Paradiso, Canto 11
Dante Alighieri · Italian original · new English translation and commentary by Text Atlas
Overview
Paradiso XI remains in the Sun after the first circle's clocklike song. Dante apostrophizes the senseless care of mortals and the defective syllogisms that drive human wings downward into law, medicine, priesthood, rule, theft, civic business, fleshly pleasure, and idleness, while he is freed from those pursuits and received in Heaven with Beatrice. When the wise lights return to their places, Thomas Aquinas resumes his speech and identifies the two doubts left by his earlier words: the Dominican path where one fattens well and Solomon's unmatched wisdom. He first distinguishes the former by describing Providence, whose counsel exceeds created sight, arranging two guides for the Church, Francis and Dominic. Thomas, a Dominican, praises Francis because to praise either founder is to praise both. He locates Francis in Umbrian geography between the Tupino and the stream from blessed Ubaldo's hill, then turns Assisi into Orient because a sun rose there. Francis is presented as the youthful bridegroom of Lady Poverty, opposing his father, wedding her before the Church and his father, and restoring honor to the bride left obscure after Christ. The marriage attracts Bernard, Giles, Sylvester, and the poor family girt by the humble rope; Francis receives approval from Innocent III and Honorius III, seeks martyrdom before the Sultan, returns to Italy, receives the stigmata at La Verna, and dies in Poverty's lap after commending her to his brothers. Thomas then asks Dante to infer the worth of Dominic, Francis's colleague in keeping Peter's bark on a straight course. He closes by rebuking the Dominican flock grown greedy for new food, scattered over strange pastures, and returning empty of milk, while only a few stay close to the shepherd. The canto resolves the phrase about fattening well if one does not wander into vanity.
Narrative arc
- Dante contrasts defective mortal reasoning with his heavenly reception beside Beatrice
- The wise lights return to their stations and Thomas names Dante's two doubts
- Providence appoints Francis and Dominic as paired guides for the Church
- Francis rises from Assisi as an Orient sun and weds Lady Poverty
- Francis and Poverty draw followers, form a poor family, and receive papal seals
- Francis seeks martyrdom, receives the final seal at La Verna, and dies in Poverty's lap
- Thomas praises Dominic by inference and rebukes the Dominican flock's vain wandering
Central themes
- wisdom
- poverty
Dante contrasts defective mortal reasoning with his heavenly reception beside Beatrice XI.1–12
1O insensata cura de’ mortali,
quanto son difettivi silogismi
quei che ti fanno in basso batter l’ali!
Chi dietro a iura e chi ad amforismi
5sen giva, e chi seguendo sacerdozio,
e chi regnar per forza o per sofismi,
e chi rubare e chi civil negozio,
chi nel diletto de la carne involto
s’affaticava e chi si dava a l’ozio,
10quando, da tutte queste cose sciolto,
con Bëatrice m’era suso in cielo
cotanto glorïosamente accolto.
1O senseless care of mortals,
how defective are the syllogisms
that make you beat your wings downward!
One went after laws, another after aphorisms,
5one following priesthood,
one ruling by force or by sophistries,
one stealing, another at civic business,
one wrapped in the body's pleasure
wore himself out, and one gave himself to idleness,
10when, released from all these things,
I was above in Heaven with Beatrice,
welcomed so gloriously.
Commentary
The opening apostrophe is a sharp reversal from the Sun's ordered wisdom to defective mortal reasoning. The catalogue of law, medicine, priesthood, rule, theft, civic office, fleshly pleasure, and idleness is kept as distorted reasoning and downward flight, not as a rejection of every active vocation.
XI.1–3 The apostrophe turns from heavenly order to defective human reasoning. Syllogisms links back to Siger's true reasoning in Paradiso X and forward to the correction at the canto's close.
XI.1–3 The apostrophe turns from heavenly order to defective human reasoning. Line 1: The apostrophe turns from heavenly order to defective human reasoning. Line 2: Syllogisms links back to Siger's true reasoning in Paradiso X and forward to the correction at the canto's close.
XI.1 The apostrophe turns from heavenly order to defective human reasoning. The apostrophe turns from heavenly order to defective human reasoning.
