Paradiso
Canto XXIV
St. Peter examines Dante upon Faith.
“O company elect to the great supper1Of the Lamb benedight, who feedeth youSo that forever full is your desire,If by the grace of God this man foretasteSomething of that which falleth from your table,Or ever death prescribe to him the time,Direct your mind to his immense desire,And him somewhat bedew; ye drinking areForever at the fount whence comes his thought.”Thus Beatrice; and those souls beatifiedTransformed themselves to spheres on steadfast poles,Flaming intensely in the guise of comets.And as the wheels in works of horologesRevolve so that the first to the beholderMotionless seems, and the last one to fly,So in like manner did those carols, dancing2In different measure, of their affluence3Give me the gauge, as they were swift or slow.From that one which I noted of most beauty4Beheld I issue forth a fire so happy5That none it left there of a greater brightness;And around Beatrice three several times6It whirled itself with so divine a song,My fantasy repeats it not to me;Therefore the pen skips, and I write it not,Since our imagination for such folds,Much more our speech, is of a tint too glaring.7“O holy sister mine, who us implorest8With such devotion, by thine ardent loveThou dost unbind me from that beautiful sphere!”Thereafter, having stopped, the blessed fireUnto my Lady did direct its breath,Which spake in fashion as I here have said.And she: “O light eterne of the great manTo whom our Lord delivered up the keysHe carried down of this miraculous joy,This one examine on points light and grave,As good beseemeth thee, about the FaithBy means of which thou on the sea didst walk.If he love well, and hope well, and believe,From thee ’tis hid not; for thou hast thy sight9There where depicted everything is seen.But since this kingdom has made citizensBy means of the true Faith, to glorify it’Tis well he have the chance to speak thereof.”As baccalaureate arms himself, and speaks notUntil the master doth propose the question,To argue it, and not to terminate it,So did I arm myself with every reason,While she was speaking, that I might be readyFor such a questioner and such profession.“Say, thou good Christian; manifest thyself;What is the Faith?” Whereat I raised my browUnto that light wherefrom was this breathed forth.Then turned I round to Beatrice, and shePrompt signals made to me that I should pourThe water forth from my internal fountain.“May grace, that suffers me to make confession,”Began I, “to the great centurion,10Cause my conceptions all to be explicit!”And I continued: “As the truthful pen,Father, of thy dear brother wrote of it,11Who put with thee Rome into the good way,Faith is the substance of the things we hope for,12And evidence of those that are not seen;And this appears to me its quiddity.”13Then heard I: “Very rightly thou perceivest,If well thou understandest why he placed itWith substances and then with evidences.”And I thereafterward: “The things profound,That here vouchsafe to me their apparition,Unto all eyes below are so concealed,That they exist there only in belief,Upon the which is founded the high hope,And hence it takes the nature of a substance.And it behoveth us from this beliefTo reason without having other sight,And hence it has the nature of evidence.”14Then heard I: “If whatever is acquiredBelow by doctrine were thus understood,No sophist’s subtlety would there find place.”Thus was breathed forth from that enkindled love;Then added: “Very well has been gone overAlready of this coin the alloy and weight;But tell me if thou hast it in thy purse?”And I: “Yes, both so shining and so roundThat in its stamp there is no peradventure.”15Thereafter issued from the light profoundThat there resplendent was: “This precious jewel,Upon the which is every virtue founded,Whence hadst thou it?” And I: “The large outpouringOf Holy Spirit, which has been diffusedUpon the ancient parchments and the new,16A syllogism is, which proved it to meWith such acuteness, that, compared therewith,All demonstration seems to me obtuse.”And then I heard: “The ancient and the newPostulates, that to thee are so conclusive,Why dost thou take them for the word divine?”And I: “The proofs, which show the truth to me,Are the works subsequent, whereunto NatureNe’er heated iron yet, nor anvil beat.”’Twas answered me: “Say, who assureth theeThat those works ever were? the thing itselfThat must be proved, nought else to thee affirms it.”“Were the world to Christianity converted,”I said, “withouten miracles, this oneIs such, the rest are not its hundredth part;Because that poor and fasting thou didst enterInto the field to sow there the good plant,Which was a vine and has become a thorn!”This being finished, the high, holy CourtResounded through the spheres, “One God we praise!”In melody that there above is chanted.And then that Baron, who from branch to branch,17Examining, had thus conducted me,Till the extremest leaves we were approaching,Again began: “The Grace that dallying18Plays with thine intellect thy mouth has opened,Up to this point, as it should opened be,So that I do approve what forth emerged;But now thou must express what thou believest,And whence to thy belief it was presented.”“O holy father, spirit who beholdestWhat thou believedst so that thou o’ercamest,Towards the sepulchre, more youthful feet,”19Began I, “thou dost wish me in this placeThe form to manifest of my prompt belief,And likewise thou the cause thereof demandest.And I respond: In one God I believe,Sole and eterne, who moveth all the heavensWith love and with desire, himself unmoved;20And of such faith not only have I proofsPhysical and metaphysical, but gives themLikewise the truth that from this place rains downThrough Moses, through the Prophets and the Psalms,Through the Evangel, and through you, who wrote21After the fiery Spirit sanctified you;In Persons three eterne believe, and theseOne essence I believe, so one and trineThey bear conjunction both with sunt and est.22With the profound condition and divineWhich now I touch upon, doth stamp my mindOfttimes the doctrine evangelical.This the beginning is, this is the sparkWhich afterwards dilates to vivid flame,And, like a star in heaven, is sparkling in me.”Even as a lord who hears what pleaseth himHis servant straight embraces, gratulatingFor the good news as soon as he is silent;So, giving me its benediction, singing,Three times encircled me, when I was silent,23The apostolic light, at whose commandI spoken had, in speaking I so pleased him.
