Paradiso, Canto 29
Dante Alighieri · Italian original · new English translation and commentary by Text Atlas
Overview
Paradiso XXIX remains in the Primum Mobile after Beatrice has named the angelic orders. Her silence is measured by an astronomical balance of sun, moon, Aries, Libra, horizon, and zenith, while she gazes into the point that has overcome Dante. She answers Dante's unspoken questions from the place where every ubi and every quando comes to a point: creation adds no good to God, but lets divine splendor say Subsisto. Eternal Love opens into new loves outside time, without before or after; form and matter, pure and combined, issue together like three arrows from a three-stringed bow and like a ray instantly lighting glass, amber, or crystal. Order and structure are concreated with substances: pure act at the summit, pure potency below, and act with potency bound in the middle. Beatrice corrects Jerome's claim about angels created long before the world, explains the where, when, and how of the angels, then turns to their almost immediate fall and the faithful angels' modest recognition, illuminating grace, merit, fixed will, and delighted circling. She corrects confused accounts of angelic memory, rebukes speculative love of appearance, and descends into fierce satire against Scripture-twisting, pulpit fables, false eclipse claims, comic preaching, false pardons, Saint Anthony's pig, and counterfeit spiritual economy. Finally she returns Dante to the straight road: angelic number exceeds mortal speech and concept, Daniel's thousands conceal determination, and the one first light is received diversely in countless angelic splendors while remaining one in itself.
Narrative arc
- Beatrice's silence is measured by an astronomical balance as she gazes into the point
- Beatrice answers Dante from the point where every ubi and quando converges and describes creation outside time
- Order is concreated with substance, pure act and pure potency are ranked, and Jerome is corrected by Scripture and reason
- Some angels fall almost instantly through Luciferian pride, while the faithful receive grace and begin their delighted circling office
- Beatrice corrects confused claims about angelic memory by grounding angelic cognition in uninterrupted vision of God
- Philosophical love of appearance is rebuked, but twisting Scripture and silencing the Gospel are worse
- False eclipse claims, pulpit fables, comic preaching, false pardons, and Saint Anthony's pig expose corrupt religious performance
- Beatrice turns back to the straight road, the uncountable angelic number, and the one first light received diversely in many mirrors
Central themes
- angelic order
- hierarchy
- speculation
Beatrice's silence is measured by an astronomical balance as she gazes into the point XXIX.1–9
1Quando ambedue li figli di Latona,
coperti del Montone e de la Libra,
fanno de l’orizzonte insieme zona,
quant’ è dal punto che ’l cenìt inlibra
5infin che l’uno e l’altro da quel cinto,
cambiando l’emisperio, si dilibra,
tanto, col volto di riso dipinto,
si tacque Bëatrice, riguardando
fiso nel punto che m’avëa vinto.
1When both Latona's children,
covered by the Ram and by the Scales,
together make the horizon into a zone,
for as long as from the point when the zenith balances them
5until both, from that belt,
changing hemisphere, release themselves from balance,
so long, with her face painted by a smile,
Beatrice was silent, gazing
fixedly into the point that had overcome me.
Commentary
This passage covers this sequence: Beatrice's silence is measured by an astronomical balance as she gazes into the point.
XXIX.1–3 Latona's children are the sun and moon in the astronomical balance simile.
XXIX.1–3 Latona's children are the sun and moon in the astronomical balance simile. Line 1: Latona's children are the sun and moon in the astronomical balance simile.
XXIX.1 Latona's children are the sun and moon in the astronomical balance simile. Latona's children are the sun and moon in the astronomical balance simile.
XXIX.4–6 The first punto is temporal, preparing the divine point in line 9 and s'appunta in line 12. The line keeps the balance/release wordplay between inlibra and dilibra without deciding more than the Italian does.
XXIX.4–6 The first punto is temporal, preparing the divine point in line 9 and s'appunta in line 12. Line 4: The first punto is temporal, preparing the divine point in line 9 and s'appunta in line 12. Line 6: The line keeps the balance/release wordplay between inlibra and dilibra without deciding more than the Italian does.
XXIX.4 The first punto is temporal, preparing the divine point in line 9 and s'appunta in line 12. The first punto is temporal, preparing the divine point in line 9 and s'appunta in line 12.