XI.2 Syllogisms links back to Siger's true reasoning in Paradiso X and forward to the correction at the canto's close. Syllogisms links back to Siger's true reasoning in Paradiso X and forward to the correction at the canto's close.
XI.4–6 Iura and amforismi point to legal and medical studies; the critique is their misdirected pursuit.
XI.4–6 Iura and amforismi point to legal and medical studies; the critique is their misdirected pursuit. Line 4: Iura and amforismi point to legal and medical studies; the critique is their misdirected pursuit.
XI.4 Iura and amforismi point to legal and medical studies; the critique is their misdirected pursuit. Iura and amforismi point to legal and medical studies; the critique is their misdirected pursuit.
The wise lights return to their stations and Thomas names Dante's two doubts XI.13–27
13Poi che ciascuno fu tornato ne lo
punto del cerchio in che avanti s’era,
15fermossi, come a candellier candelo.
E io senti’ dentro a quella lumera
che pria m’avea parlato, sorridendo
incominciar, faccendosi più mera:
«Così com’ io del suo raggio resplendo,
20sì, riguardando ne la luce etterna,
li tuoi pensieri onde cagioni apprendo.
Tu dubbi, e hai voler che si ricerna
in sì aperta e ’n sì distesa lingua
lo dicer mio, ch’al tuo sentir si sterna,
25ove dinanzi dissi: “U’ ben s’impingua”,
e là u’ dissi: “Non nacque il secondo”;
e qui è uopo che ben si distingua.
13After each one had returned into the
point of the circle where it had been before,
15it stood still, like a candle in a candlestick.
And within that lamp I heard
the one that first had spoken to me, smiling,
begin, as it made itself purer:
"Just as I shine from his ray,
20so, looking into the eternal light,
I grasp the causes from which your thoughts arise.
You doubt, and you want my saying
sifted again in language so open
and so extended that it lies level to your sense,
25where before I said, 'Where one fattens well,'
and where I said, 'A second was not born';
and here there is need to distinguish well.
Commentary
Thomas resumes after the circling lights stop and names Dante's two pending doubts: the Dominican fattening line and Solomon's unmatched wisdom. This canto resolves only the first.
XI.25–27 The quoted phrase is from Thomas's Dominican self-identification in Paradiso X. The second doubt, Solomon's unmatched wisdom, is deferred beyond this canto.
XI.25–27 The quoted phrase is from Thomas's Dominican self-identification in Paradiso X. Line 25: The quoted phrase is from Thomas's Dominican self-identification in Paradiso X. Line 26: The second doubt, Solomon's unmatched wisdom, is deferred beyond this canto.
XI.25 The quoted phrase is from Thomas's Dominican self-identification in Paradiso X. The quoted phrase is from Thomas's Dominican self-identification in Paradiso X.
XI.26 The second doubt, Solomon's unmatched wisdom, is deferred beyond this canto. The second doubt, Solomon's unmatched wisdom, is deferred beyond this canto.
Providence appoints Francis and Dominic as paired guides for the Church XI.28–42
28La provedenza, che governa il mondo
con quel consiglio nel quale ogne aspetto
30creato è vinto pria che vada al fondo,
però che andasse ver’ lo suo diletto
la sposa di colui ch’ad alte grida
disposò lei col sangue benedetto,
in sé sicura e anche a lui più fida,
35due principi ordinò in suo favore,
che quinci e quindi le fosser per guida.
L’un fu tutto serafico in ardore;
l’altro per sapïenza in terra fue
di cherubica luce uno splendore.
40De l’un dirò, però che d’amendue
si dice l’un pregiando, qual ch’om prende,
perch’ ad un fine fur l’opere sue.
28Providence, which governs the world
with that counsel in which every created
30sight is overcome before it reaches the depth,
so that toward her beloved might go
the bride of him who with high cries
wedded her with blessed blood,
secure in herself and also more faithful to him,
35ordered two princes in her favor,
to be her guides on this side and on that.
One was wholly seraphic in ardor;
the other, by wisdom, was on earth
a splendor of cherubic light.
