Paradiso, Canto 4
Dante Alighieri · Italian original · new English translation and commentary by Text Atlas
Overview
Paradiso IV opens from the delayed questioning caused by Beatrice's brightness at the end of Paradiso III. Dante is held silent between two doubts: whether the souls truly return to their stars, and why another's violence should lessen merit if the good will endures. Beatrice reads both desires, answers first the more dangerous Platonic question, and teaches that all the blessed dwell in the Empyrean while their planetary appearances are signs fitted to human understanding, like Scripture's bodily language for God and the Church's human images of angels. She then treats the lesser but still serious question of justice, violence, and merit: will is not extinguished unless it wills, and if it bends under force it follows that force. Lawrence and Mucius show the rare wholeness that would have returned Piccarda and Constance to the holy place. Beatrice resolves the apparent contradiction with Piccarda by distinguishing absolute will from the other will conditioned by fear. Her explanation, like a holy river from the source of truth, sets both of Dante's desires at peace. Dante praises her as beloved of the first lover, reflects that intellect rests only in truth while doubt grows at truth's foot and drives ascent, and asks whether defective vows can be satisfied by other goods. Beatrice's love-filled gaze overwhelms him, handing the question into Paradiso V.
Narrative arc
- Dante is held silent between two equally pressing doubts, though desire and questioning show in his face
- Beatrice reads the two doubts and chooses to answer first the more dangerous question about souls and stars
- Beatrice locates all the blessed in the Empyrean and explains the planetary appearances as signs fitted to human understanding
- Beatrice rejects a literal Timaeus soul-return doctrine while allowing a qualified truth about planetary influence
- Beatrice turns to justice, violence, and merit, teaching that will is not extinguished unless it bends
- Beatrice resolves Piccarda and Constance through force mingled with will and the distinction between absolute and other will
- Beatrice's holy river of explanation quiets Dante's desires, and he confesses his debt to her grace
- Dante describes intellect resting only in truth, then asks whether other goods can satisfy for defective vows
- Beatrice's love-bright gaze overcomes Dante's strength and closes the canto before her answer in Paradiso V
Central themes
- vows
- will
- peace
- heavenly order
Dante is held silent between two equally pressing doubts, though desire and questioning show in his face IV.1–12
1Intra due cibi, distanti e moventi
d’un modo, prima si morria di fame,
che liber’ omo l’un recasse ai denti;
sì si starebbe un agno intra due brame
5di fieri lupi, igualmente temendo;
sì si starebbe un cane intra due dame:
per che, s’i’ mi tacea, me non riprendo,
da li miei dubbi d’un modo sospinto,
poi ch’era necessario, né commendo.
10Io mi tacea, ma ’l mio disir dipinto
m’era nel viso, e ’l dimandar con ello,
più caldo assai che per parlar distinto.
1Between two foods, distant and drawing
in equal measure, a free person would die of hunger
before bringing either one to the teeth;
so a lamb would stand between two cravings
5of fierce wolves, fearing each alike;
so a dog would stand between two does:
therefore, if I was silent, I do not reproach myself,
driven by my doubts in equal measure,
since it was necessary; nor do I commend myself.
10I was silent, but my desire was painted
upon my face, and the asking with it,
far warmer than through clearly spoken words.
Commentary
This passage covers this sequence: Dante is held silent between two equally pressing doubts, though desire and questioning show in his face.
IV.1–3 The opening figures a free person's deadlock between equal intellectual desires; the canto will show that the two doubts are not equally dangerous.
IV.1–3 The opening figures a free person's deadlock between equal intellectual desires; the canto will show that the two doubts are not equally dangerous. Line 1: The opening figures a free person's deadlock between equal intellectual desires; the canto will show that the two doubts are not equally dangerous.
IV.1 The opening figures a free person's deadlock between equal intellectual desires; the canto will show that the two doubts are not equally dangerous. The opening figures a free person's deadlock between equal intellectual desires; the canto will show that the two doubts are not equally dangerous.
