Paradiso, Canto 5

Commentary

Beatrice's increased radiance is grounded in perfected sight moving the will toward known good. The translation keeps sight, intellect, love, vestige, and the restated defective-vow question explicit.

V.1–3 Beatrice's brightness continues the end of Paradiso IV; the flame is love intensified by perfected vision, not emotional excess.

V.1–3 Beatrice's brightness continues the end of Paradiso IV; the flame is love intensified by perfected vision, not emotional excess. Line 1: Beatrice's brightness continues the end of Paradiso IV; the flame is love intensified by perfected vision, not emotional excess.

V.1 Beatrice's brightness continues the end of Paradiso IV; the flame is love intensified by perfected vision, not emotional excess. Beatrice's brightness continues the end of Paradiso IV; the flame is love intensified by perfected vision, not emotional excess.

V.4–6 The perfected seeing is Beatrice's wisdom-filled vision, which models intellect moving the will toward good. The concrete foot image matters because Dante turns intellect and will into journey.

V.4–6 The perfected seeing is Beatrice's wisdom-filled vision, which models intellect moving the will toward good. Line 5: The perfected seeing is Beatrice's wisdom-filled vision, which models intellect moving the will toward good. Line 6: The concrete foot image matters because Dante turns intellect and will into journey language.

V.5 The perfected seeing is Beatrice's wisdom-filled vision, which models intellect moving the will toward good. The perfected seeing is Beatrice's wisdom-filled vision, which models intellect moving the will toward good.

V.6 The concrete foot image matters because Dante turns intellect and will into journey language. The concrete foot image matters because Dante turns intellect and will into journey language.

V.7–9 Coordinate with the Paradiso desire/light motif: true sight of eternal light necessarily awakens rightly ordered love.

V.7–9 Coordinate with the Paradiso desire/light motif: true sight of eternal light necessarily awakens rightly ordered love. Line 9: Coordinate with the Paradiso desire/light motif: true sight of eternal light necessarily awakens rightly ordered love.

V.9 Coordinate with the Paradiso desire/light motif: true sight of eternal light necessarily awakens rightly ordered love. Coordinate with the Paradiso desire/light motif: true sight of eternal light necessarily awakens rightly ordered love.

V.10–12 Vestige keeps Dante's metaphysical claim that lesser goods attract by an imperfect trace of divine good.

V.10–12 Vestige keeps Dante's metaphysical claim that lesser goods attract by an imperfect trace of divine good. Line 11: Vestige keeps Dante's metaphysical claim that lesser goods attract by an imperfect trace of divine good.

V.11 Vestige keeps Dante's metaphysical claim that lesser goods attract by an imperfect trace of divine good. Vestige keeps Dante's metaphysical claim that lesser goods attract by an imperfect trace of divine good.

V.13–15 Manco voto carries the defective or unfulfilled vow handed forward from Paradiso IV's voti manchi. Letigio is juridical; claim keeps the sense of a suit or charge.

V.13–15 Manco voto carries the defective or unfulfilled vow handed forward from Paradiso IV's voti manchi. Line 14: Manco voto carries the defective or unfulfilled vow handed forward from Paradiso IV's voti manchi. Line 15: Letigio is juridical; claim keeps the sense of a suit or charge.

V.14 Manco voto carries the defective or unfulfilled vow handed forward from Paradiso IV's voti manchi. Manco voto carries the defective or unfulfilled vow handed forward from Paradiso IV's voti manchi.

V.15 Letigio is juridical; claim keeps the sense of a suit or charge. Letigio is juridical; claim keeps the sense of a suit or charge.

Commentary

The vow is a pact in which free will, God's greatest created gift, is voluntarily sacrificed back to God. The translation keeps the juridical and sacrificial pressure of pact, consent, treasure, and stolen-goods language.

V.16–18 Dante marks Beatrice as initiating this canto's doctrinal song. Processo santo carries both the sequence of argument and the sacred procession of mediated teaching.

V.16–18 Dante marks Beatrice as initiating this canto's doctrinal song. Line 16: Dante marks Beatrice as initiating this canto's doctrinal song. Line 18: Processo santo carries both the sequence of argument and the sacred procession of mediated teaching.

V.16 Dante marks Beatrice as initiating this canto's doctrinal song. Dante marks Beatrice as initiating this canto's doctrinal song.

V.18 Processo santo carries both the sequence of argument and the sacred procession of mediated teaching. Processo santo carries both the sequence of argument and the sacred procession of mediated teaching.