40Of one I will speak, because of both
one speaks by praising one, whichever is taken,
since their works were toward one end.
Commentary
The passage presents the providential pairing of Francis and Dominic as two guides for the Church, with Francis figured as seraphic ardor and Dominic as cherubic wisdom.
XI.28–30 The counsel of Providence exceeds created vision.
XI.28–30 The counsel of Providence exceeds created vision. Line 30: The counsel of Providence exceeds created vision.
XI.30 The counsel of Providence exceeds created vision. The counsel of Providence exceeds created vision.
XI.31–33 The bride is the Church, joined to Christ through the Crucifixion.
XI.31–33 The bride is the Church, joined to Christ through the Crucifixion. Line 32: The bride is the Church, joined to Christ through the Crucifixion.
XI.32 The bride is the Church, joined to Christ through the Crucifixion. The bride is the Church, joined to Christ through the Crucifixion.
XI.37–39 Thomas will speak of Francis first, as seraphic ardor. Dominic is reserved for Bonaventure's Franciscan praise in Paradiso XII.
XI.37–39 Thomas will speak of Francis first, as seraphic ardor. Line 37: Thomas will speak of Francis first, as seraphic ardor. Line 38: Dominic is reserved for Bonaventure's Franciscan praise in Paradiso XII.
XI.37 Thomas will speak of Francis first, as seraphic ardor. Thomas will speak of Francis first, as seraphic ardor.
XI.38 Dominic is reserved for Bonaventure's Franciscan praise in Paradiso XII. Dominic is reserved for Bonaventure's Franciscan praise in Paradiso XII.
Francis rises from Assisi as an Orient sun and weds Lady Poverty XI.43–75
43Intra Tupino e l’acqua che discende
del colle eletto dal beato Ubaldo,
45fertile costa d’alto monte pende,
onde Perugia sente freddo e caldo
da Porta Sole; e di rietro le piange
per grave giogo Nocera con Gualdo.
Di questa costa, là dov’ ella frange
50più sua rattezza, nacque al mondo un sole,
come fa questo talvolta di Gange.
Però chi d’esso loco fa parole,
non dica Ascesi, ché direbbe corto,
ma Orïente, se proprio dir vuole.
55Non era ancor molto lontan da l’orto,
ch’el cominciò a far sentir la terra
de la sua gran virtute alcun conforto;
ché per tal donna, giovinetto, in guerra
del padre corse, a cui, come a la morte,
60la porta del piacer nessun diserra;
e dinanzi a la sua spirital corte
et coram patre le si fece unito;
poscia di dì in dì l’amò più forte.
Questa, privata del primo marito,
65millecent’ anni e più dispetta e scura
fino a costui si stette sanza invito;
né valse udir che la trovò sicura
con Amiclate, al suon de la sua voce,
colui ch’a tutto ’l mondo fé paura;
70né valse esser costante né feroce,
sì che, dove Maria rimase giuso,
ella con Cristo pianse in su la croce.
Ma perch’ io non proceda troppo chiuso,
Francesco e Povertà per questi amanti
75prendi oramai nel mio parlar diffuso.
43Between Tupino and the water that descends
from the hill chosen by blessed Ubaldo,
45hangs a fertile slope of a high mountain,
from which Perugia feels cold and heat
from Porta Sole; and behind it weep
Nocera with Gualdo under a heavy yoke.
From this slope, where it breaks
50most of its steepness, a sun was born to the world,
as this one sometimes is from Ganges.
Therefore whoever speaks of that place
should not say Ascesi, for he would say too little,
but Orient, if he wants to speak properly.
55He was not yet very far from his rising
when he began to make the earth feel
some comfort from his great power;
for as a young man, for such a lady,
he ran to war with his father; to her, as to death,
60no one unlocks the gate of pleasure;
and before his spiritual court
et coram patre he made himself joined to her;
afterward, day by day, he loved her more strongly.
She, deprived of her first husband,
65for eleven hundred years and more, despised and obscure,
remained without a suitor until this man;
nor did it help to hear that she was found secure
with Amyclas at the sound of his voice,
the one who made all the world afraid;
70nor did her constancy or courage help,
so that, where Mary remained below,
she wept with Christ upon the cross.