XXIX.6 The line keeps the balance/release wordplay between inlibra and dilibra without deciding more than the Italian does. The line keeps the balance/release wordplay between inlibra and dilibra without deciding more than the Italian does.
XXIX.7–9 The point continues Paradiso XXVIII's fixed point of divine light.
XXIX.7–9 The point continues Paradiso XXVIII's fixed point of divine light. Line 9: The point continues Paradiso XXVIII's fixed point of divine light.
XXIX.9 The point continues Paradiso XXVIII's fixed point of divine light. The point continues Paradiso XXVIII's fixed point of divine light.
Beatrice answers Dante from the point where every ubi and quando converges and describes creation outside time XXIX.10–30
10Poi cominciò: «Io dico, e non dimando,
quel che tu vuoli udir, perch’ io l’ho visto
là ’ve s’appunta ogne ubi e ogne quando.
Non per aver a sé di bene acquisto,
ch’esser non può, ma perché suo splendore
15potesse, risplendendo, dir “Subsisto”,
in sua etternità di tempo fore,
fuor d’ogne altro comprender, come i piacque,
s’aperse in nuovi amor l’etterno amore.
Né prima quasi torpente si giacque;
20ché né prima né poscia procedette
lo discorrer di Dio sovra quest’ acque.
Forma e materia, congiunte e purette,
usciro ad esser che non avia fallo,
come d’arco tricordo tre saette.
25E come in vetro, in ambra o in cristallo
raggio resplende sì, che dal venire
a l’esser tutto non è intervallo,
così ’l triforme effetto del suo sire
ne l’esser suo raggiò insieme tutto
30sanza distinzïone in essordire.
10Then she began: "I speak, and do not ask
what you wish to hear, because I have seen it
where every ubi and every quando comes to a point.
Not to acquire for himself some gain of good,
which cannot be, but so that his splendor,
15in shining back, could say 'Subsisto,'
in his eternity outside of time,
beyond all other containment, as it pleased him,
Eternal Love opened into new loves.
Nor before did he lie almost torpid;
20for neither before nor after proceeded
God's moving over these waters.
Form and matter, joined and pure,
came forth into being that had no flaw,
like three arrows from a three-stringed bow.
25And as in glass, in amber, or in crystal
a ray shines so that from its coming
to its full being there is no interval,
so the triform effect of its Lord
rayed into its being all together,
30without distinction in beginning.
Commentary
This passage covers this sequence: Beatrice answers Dante from the point where every ubi and quando converges and describes creation outside time.
XXIX.10–12 The scholastic Latin markers ubi and quando are retained from the Italian.
XXIX.10–12 The scholastic Latin markers ubi and quando are retained from the Italian. Line 12: The scholastic Latin markers ubi and quando are retained from the Italian.
XXIX.12 The scholastic Latin markers ubi and quando are retained from the Italian. The scholastic Latin markers ubi and quando are retained from the Italian.
XXIX.13–15 The Latin Subsisto is retained because the canto makes created being speak its own subsistence.
XXIX.13–15 The Latin Subsisto is retained because the canto makes created being speak its own subsistence. Line 15: The Latin Subsisto is retained because the canto makes created being speak its own subsistence.
XXIX.15 The Latin Subsisto is retained because the canto makes created being speak its own subsistence. The Latin Subsisto is retained because the canto makes created being speak its own subsistence.
XXIX.16–18 The repeated love language keeps creation as Eternal Love opening into created loves without need or gain.
XXIX.16–18 The repeated love language keeps creation as Eternal Love opening into created loves without need or gain. Line 18: The repeated love language keeps creation as Eternal Love opening into created loves without need or gain.
XXIX.18 The repeated love language keeps creation as Eternal Love opening into created loves without need or gain. The repeated love language keeps creation as Eternal Love opening into created loves without need or gain.
XXIX.19–21 The Genesis allusion is governed by Beatrice's insistence that there is no before or after in God's eternal act.
XXIX.19–21 The Genesis allusion is governed by Beatrice's insistence that there is no before or after in God's eternal act. Line 21: The Genesis allusion is governed by Beatrice's insistence that there is no before or after in God's eternal act.