V.22–24 This is the doctrinal center of the canto and connects with Purgatorio's free-will training and Paradiso III-IV will language. The phrase includes angels and human beings, and excludes non-rational creatu.

V.22–24 This is the doctrinal center of the canto and connects with Purgatorio's free-will training and Paradiso III-IV will language. Line 22: This is the doctrinal center of the canto and connects with Purgatorio's free-will training and Paradiso III-IV will language. Line 24: The phrase includes angels and human beings, and excludes non-rational creatures.

V.22 This is the doctrinal center of the canto and connects with Purgatorio's free-will training and Paradiso III-IV will language. This is the doctrinal center of the canto and connects with Purgatorio's free-will training and Paradiso III-IV will language.

V.24 The phrase includes angels and human beings, and excludes non-rational creatures. The phrase includes angels and human beings, and excludes non-rational creatures.

V.25–27 The reciprocal consent must be for a vow acceptable to God, not merely any promise uttered by a human will.

V.25–27 The reciprocal consent must be for a vow acceptable to God, not merely any promise uttered by a human will. Line 27: The reciprocal consent must be for a vow acceptable to God, not merely any promise uttered by a human will.

V.27 The reciprocal consent must be for a vow acceptable to God, not merely any promise uttered by a human will. The reciprocal consent must be for a vow acceptable to God, not merely any promise uttered by a human will.

V.28–30 Patto keeps the covenantal and juridical force of the vow. The free will sacrifices itself freely; the paradox is essential to Beatrice's argument.

V.28–30 Patto keeps the covenantal and juridical force of the vow. Line 28: Patto keeps the covenantal and juridical force of the vow. Line 30: The free will sacrifices itself freely; the paradox is essential to Beatrice's argument.

V.28 Patto keeps the covenantal and juridical force of the vow. Patto keeps the covenantal and juridical force of the vow.

V.30 The free will sacrifices itself freely; the paradox is essential to Beatrice's argument. The free will sacrifices itself freely; the paradox is essential to Beatrice's argument.

V.31–33 Maltolletto makes the broken vow a wrongful taking back of what was already given to God.

V.31–33 Maltolletto makes the broken vow a wrongful taking back of what was already given to God. Line 33: Maltolletto makes the broken vow a wrongful taking back of what was already given to God.

V.33 Maltolletto makes the broken vow a wrongful taking back of what was already given to God. Maltolletto makes the broken vow a wrongful taking back of what was already given to God.

Commentary

This passage covers this sequence: Beatrice slows Dante at the table of doctrine because the hard food of vow teaching needs digestion.

V.34–36 Dispensa is ecclesial dispensation, not casual permission; this sets up the matter/form distinction.

V.34–36 Dispensa is ecclesial dispensation, not casual permission; this sets up the matter/form distinction. Line 35: Dispensa is ecclesial dispensation, not casual permission; this sets up the matter/form distinction.

V.35 Dispensa is ecclesial dispensation, not casual permission; this sets up the matter/form distinction. Dispensa is ecclesial dispensation, not casual permission; this sets up the matter/form distinction.

V.37–39 The doctrinal food image recalls Paradiso II's bread of angels and keeps learning embodied as digestion.

V.37–39 The doctrinal food image recalls Paradiso II's bread of angels and keeps learning embodied as digestion. Line 38: The doctrinal food image recalls Paradiso II's bread of angels and keeps learning embodied as digestion.

V.38 The doctrinal food image recalls Paradiso II's bread of angels and keeps learning embodied as digestion. The doctrinal food image recalls Paradiso II's bread of angels and keeps learning embodied as digestion.

V.40–42 Understanding must become retained knowledge, not a passing intellectual impression.

V.40–42 Understanding must become retained knowledge, not a passing intellectual impression. Line 42: Understanding must become retained knowledge, not a passing intellectual impression.

V.42 Understanding must become retained knowledge, not a passing intellectual impression. Understanding must become retained knowledge, not a passing intellectual impression.

Commentary

This passage covers this sequence: Beatrice distinguishes the vow's formal compact from its matter and limits any exchange by Church authority and greater inclusion.

V.43–45 The line distinguishes the vow's matter from its formal agreement or compact.

V.43–45 The line distinguishes the vow's matter from its formal agreement or compact. Line 45: The line distinguishes the vow's matter from its formal agreement or compact.