Beatrice reads the two doubts and chooses to answer first the more dangerous question about souls and stars IV.13–27
13Fé sì Beatrice qual fé Danïello,
Nabuccodonosor levando d’ira,
15che l’avea fatto ingiustamente fello;
e disse: «Io veggio ben come ti tira
uno e altro disio, sì che tua cura
sé stessa lega sì che fuor non spira.
Tu argomenti: “Se ’l buon voler dura,
20la vïolenza altrui per qual ragione
di meritar mi scema la misura?”.
Ancor di dubitar ti dà cagione
parer tornarsi l’anime a le stelle,
secondo la sentenza di Platone.
25Queste son le question che nel tuo velle
pontano igualmente; e però pria
tratterò quella che più ha di felle.
13Beatrice did as Daniel had done,
lifting Nebuchadnezzar out of the anger
15that had made him unjustly cruel;
and said: "I see well how you are drawn
by one desire and the other, so that your concern
binds itself and cannot breathe outward.
You reason: 'If the good will endures,
20for what reason should another's violence
lessen for me the measure of deserving?'
Still another cause for doubt is given you
by souls seeming to return to the stars,
according to Plato's judgment.
25These are the questions that press equally
upon your willing; and therefore first
I shall treat the one that has more poison.
Commentary
This passage covers this sequence: Beatrice reads the two doubts and chooses to answer first the more dangerous question about souls and stars.
IV.13–15 Daniel and Nebuchadnezzar frame Beatrice's reading of an unspoken crisis of understanding before it can turn destructive.
IV.13–15 Daniel and Nebuchadnezzar frame Beatrice's reading of an unspoken crisis of understanding before it can turn destructive. Line 13: Daniel and Nebuchadnezzar frame Beatrice's reading of an unspoken crisis of understanding before it can turn destructive.
IV.13 Daniel and Nebuchadnezzar frame Beatrice's reading of an unspoken crisis of understanding before it can turn destructive. Daniel and Nebuchadnezzar frame Beatrice's reading of an unspoken crisis of understanding before it can turn destructive.
IV.19–21 The first stated doubt concerns merit, violence, and the measure of deserving when the inward good will endures.
IV.19–21 The first stated doubt concerns merit, violence, and the measure of deserving when the inward good will endures. Line 19: The first stated doubt concerns merit, violence, and the measure of deserving when the inward good will endures.
IV.19 The first stated doubt concerns merit, violence, and the measure of deserving when the inward good will endures. The first stated doubt concerns merit, violence, and the measure of deserving when the inward good will endures.
IV.25–27 The source's Latinizing velle is rendered as "willing" to mark the act of will without importing a technical gloss into the line.
IV.25–27 The source's Latinizing velle is rendered as "willing" to mark the act of will without importing a technical gloss into the line. Line 25: The source's Latinizing velle is rendered as "willing" to mark the act of will without importing a technical gloss into the line.
IV.25 The source's Latinizing velle is rendered as "willing" to mark the act of will without importing a technical gloss into the line. The source's Latinizing velle is rendered as "willing" to mark the act of will without importing a technical gloss into the line.
Beatrice locates all the blessed in the Empyrean and explains the planetary appearances as signs fitted to human understanding IV.28–48
28D’i Serafin colui che più s’india,
Moïsè, Samuel, e quel Giovanni
30che prender vuoli, io dico, non Maria,
non hanno in altro cielo i loro scanni
che questi spirti che mo t’appariro,
né hanno a l’esser lor più o meno anni;
ma tutti fanno bello il primo giro,
35e differentemente han dolce vita
per sentir più e men l’etterno spiro.
Qui si mostraro, non perché sortita
sia questa spera lor, ma per far segno
de la celestïal c’ha men salita.
40Così parlar conviensi al vostro ingegno,
però che solo da sensato apprende
ciò che fa poscia d’intelletto degno.
Per questo la Scrittura condescende
a vostra facultate, e piedi e mano
45attribuisce a Dio e altro intende;
e Santa Chiesa con aspetto umano
Gabrïel e Michel vi rappresenta,
e l’altro che Tobia rifece sano.