XXIX.21 The Genesis allusion is governed by Beatrice's insistence that there is no before or after in God's eternal act. The Genesis allusion is governed by Beatrice's insistence that there is no before or after in God's eternal act.
XXIX.22–24 The phrase covers pure form, pure matter, and their conjunction. The three arrows image carries simultaneous creation of the triform effect.
XXIX.22–24 The phrase covers pure form, pure matter, and their conjunction. Line 22: The phrase covers pure form, pure matter, and their conjunction. Line 24: The three arrows image carries simultaneous creation of the triform effect.
XXIX.22 The phrase covers pure form, pure matter, and their conjunction. The phrase covers pure form, pure matter, and their conjunction.
XXIX.24 The three arrows image carries simultaneous creation of the triform effect. The three arrows image carries simultaneous creation of the triform effect.
XXIX.28–30 The line rejects temporal priority among the created orders.
XXIX.28–30 The line rejects temporal priority among the created orders. Line 30: The line rejects temporal priority among the created orders.
XXIX.30 The line rejects temporal priority among the created orders. The line rejects temporal priority among the created orders.
Order is concreated with substance, pure act and pure potency are ranked, and Jerome is corrected by Scripture and reason XXIX.31–48
31Concreato fu ordine e costrutto
a le sustanze; e quelle furon cima
nel mondo in che puro atto fu produtto;
pura potenza tenne la parte ima;
35nel mezzo strinse potenza con atto
tal vime, che già mai non si divima.
Ieronimo vi scrisse lungo tratto
di secoli de li angeli creati
anzi che l’altro mondo fosse fatto;
40ma questo vero è scritto in molti lati
da li scrittor de lo Spirito Santo,
e tu te n’avvedrai se bene agguati;
e anche la ragione il vede alquanto,
che non concederebbe che ’ motori
45sanza sua perfezion fosser cotanto.
Or sai tu dove e quando questi amori
furon creati e come: sì che spenti
nel tuo disïo già son tre ardori.
31Order and structure were concreated
with the substances; and those were the summit
in the world in which pure act was produced;
pure potency held the lowest part;
35in the middle potency with act was drawn tight
by such a withe that it is never unbound.
Jerome wrote for you of a long tract
of centuries, with the angels created
before the other world was made;
40but this truth is written in many places
by the writers of the Holy Spirit,
and you will see it if you watch well;
and reason too sees it somewhat,
for it would not grant that the movers
45should be so long without their perfection.
Now you know where and when these loves
were created, and how: so already
three fires are quenched in your desire.
Commentary
The translation keeps order and structure concreated with substance, pure act at the summit, pure potency below, and the movers not idle without their perfection.
XXIX.31–33 Order and structure are concreated with the substances, not added later. The top of creation is pure act: the angelic intelligences.
XXIX.31–33 Order and structure are concreated with the substances, not added later. Line 31: Order and structure are concreated with the substances, not added later. Line 33: The top of creation is pure act: the angelic intelligences.
XXIX.31 Order and structure are concreated with the substances, not added later. Order and structure are concreated with the substances, not added later.
XXIX.33 The top of creation is pure act: the angelic intelligences. The top of creation is pure act: the angelic intelligences.
XXIX.34–36 Pure potency marks the lowest created level, matter as passive capacity. The uncommon vime is kept through the binding withe image, with unbound carrying the permanent union.
XXIX.34–36 Pure potency marks the lowest created level, matter as passive capacity. Line 34: Pure potency marks the lowest created level, matter as passive capacity. Line 36: The uncommon vime is kept through the binding withe image, with unbound carrying the permanent union.
XXIX.34 Pure potency marks the lowest created level, matter as passive capacity. Pure potency marks the lowest created level, matter as passive capacity.
XXIX.36 The uncommon vime is kept through the binding withe image, with unbound carrying the permanent union. The uncommon vime is kept through the binding withe image, with unbound carrying the permanent union.
XXIX.37–39 Jerome is named as the authority whose long-prior creation of angels Beatrice corrects.
XXIX.37–39 Jerome is named as the authority whose long-prior creation of angels Beatrice corrects. Line 37: Jerome is named as the authority whose long-prior creation of angels Beatrice corrects.