But so that I may not proceed too hiddenly,
take Francis and Poverty for these lovers
75from now on in my unfolded speech.
Commentary
The Assisi passage keeps the Umbrian geography, the Ascesi/Orient word pressure, Francis as a rising sun, and Poverty as the long-neglected bride associated with Christ, Amyclas, and the Cross.
XI.43–45 The geography locates Francis near Assisi on Monte Subasio.
XI.43–45 The geography locates Francis near Assisi on Monte Subasio. Line 45: The geography locates Francis near Assisi on Monte Subasio.
XI.45 The geography locates Francis near Assisi on Monte Subasio. The geography locates Francis near Assisi on Monte Subasio.
XI.49–51 Francis is figured as a rising sun within the Sun heaven.
XI.49–51 Francis is figured as a rising sun within the Sun heaven. Line 50: Francis is figured as a rising sun within the Sun heaven.
XI.50 Francis is figured as a rising sun within the Sun heaven. Francis is figured as a rising sun within the Sun heaven.
XI.52–54 Ascesi is the Assisi form and also pressures ascent language. Orient keeps the birth/sunrise and sacred east pressure.
XI.52–54 Ascesi is the Assisi form and also pressures ascent language. Line 53: Ascesi is the Assisi form and also pressures ascent language. Line 54: Orient keeps the birth/sunrise and sacred east pressure.
XI.53 Ascesi is the Assisi form and also pressures ascent language. Ascesi is the Assisi form and also pressures ascent language.
XI.54 Orient keeps the birth/sunrise and sacred east pressure. Orient keeps the birth/sunrise and sacred east pressure.
XI.58–60 The lady is Poverty, not named until line 74.
XI.58–60 The lady is Poverty, not named until line 74. Line 58: The lady is Poverty, not named until line 74.
XI.58 The lady is Poverty, not named until line 74. The lady is Poverty, not named until line 74.
XI.61–63 The scene is Francis's renunciation before ecclesial authority. The Latin is retained because Dante marks the legal-public formula.
XI.61–63 The scene is Francis's renunciation before ecclesial authority. Line 61: The scene is Francis's renunciation before ecclesial authority. Line 62: The Latin is retained because Dante marks the legal-public formula.
XI.61 The scene is Francis's renunciation before ecclesial authority. The scene is Francis's renunciation before ecclesial authority.
XI.62 The Latin is retained because Dante marks the legal-public formula. The Latin is retained because Dante marks the legal-public formula.
XI.64–66 The first husband is Christ. The sense is that Poverty remained without suitor until Francis; revisit the compressed line before final-candidate status.
XI.64–66 The first husband is Christ. Line 64: The first husband is Christ. Line 66: The sense is that Poverty remained without suitor until Francis; revisit the compressed line before final-candidate status.
XI.64 The first husband is Christ. The first husband is Christ.
XI.66 The sense is that Poverty remained without suitor until Francis; revisit the compressed line before final-candidate status. The sense is that Poverty remained without suitor until Francis; revisit the compressed line before final-candidate status.
XI.67–69 Amyclas's poverty makes him unafraid before Caesar.
XI.67–69 Amyclas's poverty makes him unafraid before Caesar. Line 67: Amyclas's poverty makes him unafraid before Caesar.
XI.67 Amyclas's poverty makes him unafraid before Caesar. Amyclas's poverty makes him unafraid before Caesar.
XI.70–72 Poverty stands with the crucified Christ.
XI.70–72 Poverty stands with the crucified Christ. Line 72: Poverty stands with the crucified Christ.
XI.72 Poverty stands with the crucified Christ. Poverty stands with the crucified Christ.
XI.73–75 The allegory is named after the extended bridal setup.
XI.73–75 The allegory is named after the extended bridal setup. Line 74: The allegory is named after the extended bridal setup.
XI.74 The allegory is named after the extended bridal setup. The allegory is named after the extended bridal setup.
Francis and Poverty draw followers, form a poor family, and receive papal seals XI.76–99
76La lor concordia e i lor lieti sembianti,
amore e maraviglia e dolce sguardo
facieno esser cagion di pensier santi;
tanto che ’l venerabile Bernardo
80si scalzò prima, e dietro a tanta pace
corse e, correndo, li parve esser tardo.