28Of the Seraphim, the one most deeply in God,
Moses, Samuel, and whichever John
30you choose, I say, nor Mary herself,
do not have their seats in another heaven
than these spirits that just now appeared to you,
nor have they more or fewer years for their being;
but all make beautiful the first circle,
35and in different measure have sweet life
by feeling more and less the eternal Breath.
They showed themselves here, not because
this sphere has been allotted to them, but to make a sign
of the heavenly rank that rises least.
40Such speech must fit your power of mind,
because it learns only from sense
what afterward it makes fit for intellect.
For this reason Scripture condescends
to your capacity, and attributes feet and hands
45to God, while meaning something else;
and holy Church with human aspect
represents Gabriel and Michael to you,
and the other who healed Tobias.
Commentary
The Moon appearances are accommodated signs: all blessed souls are in the Empyrean, while lower-sphere appearances instruct Dante through sense-bound images. The translation keeps Scripture and Church condescension explicit.
IV.28–30 The coinage in s'india is kept compressed as being deeply in God. The "nor Mary herself" syntax carries the a fortiori force of non Maria.
IV.28–30 The coinage in s'india is kept compressed as being deeply in God. Line 28: The coinage in s'india is kept compressed as being deeply in God. Line 30: The "nor Mary herself" syntax carries the a fortiori force of non Maria.
IV.28 The coinage in s'india is kept compressed as being deeply in God. The coinage in s'india is kept compressed as being deeply in God.
IV.30 The "nor Mary herself" syntax carries the a fortiori force of non Maria. The "nor Mary herself" syntax carries the a fortiori force of non Maria.
IV.34–36 The first circle is the Empyrean: all blessed souls are located there, though they appear in lower spheres for Dante's instruction.
IV.34–36 The first circle is the Empyrean: all blessed souls are located there, though they appear in lower spheres for Dante's instruction. Line 34: The first circle is the Empyrean: all blessed souls are located there, though they appear in lower spheres for Dante's instruction.
IV.34 The first circle is the Empyrean: all blessed souls are located there, though they appear in lower spheres for Dante's instruction. The first circle is the Empyrean: all blessed souls are located there, though they appear in lower spheres for Dante's instruction.
IV.37–39 Beatrice's answer turns the Moon appearance into an accommodated sign, not the souls' literal dwelling.
IV.37–39 Beatrice's answer turns the Moon appearance into an accommodated sign, not the souls' literal dwelling. Line 37: Beatrice's answer turns the Moon appearance into an accommodated sign, not the souls' literal dwelling.
IV.37 Beatrice's answer turns the Moon appearance into an accommodated sign, not the souls' literal dwelling. Beatrice's answer turns the Moon appearance into an accommodated sign, not the souls' literal dwelling.
IV.40–42 Lines 40-48 state the principle of accommodation to sense-bound human understanding, paralleling Scripture and Church imagery.
IV.40–42 Lines 40-48 state the principle of accommodation to sense-bound human understanding, paralleling Scripture and Church imagery. Line 40: Lines 40-48 state the principle of accommodation to sense-bound human understanding, paralleling Scripture and Church imagery.
IV.40 Lines 40-48 state the principle of accommodation to sense-bound human understanding, paralleling Scripture and Church imagery. Lines 40-48 state the principle of accommodation to sense-bound human understanding, paralleling Scripture and Church imagery.
Beatrice rejects a literal Timaeus soul-return doctrine while allowing a qualified truth about planetary influence IV.49–63
49Quel che Timeo de l’anime argomenta
50non è simile a ciò che qui si vede,
però che, come dice, par che senta.
Dice che l’alma a la sua stella riede,
credendo quella quindi esser decisa
quando natura per forma la diede;
55e forse sua sentenza è d’altra guisa
che la voce non suona, ed esser puote
con intenzion da non esser derisa.
S’elli intende tornare a queste ruote
l’onor de la influenza e ’l biasmo, forse
60in alcun vero suo arco percuote.