XXIX.37 Jerome is named as the authority whose long-prior creation of angels Beatrice corrects. Jerome is named as the authority whose long-prior creation of angels Beatrice corrects.
XXIX.43–45 The movers' perfection is the created cosmos they move; reason supports Scripture against a long idle interval.
XXIX.43–45 The movers' perfection is the created cosmos they move; reason supports Scripture against a long idle interval. Line 45: The movers' perfection is the created cosmos they move; reason supports Scripture against a long idle interval.
XXIX.45 The movers' perfection is the created cosmos they move; reason supports Scripture against a long idle interval. The movers' perfection is the created cosmos they move; reason supports Scripture against a long idle interval.
XXIX.46–48 The three quenched fires are Dante's unspoken where, when, and how questions.
XXIX.46–48 The three quenched fires are Dante's unspoken where, when, and how questions. Line 48: The three quenched fires are Dante's unspoken where, when, and how questions.
XXIX.48 The three quenched fires are Dante's unspoken where, when, and how questions. The three quenched fires are Dante's unspoken where, when, and how questions.
Some angels fall almost instantly through Luciferian pride, while the faithful receive grace and begin their delighted circling office XXIX.49–69
49Né giugneriesi, numerando, al venti
50sì tosto, come de li angeli parte
turbò il suggetto d’i vostri alimenti.
L’altra rimase, e cominciò quest’ arte
che tu discerni, con tanto diletto,
che mai da circüir non si diparte.
55Principio del cader fu il maladetto
superbir di colui che tu vedesti
da tutti i pesi del mondo costretto.
Quelli che vedi qui furon modesti
a riconoscer sé da la bontate
60che li avea fatti a tanto intender presti:
per che le viste lor furo essaltate
con grazia illuminante e con lor merto,
si c’hanno ferma e piena volontate;
e non voglio che dubbi, ma sia certo,
65che ricever la grazia è meritorio
secondo che l’affetto l’è aperto.
Omai dintorno a questo consistorio
puoi contemplare assai, se le parole
mie son ricolte, sanz’ altro aiutorio.
49Nor, counting, would one reach twenty
50as quickly as part of the angels
disturbed the subject of your elements.
The other part remained and began this art
that you discern, with so much delight
that it never departs from circling.
55The beginning of the fall was the accursed
pride of him whom you saw
constrained by all the world's weights.
Those you see here were modest
in recognizing themselves as from the Goodness
60that had made them ready for so much understanding:
therefore their sight was exalted
with illuminating grace and with their merit,
so that they have a firm and full will;
and I do not want you to doubt, but be certain,
65that receiving grace is meritorious
according as affection is open to it.
Now around this consistory
you can contemplate enough, if my words
are gathered in, without other help.
Commentary
The angelic fall, Lucifer under all the world's weights, faithful modest recognition, illuminating grace, merit, and fixed will make up the passage. The difficult subject of human nourishment is retained with a note rather than normalized away.
XXIX.49–51 The difficult phrase points to the earth as the underlying subject of the human elemental world disturbed by the fall.
XXIX.49–51 The difficult phrase points to the earth as the underlying subject of the human elemental world disturbed by the fall. Line 51: The difficult phrase points to the earth as the underlying subject of the human elemental world disturbed by the fall.
XXIX.51 The difficult phrase points to the earth as the underlying subject of the human elemental world disturbed by the fall. The difficult phrase points to the earth as the underlying subject of the human elemental world disturbed by the fall.
XXIX.52–54 The faithful angels' circling office remains delight rather than compulsion.
XXIX.52–54 The faithful angels' circling office remains delight rather than compulsion. Line 54: The faithful angels' circling office remains delight rather than compulsion.
XXIX.54 The faithful angels' circling office remains delight rather than compulsion. The faithful angels' circling office remains delight rather than compulsion.
XXIX.55–57 Lucifer is recalled from Inferno XXXIV, pinned beneath the weights of the world.
XXIX.55–57 Lucifer is recalled from Inferno XXXIV, pinned beneath the weights of the world. Line 57: Lucifer is recalled from Inferno XXXIV, pinned beneath the weights of the world.