Oh ignota ricchezza! oh ben ferace!
Scalzasi Egidio, scalzasi Silvestro
dietro a lo sposo, sì la sposa piace.
85Indi sen va quel padre e quel maestro
con la sua donna e con quella famiglia
che già legava l’umile capestro.
Né li gravò viltà di cuor le ciglia
per esser fi’ di Pietro Bernardone,
90né per parer dispetto a maraviglia;
ma regalmente sua dura intenzione
ad Innocenzio aperse, e da lui ebbe
primo sigillo a sua religïone.
Poi che la gente poverella crebbe
95dietro a costui, la cui mirabil vita
meglio in gloria del ciel si canterebbe,
di seconda corona redimita
fu per Onorio da l’Etterno Spiro
la santa voglia d’esto archimandrita.
76Their concord and their glad faces,
love and wonder and sweet gaze
made themselves the cause of holy thoughts;
so much that venerable Bernard
80first took off his shoes, and after such peace
ran, and, running, thought himself slow.
O unknown wealth! O fruitful good!
Giles takes off his shoes, Sylvester takes off his shoes
behind the bridegroom, so pleasing is the bride.
85Then that father and that master goes
with his lady and with that family
which the humble rope already bound.
Nor did baseness of heart weigh down his brow
for being son of Pietro Bernardone,
90nor for seeming scorned to the point of wonder;
but royally his stern intention
he opened to Innocent, and from him had
the first seal for his order.
After the poor little people grew
95behind this man, whose marvelous life
would better be sung in the glory of Heaven,
with a second crown wreathed
by Honorius from the Eternal Spirit
was the holy will of this archimandrite.
Commentary
This passage covers this sequence: Francis and Poverty draw followers, form a poor family, and receive papal seals.
XI.79–81 Bernard of Quintavalle is the first named follower.
XI.79–81 Bernard of Quintavalle is the first named follower. Line 79: Bernard of Quintavalle is the first named follower.
XI.79 Bernard of Quintavalle is the first named follower. Bernard of Quintavalle is the first named follower.
XI.82–84 The paradox of poverty as wealth stays active.
XI.82–84 The paradox of poverty as wealth stays active. Line 82: The paradox of poverty as wealth stays active.
XI.82 The paradox of poverty as wealth stays active. The paradox of poverty as wealth stays active.
XI.85–87 The humble rope is the Franciscan cord; capestro remains active against Inferno XXVII's halter usage.
XI.85–87 The humble rope is the Franciscan cord; capestro remains active against Inferno XXVII's halter usage. Line 87: The humble rope is the Franciscan cord; capestro remains active against Inferno XXVII's halter usage.
XI.87 The humble rope is the Franciscan cord; capestro remains active against Inferno XXVII's halter usage. The humble rope is the Franciscan cord; capestro remains active against Inferno XXVII's halter usage.
XI.91–93 Regally preserves Francis's paradoxical majesty in poverty. The first seal is Innocent III's approval of Francis's order.
XI.91–93 Regally preserves Francis's paradoxical majesty in poverty. Line 91: Regally preserves Francis's paradoxical majesty in poverty. Line 93: The first seal is Innocent III's approval of Francis's order.
XI.91 Regally preserves Francis's paradoxical majesty in poverty. Regally preserves Francis's paradoxical majesty in poverty.
XI.93 The first seal is Innocent III's approval of Francis's order. The first seal is Innocent III's approval of Francis's order.
XI.97–99 Honorius III confirms the order; archimandrite keeps the monastic headship title.
XI.97–99 Honorius III confirms the order; archimandrite keeps the monastic headship title. Line 99: Honorius III confirms the order; archimandrite keeps the monastic headship title.
XI.99 Honorius III confirms the order; archimandrite keeps the monastic headship title. Honorius III confirms the order; archimandrite keeps the monastic headship title.