Questo principio, male inteso, torse
già tutto il mondo quasi, sì che Giove,
Mercurio e Marte a nominar trascorse.
49What Timaeus argues about souls
50is not like what is seen here,
because, as he says, so he seems to think.
He says the soul returns to its star,
believing it to have been severed from there
when Nature gave it as form;
55and perhaps his judgment is of another kind
than the voice sounds, and it may be
with an intention not to be derided.
If he means that to these wheels returns
the honor of their influence and the blame,
60perhaps his bow strikes some truth.
This principle, badly understood, twisted
almost the whole world once, so that it passed
to naming Jove, Mercury, and Mars.
Commentary
Beatrice rejects a literal Platonic return of souls to stars while allowing a qualified truth about heavenly influence. The translation keeps the bow/truth image and the danger of pagan planetary naming.
IV.49–51 Timaeus/Plato is treated carefully: a literal soul-return doctrine is rejected, while a qualified reading of astral influence may contain some truth.
IV.49–51 Timaeus/Plato is treated carefully: a literal soul-return doctrine is rejected, while a qualified reading of astral influence may contain some truth. Line 49: Timaeus/Plato is treated carefully: a literal soul-return doctrine is rejected, while a qualified reading of astral influence may contain some truth.
IV.49 Timaeus/Plato is treated carefully: a literal soul-return doctrine is rejected, while a qualified reading of astral influence may contain some truth. Timaeus/Plato is treated carefully: a literal soul-return doctrine is rejected, while a qualified reading of astral influence may contain some truth.
IV.58–60 The wheels are the planetary spheres; honor and blame are tied to influence without surrendering free moral responsibility.
IV.58–60 The wheels are the planetary spheres; honor and blame are tied to influence without surrendering free moral responsibility. Line 58: The wheels are the planetary spheres; honor and blame are tied to influence without surrendering free moral responsibility.
IV.58 The wheels are the planetary spheres; honor and blame are tied to influence without surrendering free moral responsibility. The wheels are the planetary spheres; honor and blame are tied to influence without surrendering free moral responsibility.
Beatrice turns to justice, violence, and merit, teaching that will is not extinguished unless it bends IV.64–90
64L’altra dubitazion che ti commove
65ha men velen, però che sua malizia
non ti poria menar da me altrove.
Parere ingiusta la nostra giustizia
ne li occhi d’i mortali, è argomento
di fede e non d’eretica nequizia.
70Ma perché puote vostro accorgimento
ben penetrare a questa veritate,
come disiri, ti farò contento.
Se vïolenza è quando quel che pate
nïente conferisce a quel che sforza,
75non fuor quest’ alme per essa scusate:
ché volontà, se non vuol, non s’ammorza,
ma fa come natura face in foco,
se mille volte vïolenza il torza.
Per che, s’ella si piega assai o poco,
80segue la forza; e così queste fero
possendo rifuggir nel santo loco.
Se fosse stato lor volere intero,
come tenne Lorenzo in su la grada,
e fece Muzio a la sua man severo,
85così l’avria ripinte per la strada
ond’ eran tratte, come fuoro sciolte;
ma così salda voglia è troppo rada.
E per queste parole, se ricolte
l’hai come dei, è l’argomento casso
90che t’avria fatto noia ancor più volte.
64The other doubt that stirs you
65has less venom, since its malice
could not lead you elsewhere away from me.
That our justice should seem unjust
in mortal eyes is an argument
of faith, not of heretical wickedness.
70But because your discernment can
penetrate well into this truth,
as you desire, I will satisfy you.
If violence is when what suffers
contributes nothing to what forces it,
75these souls were not excused by that:
for will, unless it wills, is not extinguished,
but does as nature does in fire
if violence twists it a thousand times.
Therefore, if it bends much or little,
80it follows the force; and thus these did,
though able to flee back to the holy place.
If their will had been whole,
as held Lawrence upon the grate
and made Mucius severe to his hand,
85so it would have driven them back by the road
from which they were dragged, as soon as they were loosed;
but so firm a will is too rare.