XXIX.57 Lucifer is recalled from Inferno XXXIV, pinned beneath the weights of the world. Lucifer is recalled from Inferno XXXIV, pinned beneath the weights of the world.
XXIX.58–60 The faithful angels know their capacity for understanding as gift, not self-originating possession.
XXIX.58–60 The faithful angels know their capacity for understanding as gift, not self-originating possession. Line 60: The faithful angels know their capacity for understanding as gift, not self-originating possession.
XXIX.60 The faithful angels know their capacity for understanding as gift, not self-originating possession. The faithful angels know their capacity for understanding as gift, not self-originating possession.
XXIX.61–63 Their will is fixed through grace and merit, in contrast to the rebels' turn.
XXIX.61–63 Their will is fixed through grace and merit, in contrast to the rebels' turn. Line 63: Their will is fixed through grace and merit, in contrast to the rebels' turn.
XXIX.63 Their will is fixed through grace and merit, in contrast to the rebels' turn. Their will is fixed through grace and merit, in contrast to the rebels' turn.
XXIX.64–66 Beatrice states the merit of receiving grace according to the openness of affection.
XXIX.64–66 Beatrice states the merit of receiving grace according to the openness of affection. Line 66: Beatrice states the merit of receiving grace according to the openness of affection.
XXIX.66 Beatrice states the merit of receiving grace according to the openness of affection. Beatrice states the merit of receiving grace according to the openness of affection.
XXIX.67–69 The word-gathering image marks a transition from angelic creation and fall to angelic cognition.
XXIX.67–69 The word-gathering image marks a transition from angelic creation and fall to angelic cognition. Line 69: The word-gathering image marks a transition from angelic creation and fall to angelic cognition.
XXIX.69 The word-gathering image marks a transition from angelic creation and fall to angelic cognition. The word-gathering image marks a transition from angelic creation and fall to angelic cognition.
Beatrice corrects confused claims about angelic memory by grounding angelic cognition in uninterrupted vision of God XXIX.70–84
70Ma perché ’n terra per le vostre scole
si legge che l’angelica natura
è tal, che ’ntende e si ricorda e vole,
ancor dirò, perché tu veggi pura
la verità che là giù si confonde,
75equivocando in sì fatta lettura.
Queste sustanze, poi che fur gioconde
de la faccia di Dio, non volser viso
da essa, da cui nulla si nasconde:
però non hanno vedere interciso
80da novo obietto, e però non bisogna
rememorar per concetto diviso;
sì che là giù, non dormendo, si sogna,
credendo e non credendo dicer vero;
ma ne l’uno è più colpa e più vergogna.
70But because on earth, through your schools,
it is taught that angelic nature
is such that it understands and remembers and wills,
I will say more, so that you may see in purity
the truth that down there is confused,
75equivocating in such a reading.
These substances, once they were made joyful
by the face of God, have not turned their sight
from it, from which nothing is hidden:
therefore they do not have vision cut off
80by a new object, and therefore there is no need
to remember through a divided concept;
so that down there, not sleeping, people dream,
believing and not believing they speak truth;
but in the latter is more guilt and more shame.
Commentary
The translation distinguishes angelic uninterrupted vision from human recollection without denying intellect and will.
XXIX.70–72 The school formula is corrected, not erased: angelic understanding and will do not imply human-style memory.
XXIX.70–72 The school formula is corrected, not erased: angelic understanding and will do not imply human-style memory. Line 72: The school formula is corrected, not erased: angelic understanding and will do not imply human-style memory.
XXIX.72 The school formula is corrected, not erased: angelic understanding and will do not imply human-style memory. The school formula is corrected, not erased: angelic understanding and will do not imply human-style memory.
XXIX.79–81 Angels do not need recollection because their vision is not interrupted by new objects.
XXIX.79–81 Angels do not need recollection because their vision is not interrupted by new objects. Line 81: Angels do not need recollection because their vision is not interrupted by new objects.
XXIX.81 Angels do not need recollection because their vision is not interrupted by new objects. Angels do not need recollection because their vision is not interrupted by new objects.
XXIX.82–84 The greater guilt belongs to those who teach what they do not believe.