- The Heaven of the Fixed Stars continued. St. Peter examines Dante on Faith. Revelation 19:9:— “And he saith unto me, Write, Blessed are they which are called unto the marriage-supper of the Lamb.” ↩
- The carol was a dance as well as a song; or, to speak more exactly, a dance accompanied by a song. Gower, Confessio Amantis, VI:— “And if it nedes so betide, / That I in company abide, / Where as I must daunce and singe / The hove daunce and carolinge.” It is from the old French karole. See passage from the “Roman de la Rose,” in note 1864. See also Roquefort, Glossaire: “Karole, dance, concert, divertissement; de chorea, chorus”; and “Karoler, sauter, danser, se divertir. Et li borjéois y furent en present / Karolent main à main, et chantent hautement. / Vie de Du Guesdin.” Milton, Paradise Lost, V 618:— “That day, as other solemn days, they spent / In song and dance about the sacred hill, / Mystical dance, which yonder starry sphere / Of planets and of fixed in all her wheels / Resembles nearest, mazes intricate, / Eccentric, intervolved, yet regular / Then most when most irregular they seem; / And in their motions harmony divine / So smooths her charming tones, that God’s own ear / Listens delighted.” ↩
- “That is,” says Buti, “of the abundance of their beatitude … And this swiftness and slowness signified the fervor of love which was in them.” ↩
- From the brightest of these carols or dances. ↩
- St. Peter. ↩
- Three times, in sign of the Trinity. ↩
- Tints too coarse and glaring to paint such delicate draperies of song. ↩
- St. Peter speaks to Beatrice. ↩
- Fixed upon God, in whom all things are reflected. ↩
- The captain of the first cohort of the Church Militant. ↩
- St. Paul. Mrs. Jameson, Sacred and Legendary Art, I 159, says:— “The early Christian Church was always considered under two great divisions: the church of the converted Jews, and the church of the Gentiles. The first was represented by St. Peter, the second by St. Paul. Standing together in this mutual relation, they represent the universal church of Christ; hence in works of art they are seldom separated, and are indispensable in all ecclesiastical decoration. Their proper place is on each side of the Saviour, or of the Virgin throned; or on each side of the altar; or on each side of the arch over the choir. In any case, where they stand together, not merely as Apostles, but Founders, their place is next after the Evangelists and the Prophets.” ↩
- Hebrews 11:1:— “Now faith is the substance of things hoped for, the evidence of things not seen.” ↩
- In Scholastic language the essence of a thing, distinguishing it from all other things, is called its quiddity; in answer to the question, Quid est? ↩
- Jeremy Taylor says:— “Faith is a certain image of eternity; all things are present to it; things past and things to come are all so before the eyes of faith, that he in whose eye that candle is enkindled beholds heaven as present, and sees how blessed a thing it is to die in God’s favor, and to be chimed to our grave with the music of a good conscience. Faith converses with the angels, and antedates the hymns of glory; every man that hath this grace is as certain that there are glories for him, if he perseveres in duty, as if he had heard and sung the thanksgiving song for the blessed sentence of doomsday.” ↩
- “The purified, righteous man,” says Tertullian, “has become a coin of the Lord, and has the impress of his King stamped upon him.” ↩
- The Old and New Testaments. ↩
- In the Middle Ages titles of nobility were given to the saints and to other renowned personages of sacred history. Thus Boccaccio, in his story of Fra Cipolla, Decameron, Gior. VI Nov. 10, speaks of the Baron Messer Santo Antonio; and in Juan Lorenzo’s “Poema de Alexandra,” we have Don Job, Don Bacchus, and Don Satan. ↩
- The word donnea, which I have rendered “like a lover plays,” is from the Provençal domnear. In its old French form, dosnoier, it occurs in some editions of the “Roman de la Rose,” line 1305:— “Les karoles jà remanoient; / Car tuit li plusors s’en aloient / O leurs amies umbroier / Sous ces arbres pour dosnoier.” Chaucer translates the passage thus:— “The daunces then ended ywere; / For many of hem that daunced there / Were, with hir loves, went away / Under the trees to have hir play.” The word expresses the gallantry of the knight towards his lady. ↩
- St. John was the first to reach the sepulchre, but St. Peter the first to enter it. John 20:4:— “So they ran both together; and the other disciple did outrun Peter, and came first to the sepulchre. And he, stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie.” ↩
- Dante, Convito, II 4, speaking of the motion of the Primum Mobile, or Crystalline Heaven, which moves all the others, says:— “From the fervent longing which each part of that ninth heaven has to be conjoined with that Divinest Heaven, the Heaven of Rest, which is next to it, it revolves therein with so great desire, that its velocity is almost incomprehensible.” ↩
- St. Peter and the other Apostles after Pentecost. ↩
- Both three and one, both plural and singular. ↩
- Again the sign of the Trinity. ↩