Francis seeks martyrdom, receives the final seal at La Verna, and dies in Poverty's lap XI.100–117
100E poi che, per la sete del martiro,
ne la presenza del Soldan superba
predicò Cristo e li altri che ’l seguiro,
e per trovare a conversione acerba
troppo la gente e per non stare indarno,
105redissi al frutto de l’italica erba,
nel crudo sasso intra Tevero e Arno
da Cristo prese l’ultimo sigillo,
che le sue membra due anni portarno.
Quando a colui ch’a tanto ben sortillo
110piacque di trarlo suso a la mercede
ch’el meritò nel suo farsi pusillo,
a’ frati suoi, sì com’ a giuste rede,
raccomandò la donna sua più cara,
e comandò che l’amassero a fede;
115e del suo grembo l’anima preclara
mover si volle, tornando al suo regno,
e al suo corpo non volle altra bara.
100And after, through thirst for martyrdom,
in the proud presence of the Sultan
he preached Christ and those who followed him,
and because he found too unripe for conversion
the people, and so as not to stay in vain,
105he returned to the fruit of Italian grass,
on the harsh rock between Tiber and Arno
from Christ he took the final seal,
which his members bore for two years.
When it pleased the one who allotted him to such good
110to draw him upward to the reward
that he merited in making himself little,
to his brothers, as to rightful heirs,
he commended his dearest lady,
and commanded that they love her faithfully;
115and from her lap the brilliant soul
wished to move, returning to its kingdom,
and for its body wanted no other bier.
Commentary
This passage covers this sequence: Francis seeks martyrdom, receives the final seal at La Verna, and dies in Poverty's lap.
XI.100–102 The Sultan episode belongs to Francis's attempted mission during the crusading context.
XI.100–102 The Sultan episode belongs to Francis's attempted mission during the crusading context. Line 101: The Sultan episode belongs to Francis's attempted mission during the crusading context.
XI.101 The Sultan episode belongs to Francis's attempted mission during the crusading context. The Sultan episode belongs to Francis's attempted mission during the crusading context.
XI.103–105 Acerba can suggest unripe or harsh; unripe fits the conversion context.
XI.103–105 Acerba can suggest unripe or harsh; unripe fits the conversion context. Line 103: Acerba can suggest unripe or harsh; unripe fits the conversion context.
XI.103 Acerba can suggest unripe or harsh; unripe fits the conversion context. Acerba can suggest unripe or harsh; unripe fits the conversion context.
XI.106–108 The harsh rock is La Verna. The final seal is the stigmata.
XI.106–108 The harsh rock is La Verna. Line 106: The harsh rock is La Verna. Line 107: The final seal is the stigmata.
XI.106 The harsh rock is La Verna. The harsh rock is La Verna.
XI.107 The final seal is the stigmata. The final seal is the stigmata.
XI.109–111 Pusillo keeps humility and smallness together.
XI.109–111 Pusillo keeps humility and smallness together. Line 111: Pusillo keeps humility and smallness together.
XI.111 Pusillo keeps humility and smallness together. Pusillo keeps humility and smallness together.
XI.112–114 Francis's testament recommits the order to Poverty.
XI.112–114 Francis's testament recommits the order to Poverty. Line 114: Francis's testament recommits the order to Poverty.
XI.114 Francis's testament recommits the order to Poverty. Francis's testament recommits the order to Poverty.
Thomas praises Dominic by inference and rebukes the Dominican flock's vain wandering XI.118–139
118Pensa oramai qual fu colui che degno
collega fu a mantener la barca
120di Pietro in alto mar per dritto segno;
e questo fu il nostro patrïarca;
per che qual segue lui, com’ el comanda,
discerner puoi che buone merce carca.
Ma ’l suo pecuglio di nova vivanda
125è fatto ghiotto, sì ch’esser non puote
che per diversi salti non si spanda;
e quanto le sue pecore remote
e vagabunde più da esso vanno,
più tornano a l’ovil di latte vòte.
130Ben son di quelle che temono ’l danno
e stringonsi al pastor; ma son sì poche,
che le cappe fornisce poco panno.
Or, se le mie parole non son fioche,
se la tua audïenza è stata attenta,
135se ciò ch’è detto a la mente revoche,
in parte fia la tua voglia contenta,
perché vedrai la pianta onde si scheggia,
e vedra’ il corrègger che argomenta
“U’ ben s’impingua, se non si vaneggia”».