V.45 The line distinguishes the vow's matter from its formal agreement or compact. The line distinguishes the vow's matter from its formal agreement or compact.

V.46–48 The formal compact is not exchangeable in the way the matter may sometimes be.

V.46–48 The formal compact is not exchangeable in the way the matter may sometimes be. Line 48: The formal compact is not exchangeable in the way the matter may sometimes be.

V.48 The formal compact is not exchangeable in the way the matter may sometimes be. The formal compact is not exchangeable in the way the matter may sometimes be.

V.49–51 The reference is to Mosaic-law commutation of offerings, supporting matter exchange without erasing obligation.

V.49–51 The reference is to Mosaic-law commutation of offerings, supporting matter exchange without erasing obligation. Line 51: The reference is to Mosaic-law commutation of offerings, supporting matter exchange without erasing obligation.

V.51 The reference is to Mosaic-law commutation of offerings, supporting matter exchange without erasing obligation. The reference is to Mosaic-law commutation of offerings, supporting matter exchange without erasing obligation.

V.55–57 Carco keeps the burden motif active inside vow obligation. The keys are the Church's authority and discernment; they correspond to Purgatorio IX's gold and silver keys.

V.55–57 Carco keeps the burden motif active inside vow obligation. Line 55: Carco keeps the burden motif active inside vow obligation. Line 57: The keys are the Church's authority and discernment; they correspond to Purgatorio IX's gold and silver keys.

V.55 Carco keeps the burden motif active inside vow obligation. Carco keeps the burden motif active inside vow obligation.

V.57 The keys are the Church's authority and discernment; they correspond to Purgatorio IX's gold and silver keys. The keys are the Church's authority and discernment; they correspond to Purgatorio IX's gold and silver keys.

V.58–60 The substitute must contain and exceed the original obligation, not merely replace it with something convenient.

V.58–60 The substitute must contain and exceed the original obligation, not merely replace it with something convenient. Line 60: The substitute must contain and exceed the original obligation, not merely replace it with something convenient.

V.60 The substitute must contain and exceed the original obligation, not merely replace it with something convenient. The substitute must contain and exceed the original obligation, not merely replace it with something convenient.

V.61–63 This closes the doctrine: some vow matter is too weighty to be compensated by alternate spending.

V.61–63 This closes the doctrine: some vow matter is too weighty to be compensated by alternate spending. Line 63: This closes the doctrine: some vow matter is too weighty to be compensated by alternate spending.

V.63 This closes the doctrine: some vow matter is too weighty to be compensated by alternate spending. This closes the doctrine: some vow matter is too weighty to be compensated by alternate spending.

Commentary

The vow warning depends on Jephthah, Agamemnon and Iphigenia, Church guidance, and Dante's medieval Christian-Jewish polemic. The translation does not soften the historical texture, including the polemical line.

V.64–66 Bieci gives a squinting or morally crooked action, aimed at rash fidelity rather than faithfulness itself. Jephthah's rash vow frames obedience that compounds the original wrong.

V.64–66 Bieci gives a squinting or morally crooked action, aimed at rash fidelity rather than faithfulness itself. Line 65: Bieci gives a squinting or morally crooked action, aimed at rash fidelity rather than faithfulness itself. Line 66: Jephthah's rash vow frames obedience that compounds the original wrong.

V.65 Bieci gives a squinting or morally crooked action, aimed at rash fidelity rather than faithfulness itself. Bieci gives a squinting or morally crooked action, aimed at rash fidelity rather than faithfulness itself.

V.66 Jephthah's rash vow frames obedience that compounds the original wrong. Jephthah's rash vow frames obedience that compounds the original wrong.

V.67–69 The Greek leader is Agamemnon, paired with Jephthah as a rash-vow example.

V.67–69 The Greek leader is Agamemnon, paired with Jephthah as a rash-vow example. Line 69: The Greek leader is Agamemnon, paired with Jephthah as a rash-vow example.

V.69 The Greek leader is Agamemnon, paired with Jephthah as a rash-vow example. The Greek leader is Agamemnon, paired with Jephthah as a rash-vow example.

V.70–72 Cólto carries religious rite or observance; the line judges the sacrifice's pious form as morally wrong.

V.70–72 Cólto carries religious rite or observance; the line judges the sacrifice's pious form as morally wrong. Line 72: Cólto carries religious rite or observance; the line judges the sacrifice's pious form as morally wrong.