And by these words, if you have gathered them
as you should, the argument is overthrown
90that would have troubled you many more times.
Commentary
The comparison pass sharpened the relation of justice, faith, violence, and will. The translation keeps will unextinguished unless it bends, with Lawrence and Mucius as tests of whole will rather than as decorative examples.
IV.67–69 The appearance of injustice is treated as a sign of faith seeking understanding, not as heretical denial.
IV.67–69 The appearance of injustice is treated as a sign of faith seeking understanding, not as heretical denial. Line 67: The appearance of injustice is treated as a sign of faith seeking understanding, not as heretical denial.
IV.67 The appearance of injustice is treated as a sign of faith seeking understanding, not as heretical denial. The appearance of injustice is treated as a sign of faith seeking understanding, not as heretical denial.
IV.73–75 The definition of violence follows the external-force criterion while Beatrice immediately tests whether the will contributed anything.
IV.73–75 The definition of violence follows the external-force criterion while Beatrice immediately tests whether the will contributed anything. Line 73: The definition of violence follows the external-force criterion while Beatrice immediately tests whether the will contributed anything.
IV.73 The definition of violence follows the external-force criterion while Beatrice immediately tests whether the will contributed anything. The definition of violence follows the external-force criterion while Beatrice immediately tests whether the will contributed anything.
IV.76–78 The will remains unextinguished unless it wills; this line is central to Paradiso IV's freedom doctrine.
IV.76–78 The will remains unextinguished unless it wills; this line is central to Paradiso IV's freedom doctrine. Line 76: The will remains unextinguished unless it wills; this line is central to Paradiso IV's freedom doctrine.
IV.76 The will remains unextinguished unless it wills; this line is central to Paradiso IV's freedom doctrine. The will remains unextinguished unless it wills; this line is central to Paradiso IV's freedom doctrine.
IV.82–84 Lawrence and Mucius provide Christian and pagan examples of a will so whole it resists coercive pain.
IV.82–84 Lawrence and Mucius provide Christian and pagan examples of a will so whole it resists coercive pain. Line 82: Lawrence and Mucius provide Christian and pagan examples of a will so whole it resists coercive pain.
IV.82 Lawrence and Mucius provide Christian and pagan examples of a will so whole it resists coercive pain. Lawrence and Mucius provide Christian and pagan examples of a will so whole it resists coercive pain.
Beatrice resolves Piccarda and Constance through force mingled with will and the distinction between absolute and other will IV.91–114
91Ma or ti s’attraversa un altro passo
dinanzi a li occhi, tal che per te stesso
non usciresti: pria saresti lasso.
Io t’ho per certo ne la mente messo
95ch’alma beata non poria mentire,
però ch’è sempre al primo vero appresso;
e poi potesti da Piccarda udire
che l’affezion del vel Costanza tenne;
sì ch’ella par qui meco contradire.
100Molte fïate già, frate, addivenne
che, per fuggir periglio, contra grato
si fé di quel che far non si convenne;
come Almeone, che, di ciò pregato
dal padre suo, la propria madre spense,
105per non perder pietà si fé spietato.
A questo punto voglio che tu pense
che la forza al voler si mischia, e fanno
sì che scusar non si posson l’offense.
Voglia assoluta non consente al danno;
110ma consentevi in tanto in quanto teme,
se si ritrae, cadere in più affanno.
Però, quando Piccarda quello spreme,
de la voglia assoluta intende, e io
de l’altra; sì che ver diciamo insieme».
91But now another pass crosses
before your eyes, such that by yourself
you would not get out: first you would grow weary.
I have set it as certain in your mind
95that a blessed soul could not lie,
because it is always near the first Truth;
and then you could hear from Piccarda
that Constance kept affection for the veil,
so that here she seems to contradict me.
100Many times already, brother, it has happened
that, to flee danger, against one's pleasure
one did what should not have been done;
as Alcmaeon, who, asked for this
by his father, killed his own mother,
105so as not to lose piety, made himself pitiless.