XXIX.82–84 The greater guilt belongs to those who teach what they do not believe. Line 84: The greater guilt belongs to those who teach what they do not believe.
XXIX.84 The greater guilt belongs to those who teach what they do not believe. The greater guilt belongs to those who teach what they do not believe.
Philosophical love of appearance is rebuked, but twisting Scripture and silencing the Gospel are worse XXIX.85–96
85Voi non andate giù per un sentiero
filosofando: tanto vi trasporta
l’amor de l’apparenza e ’l suo pensiero!
E ancor questo qua sù si comporta
con men disdegno che quando è posposta
90la divina Scrittura o quando è torta.
Non vi si pensa quanto sangue costa
seminarla nel mondo e quanto piace
chi umilmente con essa s’accosta.
Per apparer ciascun s’ingegna e face
95sue invenzioni; e quelle son trascorse
da’ predicanti e ’l Vangelio si tace.
85You do not go below by one path
in philosophizing: so much transports you
the love of appearance and the thought of it!
And even this up here is borne
with less disdain than when divine Scripture
90is set aside, or when it is twisted.
No one there thinks how much blood it costs
to sow it in the world, and how pleasing is
one who humbly draws near to it.
For display, each labors and makes
95his own inventions; and those are passed around
by preachers, while the Gospel is silent.
Commentary
This passage covers this sequence: Philosophical love of appearance is rebuked, but twisting Scripture and silencing the Gospel are worse.
XXIX.85–87 Appearance and the thought of appearance become the motive force of speculative divergence.
XXIX.85–87 Appearance and the thought of appearance become the motive force of speculative divergence. Line 87: Appearance and the thought of appearance become the motive force of speculative divergence.
XXIX.87 Appearance and the thought of appearance become the motive force of speculative divergence. Appearance and the thought of appearance become the motive force of speculative divergence.
XXIX.88–90 Beatrice distinguishes confused philosophizing from the graver distortion or subordination of Scripture.
XXIX.88–90 Beatrice distinguishes confused philosophizing from the graver distortion or subordination of Scripture. Line 90: Beatrice distinguishes confused philosophizing from the graver distortion or subordination of Scripture.
XXIX.90 Beatrice distinguishes confused philosophizing from the graver distortion or subordination of Scripture. Beatrice distinguishes confused philosophizing from the graver distortion or subordination of Scripture.
XXIX.91–93 The blood-cost of Scripture's sowing keeps apostolic witness and martyrdom active.
XXIX.91–93 The blood-cost of Scripture's sowing keeps apostolic witness and martyrdom active. Line 93: The blood-cost of Scripture's sowing keeps apostolic witness and martyrdom active.
XXIX.93 The blood-cost of Scripture's sowing keeps apostolic witness and martyrdom active. The blood-cost of Scripture's sowing keeps apostolic witness and martyrdom active.
XXIX.94–96 The Gospel's silence contrasts true commission with preacherly invention.
XXIX.94–96 The Gospel's silence contrasts true commission with preacherly invention. Line 96: The Gospel's silence contrasts true commission with preacherly invention.
XXIX.96 The Gospel's silence contrasts true commission with preacherly invention. The Gospel's silence contrasts true commission with preacherly invention.
False eclipse claims, pulpit fables, comic preaching, false pardons, and Saint Anthony's pig expose corrupt religious performance XXIX.97–126
97Un dice che la luna si ritorse
ne la passion di Cristo e s’interpuose,
per che ’l lume del sol giù non si porse;
100e mente, ché la luce si nascose
da sé: però a li Spani e a l’Indi
come a’ Giudei tale eclissi rispuose.
Non ha Fiorenza tanti Lapi e Bindi
quante sì fatte favole per anno
105in pergamo si gridan quinci e quindi:
sì che le pecorelle, che non sanno,
tornan del pasco pasciute di vento,
e non le scusa non veder lo danno.
Non disse Cristo al suo primo convento:
110‘Andate, e predicate al mondo ciance’;
ma diede lor verace fondamento;
e quel tanto sonò ne le sue guance,
sì ch’a pugnar per accender la fede
de l’Evangelio fero scudo e lance.
115Ora si va con motti e con iscede
a predicare, e pur che ben si rida,
gonfia il cappuccio e più non si richiede.