V.72 Cólto carries religious rite or observance; the line judges the sacrifice's pious form as morally wrong. Cólto carries religious rite or observance; the line judges the sacrifice's pious form as morally wrong.

V.73–75 The warning rejects a magical or careless view of ritual cleansing and absolution.

V.73–75 The warning rejects a magical or careless view of ritual cleansing and absolution. Line 75: The warning rejects a magical or careless view of ritual cleansing and absolution.

V.75 The warning rejects a magical or careless view of ritual cleansing and absolution. The warning rejects a magical or careless view of ritual cleansing and absolution.

V.79–81 Cupidigia keeps the covetousness/greed motif active; here it is tied to spiritual rashness and misuse of dispensation. Dante's medieval Christian polemic is preserved rather than modernized away.

V.79–81 Cupidigia keeps the covetousness/greed motif active; here it is tied to spiritual rashness and misuse of dispensation. Line 79: Cupidigia keeps the covetousness/greed motif active; here it is tied to spiritual rashness and misuse of dispensation. Line 81: Dante's medieval Christian polemic is preserved rather than modernized away.

V.79 Cupidigia keeps the covetousness/greed motif active; here it is tied to spiritual rashness and misuse of dispensation. Cupidigia keeps the covetousness/greed motif active; here it is tied to spiritual rashness and misuse of dispensation.

V.81 Dante's medieval Christian polemic is preserved rather than modernized away. Dante's medieval Christian polemic is preserved rather than modernized away.

V.82–84 The sheep/lamb sequence condemns irrational self-harm under the appearance of free movement.

V.82–84 The sheep/lamb sequence condemns irrational self-harm under the appearance of free movement. Line 84: The sheep/lamb sequence condemns irrational self-harm under the appearance of free movement.

V.84 The sheep/lamb sequence condemns irrational self-harm under the appearance of free movement. The sheep/lamb sequence condemns irrational self-harm under the appearance of free movement.

Commentary

The transition from the Moon to Mercury turns Beatrice's completed speech into upward desire toward the living world. The translation keeps Dante's eager intellect silenced by her altered face and keeps the arrow simile's speed.

V.85–87 The direction is upward toward the Empyrean, with Paradiso's life/light field intensifying.

V.85–87 The direction is upward toward the Empyrean, with Paradiso's life/light field intensifying. Line 87: The direction is upward toward the Empyrean, with Paradiso's life/light field intensifying.

V.87 The direction is upward toward the Empyrean, with Paradiso's life/light field intensifying. The direction is upward toward the Empyrean, with Paradiso's life/light field intensifying.

V.88–90 Cupido ingegno is intellectual appetite checked by Beatrice's wordless movement.

V.88–90 Cupido ingegno is intellectual appetite checked by Beatrice's wordless movement. Line 89: Cupido ingegno is intellectual appetite checked by Beatrice's wordless movement.

V.89 Cupido ingegno is intellectual appetite checked by Beatrice's wordless movement. Cupido ingegno is intellectual appetite checked by Beatrice's wordless movement.

V.91–93 The second realm is Mercury, reached without the pilgrim perceiving the mechanics of ascent.

V.91–93 The second realm is Mercury, reached without the pilgrim perceiving the mechanics of ascent. Line 93: The second realm is Mercury, reached without the pilgrim perceiving the mechanics of ascent.

V.93 The second realm is Mercury, reached without the pilgrim perceiving the mechanics of ascent. The second realm is Mercury, reached without the pilgrim perceiving the mechanics of ascent.

V.97–99 Star can refer to the planet Mercury; keep Dante's broader celestial vocabulary. Dante's mutability contrasts with the blessed lights' stable joy.

V.97–99 Star can refer to the planet Mercury; keep Dante's broader celestial vocabulary. Line 97: Star can refer to the planet Mercury; keep Dante's broader celestial vocabulary. Line 99: Dante's mutability contrasts with the blessed lights' stable joy.

V.97 Star can refer to the planet Mercury; keep Dante's broader celestial vocabulary. Star can refer to the planet Mercury; keep Dante's broader celestial vocabulary.

V.99 Dante's mutability contrasts with the blessed lights' stable joy. Dante's mutability contrasts with the blessed lights' stable joy.

Commentary

The Mercury souls appear as lights whose charity is increased by Dante's arrival. The translation keeps the fishpond simile concrete while preserving the desire-to-know and love-increase pattern.

V.103–105 Dante's visit becomes an occasion for the blessed to manifest and increase charity.