At this point I want you to think
that force mingles with the will, and they work
so that the offenses cannot be excused.
Absolute will does not consent to harm;
110but it consents so far as it fears,
if it draws back, to fall into greater distress.
Therefore, when Piccarda expresses that,
she means the absolute will, and I
the other; so that both of us speak truth."
Commentary
Beatrice resolves an apparent contradiction with Piccarda by distinguishing absolute will from the other will conditioned by fear and circumstance. The translation preserves the compressed "the other".
IV.91–93 The new pass is the apparent contradiction between Beatrice's claim and Piccarda's statement about Constance's affection for the veil.
IV.91–93 The new pass is the apparent contradiction between Beatrice's claim and Piccarda's statement about Constance's affection for the veil. Line 91: The new pass is the apparent contradiction between Beatrice's claim and Piccarda's statement about Constance's affection for the veil.
IV.91 The new pass is the apparent contradiction between Beatrice's claim and Piccarda's statement about Constance's affection for the veil. The new pass is the apparent contradiction between Beatrice's claim and Piccarda's statement about Constance's affection for the veil.
IV.103–105 Alcmaeon is kept literal as an example of wrongdoing chosen to avoid loss of piety or duty.
IV.103–105 Alcmaeon is kept literal as an example of wrongdoing chosen to avoid loss of piety or duty. Line 103: Alcmaeon is kept literal as an example of wrongdoing chosen to avoid loss of piety or duty.
IV.103 Alcmaeon is kept literal as an example of wrongdoing chosen to avoid loss of piety or duty. Alcmaeon is kept literal as an example of wrongdoing chosen to avoid loss of piety or duty.
IV.109–111 The translation keeps absolute will explicit and leaves the implied conditioned will as "the other" at line 114.
IV.109–111 The translation keeps absolute will explicit and leaves the implied conditioned will as "the other" at line 114. Line 109: The translation keeps absolute will explicit and leaves the implied conditioned will as "the other" at line 114.
IV.109 The translation keeps absolute will explicit and leaves the implied conditioned will as "the other" at line 114. The translation keeps absolute will explicit and leaves the implied conditioned will as "the other" at line 114.
Beatrice's holy river of explanation quiets Dante's desires, and he confesses his debt to her grace IV.115–123
115Cotal fu l’ondeggiar del santo rio
ch’uscì del fonte ond’ ogne ver deriva;
tal puose in pace uno e altro disio.
«O amanza del primo amante, o diva»,
diss’ io appresso, «il cui parlar m’inonda
120e scalda sì, che più e più m’avviva,
non è l’affezion mia tanto profonda,
che basti a render voi grazia per grazia;
ma quei che vede e puote a ciò risponda.
115Such was the rippling of the holy river
that issued from the fount whence every truth derives;
so it set both desires at peace.
"O beloved of the first lover, O divine one,"
I said afterward, "whose speech floods me
120and warms me so that more and more it gives me life,
my affection is not so deep
that it can render you grace for grace;
but may the One who sees and can answer for this.
Commentary
This passage covers this sequence: Beatrice's holy river of explanation quiets Dante's desires, and he confesses his debt to her grace.
IV.115–117 The holy river image marks Beatrice's explanation as flowing from the source of truth while quieting both of Dante's desires.
IV.115–117 The holy river image marks Beatrice's explanation as flowing from the source of truth while quieting both of Dante's desires. Line 115: The holy river image marks Beatrice's explanation as flowing from the source of truth while quieting both of Dante's desires.
IV.115 The holy river image marks Beatrice's explanation as flowing from the source of truth while quieting both of Dante's desires. The holy river image marks Beatrice's explanation as flowing from the source of truth while quieting both of Dante's desires.
Dante describes intellect resting only in truth, then asks whether other goods can satisfy for defective vows IV.124–138
124Io veggio ben che già mai non si sazia
125nostro intelletto, se ’l ver non lo illustra
di fuor dal qual nessun vero si spazia.