118Think now what he was like who was a worthy
colleague in keeping the bark
120of Peter on high sea toward the right mark;
and this was our patriarch;
so whoever follows him as he commands,
you can discern that he carries good wares.
But his flock for new food
125has grown greedy, so that it cannot be
that it not scatter through different pastures;
and the more his sheep, remote
and wandering, go farther from him,
the more they return to the fold empty of milk.
130Indeed there are some that fear the harm
and press close to the shepherd; but they are so few
that little cloth furnishes their cowls.
Now, if my words are not dim,
if your hearing has been attentive,
135if you call back to mind what has been said,
your wish will be partly contented,
because you will see the plant where it splinters off,
and you will see the correction that proves
'Where one fattens well, if one does not wander into vanity.'"
Commentary
The closing return to Dominic clarifies Thomas's first quoted phrase. The translation keeps Peter's bark, straight bearing, Dominican merchandise, the flock's greed for new food, empty milk, few faithful sheep, and the correction against vain wandering.
XI.118–120 Thomas asks Dante to infer Dominic's worth from Francis's. Peter's bark is the Church. Dritto segno keeps both straight/right direction and target language.
XI.118–120 Thomas asks Dante to infer Dominic's worth from Francis's. Line 118: Thomas asks Dante to infer Dominic's worth from Francis's. Line 119: Peter's bark is the Church. Line 120: Dritto segno keeps both straight/right direction and target language.
XI.118 Thomas asks Dante to infer Dominic's worth from Francis's. Thomas asks Dante to infer Dominic's worth from Francis's.
XI.119 Peter's bark is the Church. Peter's bark is the Church.
XI.120 Dritto segno keeps both straight/right direction and target language. Dritto segno keeps both straight/right direction and target language.
XI.121–123 Thomas names Dominic as the Dominican patriarch. The commerce image is deliberately retained against the rebuke that follows.
XI.121–123 Thomas names Dominic as the Dominican patriarch. Line 121: Thomas names Dominic as the Dominican patriarch. Line 123: The commerce image is deliberately retained against the rebuke that follows.
XI.121 Thomas names Dominic as the Dominican patriarch. Thomas names Dominic as the Dominican patriarch.
XI.123 The commerce image is deliberately retained against the rebuke that follows. The commerce image is deliberately retained against the rebuke that follows.
XI.124–126 The Dominican flock has become greedy for novelty rather than the founder's discipline. Salti is rendered as pastures to fit the flock image.
XI.124–126 The Dominican flock has become greedy for novelty rather than the founder's discipline. Line 124: The Dominican flock has become greedy for novelty rather than the founder's discipline. Line 126: Salti is rendered as pastures to fit the flock image.
XI.124 The Dominican flock has become greedy for novelty rather than the founder's discipline. The Dominican flock has become greedy for novelty rather than the founder's discipline.
XI.126 Salti is rendered as pastures to fit the flock image. Salti is rendered as pastures to fit the flock image.
XI.133–135 Fioche remains in the faint/unclear field rather than voice-hoarseness alone.
XI.133–135 Fioche remains in the faint/unclear field rather than voice-hoarseness alone. Line 133: Fioche remains in the faint/unclear field rather than voice-hoarseness alone.
XI.133 Fioche remains in the faint/unclear field rather than voice-hoarseness alone. Fioche remains in the faint/unclear field rather than voice-hoarseness alone.
XI.136–138 The splintering plant is the corrupted Dominican order branching from Dominic.
XI.136–138 The splintering plant is the corrupted Dominican order branching from Dominic. Line 137: The splintering plant is the corrupted Dominican order branching from Dominic.
XI.137 The splintering plant is the corrupted Dominican order branching from Dominic. The splintering plant is the corrupted Dominican order branching from Dominic.
XI.139 Vaneggia keeps wandering and vanity together; revisit against Paradiso XII's reciprocal Franciscan critique. Vaneggia keeps wandering and vanity together; revisit against Paradiso XII's reciprocal Franciscan critique.