V.103–105 Dante's visit becomes an occasion for the blessed to manifest and increase charity. Line 105: Dante's visit becomes an occasion for the blessed to manifest and increase charity.

V.105 Dante's visit becomes an occasion for the blessed to manifest and increase charity. Dante's visit becomes an occasion for the blessed to manifest and increase charity.

V.109–111 The reader apostrophe creates suspense before Justinian's identity and discourse are deferred to Paradiso VI.

V.109–111 The reader apostrophe creates suspense before Justinian's identity and discourse are deferred to Paradiso VI. Line 109: The reader apostrophe creates suspense before Justinian's identity and discourse are deferred to Paradiso VI.

V.109 The reader apostrophe creates suspense before Justinian's identity and discourse are deferred to Paradiso VI. The reader apostrophe creates suspense before Justinian's identity and discourse are deferred to Paradiso VI.

V.115–117 Milizia evokes the Church Militant, Dante's earthly life before death.

V.115–117 Milizia evokes the Church Militant, Dante's earthly life before death. Line 117: Milizia evokes the Church Militant, Dante's earthly life before death.

V.117 Milizia evokes the Church Militant, Dante's earthly life before death. Milizia evokes the Church Militant, Dante's earthly life before death.

V.118–120 Chiarirti ties inquiry to illumination as well as explanation.

V.118–120 Chiarirti ties inquiry to illumination as well as explanation. Line 120: Chiarirti ties inquiry to illumination as well as explanation.

V.120 Chiarirti ties inquiry to illumination as well as explanation. Chiarirti ties inquiry to illumination as well as explanation.

Commentary

Beatrice authorizes speech and trust before Dante questions the anonymous light. Mercury is the sphere veiled by another's rays, and the closing is a self-concealment through excess joy that hands the answer into Paradiso VI.

V.121–123 The phrase grants trustworthy authority to the blessed spirits without making them divine in themselves.

V.121–123 The phrase grants trustworthy authority to the blessed spirits without making them divine in themselves. Line 123: The phrase grants trustworthy authority to the blessed spirits without making them divine in themselves.

V.123 The phrase grants trustworthy authority to the blessed spirits without making them divine in themselves. The phrase grants trustworthy authority to the blessed spirits without making them divine in themselves.

V.124–126 The soul's light issues through its eyes and intensifies with joy.

V.124–126 The soul's light issues through its eyes and intensifies with joy. Line 126: The soul's light issues through its eyes and intensifies with joy.

V.126 The soul's light issues through its eyes and intensifies with joy. The soul's light issues through its eyes and intensifies with joy.

V.127–129 Rank is only the soul's accommodated appearance in Mercury, not a literal lower location outside the Empyrean. Mercury is difficult to see because it is veiled by the sun's rays.

V.127–129 Rank is only the soul's accommodated appearance in Mercury, not a literal lower location outside the Empyrean. Line 128: Rank is only the soul's accommodated appearance in Mercury, not a literal lower location outside the Empyrean. Line 129: Mercury is difficult to see because it is veiled by the sun's rays.

V.128 Rank is only the soul's accommodated appearance in Mercury, not a literal lower location outside the Empyrean. Rank is only the soul's accommodated appearance in Mercury, not a literal lower location outside the Empyrean.

V.129 Mercury is difficult to see because it is veiled by the sun's rays. Mercury is difficult to see because it is veiled by the sun's rays.

V.133–135 The simile turns concealment into excessive visibility rather than darkness.

V.133–135 The simile turns concealment into excessive visibility rather than darkness. Line 135: The simile turns concealment into excessive visibility rather than darkness.

V.135 The simile turns concealment into excessive visibility rather than darkness. The simile turns concealment into excessive visibility rather than darkness.

V.136–138 The repetition chiusa chiusa stresses enclosure inside its own radiance before Justinian's speech.

V.136–138 The repetition chiusa chiusa stresses enclosure inside its own radiance before Justinian's speech. Line 138: The repetition chiusa chiusa stresses enclosure inside its own radiance before Justinian's speech.

V.138 The repetition chiusa chiusa stresses enclosure inside its own radiance before Justinian's speech. The repetition chiusa chiusa stresses enclosure inside its own radiance before Justinian's speech.

V.139 The final line explicitly hands the anonymous Mercury soul's answer to Paradiso VI. The final line explicitly hands the anonymous Mercury soul's answer to Paradiso VI.