit claim. Silent I stood ; but my desire was shown Upon my face, and with it my demand Warmer by far than if by speech made known. Did Beatrix, as erst when Daniel's hand Nebuchadnezzar's anger cleared away, Which had excited his unjust command. " Clearly I see how draws thee," did she say, " One and the other wish, which makes thy zeal So bind itself it cannot find a way. • Thou arguest, if good intent lasts still. How can the violence by others done ^® Decrease the measure of my spirit's weal ? Again a cause for doubting thou dost own. That souls returning to their stars we find, According to the law by Plato shown. Line 1. The singular statement in the first terzina is taken from Thomas Aqninas. Line 13. Beatrix did for Dante what Daniel did for Nebuchadnezzar when he explained to him his dream, and prevented the execution of his threat against the Chaldeans who had failed in solving the mystery. Line 23. Plato, in the conversation named Timseus, advanced this theory, as again alluded to in line 49. T

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p. 274Cakto IV. These are the questions which within thy mind ^ Urge thee with equal cogence, therefore I First take the one where gall is most combined. The Seraph nearest to the Deity, Moses and Samuel, take either John Thou wilt, I say even Mary, Queen on High, ^ Hold not in any other Heaven their throne Than these souls, who did even now appear. Nor longer or more brief existence own.

All of them make the empyrean fair Though they possess sweet life in different ways, As more or less the Eternal Spirit they share. Not that this sphere is their allotted place. Here did they show themselves, but to unfold What grade they've mounted in celestial grace. Thus to your understanding must be told, Which only by sensation apprehends. What afterwards the intellect can hold.

For this the holy Scripture condescends Unto your faculties, and hands and feet, Not meaning that unto the Deity lends. The holy Church with human aspect meet Gabriel and Michael to your vision bares, And him, who made Tobias' cure complete. That which Timseus of all souls declares. Does not resemble what we here behold, Since what he says its natural meaning wears. The soul unto its star returns, we're told.

He thinking it descended first from there. When Nature gave it its own plastic mould. Haply his words another meaning bear To what their sound expresses ; this may be With purpose to escape derision's snare. If he but means that on these spheres' decree Depends the shaping influence and the blame. Haply his shaft hath hit some verity.

This truth miscomprehended led to shame All the world formerly, who wide astray Worshipped Jove, Mercury, and Mars by name. Line 27. Plato's false opinion Beatrix pronounces the most dangeroiu. Line 45. Dante's theology is wonderfully free from the anthropomorphio spirit which distinguishes Judaism, and which even the powerful mind of Milton, swathed in the trammels of Puritanism, heartily embraced.

It is this which makes Milton's conceptions of Paradise fall bo immeasurably short of those of the spiritual Florentine.

The other doubt which now doth thee bewray Hath less of poison, since its evil gust Far from my side can lead thee not away. In eyes of mortals, that appears unjust Our Heavenly justice, is an argument For faith, and not heretical mistrust. But that your understanding with assent ^® Unto this truth may clearly penetrate, As thou desirest I'll make thee all content.

If violence excuses, when doth 'bate No jot the victim to compulsion high, By this these souls would not be exciilpate. ^^ For will unless it chooses does not die, But acts like Nature in the flame, although A thousand times should force its purpose try. Because if much or little it doth bow It follows force ; and so those acted here *" With power to embrace again their holy vow.

If their intent had been unmixed with fear, As that which Laurence on the bars retained. And made stem Mucins to his hand severe. Their holy path they had once more regained ®* Whence they were taken, soon as they were freed ; But rarely is such firm resolve maintained.

And by these words, if thou dost rightly heed As fitting is, the argument's o'erthrown, Which many a time had done thee hurt at need. ^ But now another doubt athwart thee grown Flits o'er thy eyes, which well would weary thee Ere thou couldst solve it by thyself alone. Within thy mind I've placed as certainty That never can speak false a spirit blest, ^^ Since to the Primal Truth 'tis ever nigh.

And thou hast heard Piccarda now attest That Constance for the veil her love still kept. And contradiction here doth stand confest. Already, brother, many a time hath happed ^^ That peril to escape, against one's wish Something is done, the which may well be wept. Alcmeon thus of old, besought to this By a dying father, his own mother slew. Not to lose pity he grew pitiless. ^•^ Line 83. A martyr of the third century. Line 103. The story of Alomeon and his mother Eriphyle has been already introdaced in Canto XII. of the " Purgatory."