Ma tale uccel nel becchetto s’annida,
che se ’l vulgo il vedesse, vederebbe
120la perdonanza di ch’el si confida:
per cui tanta stoltezza in terra crebbe,
che, sanza prova d’alcun testimonio,
ad ogne promession si correrebbe.
Di questo ingrassa il porco sant’ Antonio,
125e altri assai che sono ancor più porci,
pagando di moneta sanza conio.
97One says that the moon turned back
at the Passion of Christ and interposed herself,
so that the sun's light did not reach down;
100and he lies, for the light hid itself
of itself: therefore to the Spaniards and the Indians,
as to the Jews, that eclipse answered.
Florence does not have so many Lapos and Bindos
as such fables are each year
105shouted from the pulpit here and there:
so that the little sheep, who do not know,
return from pasture fed on wind,
and not seeing the harm does not excuse them.
Christ did not say to his first company:
110'Go, and preach chatter to the world';
but gave them a true foundation;
and that alone sounded from their mouths,
so that, to fight to kindle the faith,
they made shield and lances of the Gospel.
115Now people go with jokes and jests
to preach, and so long as there is good laughter,
the hood swells, and nothing more is required.
But such a bird nests in the hood's beak
that if the crowd saw it, they would see
120the pardon on which they rely:
through which such folly has grown on earth
that, without proof of any testimony,
people would run to every promise.
On this Saint Anthony's pig grows fat,
125and many others who are still more piggish,
paying in uncoined money.
Commentary
This passage covers this sequence: False eclipse claims, pulpit fables, comic preaching, false pardons, and Saint Anthony's pig expose corrupt religious performance.
XXIX.100–102 Dante rejects the local eclipse explanation by making the darkness universal.
XXIX.100–102 Dante rejects the local eclipse explanation by making the darkness universal. Line 102: Dante rejects the local eclipse explanation by making the darkness universal.
XXIX.102 Dante rejects the local eclipse explanation by making the darkness universal. Dante rejects the local eclipse explanation by making the darkness universal.
XXIX.103–105 Lapo and Bindo are common Florentine names used as a comic measure of pulpit fables.
XXIX.103–105 Lapo and Bindo are common Florentine names used as a comic measure of pulpit fables. Line 105: Lapo and Bindo are common Florentine names used as a comic measure of pulpit fables.
XXIX.105 Lapo and Bindo are common Florentine names used as a comic measure of pulpit fables. Lapo and Bindo are common Florentine names used as a comic measure of pulpit fables.
XXIX.106–108 Ignorance does not excuse the flock's failure to perceive spiritual harm.
XXIX.106–108 Ignorance does not excuse the flock's failure to perceive spiritual harm. Line 108: Ignorance does not excuse the flock's failure to perceive spiritual harm.
XXIX.108 Ignorance does not excuse the flock's failure to perceive spiritual harm. Ignorance does not excuse the flock's failure to perceive spiritual harm.
XXIX.109–111 Ciance is deliberately low: chatter, not apostolic preaching.
XXIX.109–111 Ciance is deliberately low: chatter, not apostolic preaching. Line 110: Ciance is deliberately low: chatter, not apostolic preaching.
XXIX.110 Ciance is deliberately low: chatter, not apostolic preaching. Ciance is deliberately low: chatter, not apostolic preaching.
XXIX.112–114 The Gospel itself supplies apostolic shield and lances in the fight to kindle faith.
XXIX.112–114 The Gospel itself supplies apostolic shield and lances in the fight to kindle faith. Line 114: The Gospel itself supplies apostolic shield and lances in the fight to kindle faith.
XXIX.114 The Gospel itself supplies apostolic shield and lances in the fight to kindle faith. The Gospel itself supplies apostolic shield and lances in the fight to kindle faith.
XXIX.115–117 The swelling hood exposes preaching as performance rewarded by laughter.
XXIX.115–117 The swelling hood exposes preaching as performance rewarded by laughter. Line 117: The swelling hood exposes preaching as performance rewarded by laughter.
XXIX.117 The swelling hood exposes preaching as performance rewarded by laughter. The swelling hood exposes preaching as performance rewarded by laughter.