Posasi in esso, come fera in lustra,
tosto che giunto l’ha; e giugner puollo:
se non, ciascun disio sarebbe frustra.
130Nasce per quello, a guisa di rampollo,
a piè del vero il dubbio; ed è natura
ch’al sommo pinge noi di collo in collo.
Questo m’invita, questo m’assicura
con reverenza, donna, a dimandarvi
135d’un’altra verità che m’è oscura.
Io vo’ saper se l’uom può sodisfarvi
ai voti manchi sì con altri beni,
ch’a la vostra statera non sien parvi».
124I see well that our intellect is never
125sated unless the truth illumines it,
outside of which no truth ranges.
It rests in that truth, like a beast in its lair,
as soon as it has reached it; and it can reach it:
if not, every desire would be in vain.
130Because of that, like a shoot,
doubt springs at the foot of truth; and it is nature
that drives us toward the summit from height to height.
This invites me, this makes me confident,
with reverence, lady, to ask you
135about another truth that is dark to me.
I wish to know if one can satisfy you
for defective vows with other goods so
that in your balance they will not be slight."
Commentary
This passage covers this sequence: Dante describes intellect resting only in truth, then asks whether other goods can satisfy for defective vows.
IV.124–126 The closing speech joins intellect, truth, satisfaction, and desire, setting up the new question about recompensing vows.
IV.124–126 The closing speech joins intellect, truth, satisfaction, and desire, setting up the new question about recompensing vows. Line 124: The closing speech joins intellect, truth, satisfaction, and desire, setting up the new question about recompensing vows.
IV.124 The closing speech joins intellect, truth, satisfaction, and desire, setting up the new question about recompensing vows. The closing speech joins intellect, truth, satisfaction, and desire, setting up the new question about recompensing vows.
IV.130–132 Doubt becomes productive when it grows at the foot of truth and drives the mind upward rather than away from Beatrice.
IV.130–132 Doubt becomes productive when it grows at the foot of truth and drives the mind upward rather than away from Beatrice. Line 130: Doubt becomes productive when it grows at the foot of truth and drives the mind upward rather than away from Beatrice.
IV.130 Doubt becomes productive when it grows at the foot of truth and drives the mind upward rather than away from Beatrice. Doubt becomes productive when it grows at the foot of truth and drives the mind upward rather than away from Beatrice.
IV.136–138 This question hands directly into Paradiso V: whether defective vows can be balanced by other goods.
IV.136–138 This question hands directly into Paradiso V: whether defective vows can be balanced by other goods. Line 136: This question hands directly into Paradiso V: whether defective vows can be balanced by other goods.
IV.136 This question hands directly into Paradiso V: whether defective vows can be balanced by other goods. This question hands directly into Paradiso V: whether defective vows can be balanced by other goods.
Beatrice's love-bright gaze overcomes Dante's strength and closes the canto before her answer in Paradiso V IV.139–142
139Beatrice mi guardò con li occhi pieni
140di faville d’amor così divini,
che, vinta, mia virtute diè le reni,
e quasi mi perdei con li occhi chini.
139Beatrice looked at me with eyes full
140of such divine sparks of love
that, conquered, my strength turned its back,
and I nearly lost myself with eyes cast down.
Commentary
Beatrice's dazzling love-bright gaze is the canto's threshold gesture. The translation keeps Dante's strength giving way and his eyes cast down without expanding the psychology.
IV.139–141 Beatrice's sparks of love overwhelm Dante's strength and close the canto at the threshold of the vow doctrine.
IV.139–141 Beatrice's sparks of love overwhelm Dante's strength and close the canto at the threshold of the vow doctrine. Line 139: Beatrice's sparks of love overwhelm Dante's strength and close the canto at the threshold of the vow doctrine.
IV.139 Beatrice's sparks of love overwhelm Dante's strength and close the canto at the threshold of the vow doctrine. Beatrice's sparks of love overwhelm Dante's strength and close the canto at the threshold of the vow doctrine.