XXIX.118–120 The bird in the hood's beak evokes hidden fraud behind false pardons.
XXIX.118–120 The bird in the hood's beak evokes hidden fraud behind false pardons. Line 118: The bird in the hood's beak evokes hidden fraud behind false pardons.
XXIX.118 The bird in the hood's beak evokes hidden fraud behind false pardons. The bird in the hood's beak evokes hidden fraud behind false pardons.
XXIX.124–126 Uncoined money marks counterfeit spiritual economy around false indulgence.
XXIX.124–126 Uncoined money marks counterfeit spiritual economy around false indulgence. Line 126: Uncoined money marks counterfeit spiritual economy around false indulgence.
XXIX.126 Uncoined money marks counterfeit spiritual economy around false indulgence. Uncoined money marks counterfeit spiritual economy around false indulgence.
Beatrice turns back to the straight road, the uncountable angelic number, and the one first light received diversely in many mirrors XXIX.127–145
127Ma perché siam digressi assai, ritorci
li occhi oramai verso la dritta strada,
sì che la via col tempo si raccorci.
130Questa natura sì oltre s’ingrada
in numero, che mai non fu loquela
né concetto mortal che tanto vada;
e se tu guardi quel che si revela
per Danïel, vedrai che ’n sue migliaia
135determinato numero si cela.
La prima luce, che tutta la raia,
per tanti modi in essa si recepe,
quanti son li splendori a chi s’appaia.
Onde, però che a l’atto che concepe
140segue l’affetto, d’amar la dolcezza
diversamente in essa ferve e tepe.
Vedi l’eccelso omai e la larghezza
de l’etterno valor, poscia che tanti
speculi fatti s’ha in che si spezza,
145uno manendo in sé come davanti».
127But because we have digressed enough, turn back
your eyes now toward the straight road,
so that the way may shorten with the time.
130This nature extends so far in number
that there never was speech
nor mortal concept that could go so far;
and if you look at what is revealed
by Daniel, you will see that in his thousands
135a determined number lies concealed.
The first light, which rays through it all,
is received in it in as many modes
as there are splendors to which it pairs itself.
Therefore, because upon the act that conceives
140affection follows, the sweetness of love
in it is fervid and tepid in different measure.
See now the height and breadth
of the eternal Power, since it has made itself
so many mirrors in which it is broken,
145remaining one in itself as before."
Commentary
The return to the straight road, Daniel's thousands, the first light received in many modes, affection following knowing, and divine unity broken into mirrors make up the passage. The translation keeps number beyond speech and concept while closing on one light reflected diversely.
XXIX.127–129 The straight road and shortened way return from digression to the canto's angelic argument.
XXIX.127–129 The straight road and shortened way return from digression to the canto's angelic argument. Line 129: The straight road and shortened way return from digression to the canto's angelic argument.
XXIX.129 The straight road and shortened way return from digression to the canto's angelic argument. The straight road and shortened way return from digression to the canto's angelic argument.
XXIX.133–135 Daniel's thousands reveal multiplicity while concealing any determinate count.
XXIX.133–135 Daniel's thousands reveal multiplicity while concealing any determinate count. Line 135: Daniel's thousands reveal multiplicity while concealing any determinate count.
XXIX.135 Daniel's thousands reveal multiplicity while concealing any determinate count. Daniel's thousands reveal multiplicity while concealing any determinate count.
XXIX.136–138 The first light is received diversely according to the many angelic splendors.
XXIX.136–138 The first light is received diversely according to the many angelic splendors. Line 138: The first light is received diversely according to the many angelic splendors.
XXIX.138 The first light is received diversely according to the many angelic splendors. The first light is received diversely according to the many angelic splendors.
XXIX.139–141 Love's warmth differs because affection follows the angel's act of knowing.
XXIX.139–141 Love's warmth differs because affection follows the angel's act of knowing. Line 141: Love's warmth differs because affection follows the angel's act of knowing.
XXIX.141 Love's warmth differs because affection follows the angel's act of knowing. Love's warmth differs because affection follows the angel's act of knowing.
XXIX.145 The close preserves divine unity remaining one while reflected through many mirrors. The close preserves divine unity remaining one while reflected through many mirrors.