Canto 4

Between two viands, distant and attractive in like measure, a free man would die of hunger, before he would bring one of them to his teeth. Thus a lamb would stand between two ravenings of fierce wolves, fearing equally; thus would stand a dog between two does. Hence if, urged by my doubts in like measure, I was silent, I blame not myself; nor, since it was necessary, do I commend.

A free man placed between two equally appealing dishes, both equally far away, would starve before choosing either one. So too would a lamb stand between two ravenous, fierce wolves, fearing them equally. A dog would likewise stand between two deer. So if I remained silent because my doubts pulled me equally in both directions, I do not blame myself. Nor do I praise myself, since my silence was unavoidable.

I was silent, but my desire was depicted on my face, and the questioning with that far more fervent than by distinct speech. Beatrice did what Daniel did, delivering Nebuchadnezzar from anger, which had made him unjustly cruel, and said, “I see clearly how one and the other desire draws thee, so that thy care so binds itself that it breathes not forth. Thou reasonest, 'If the good will endure, by what reckoning doth the violence of others lessen for me the measure of desert?' Further, it gives thee occasion for doubt, that the souls appear to return to the stars, in accordance with the opinion of Plato.⁵¹ These are the questions that thrust equally upon thy wish; and therefore I will treat first of that which hath the most venom.⁵²

I was silent, but my desire showed on my face. My face expressed my questions more fervently than words could. Beatrice did what Daniel did when he freed Nebuchadnezzar from the anger that had made him unjustly cruel. She said, “I can see clearly how both desires draw you. Your concern holds itself so tightly that it cannot find expression. You reason, ‘If my good will remains, how can the violence of others reduce the merit I deserve?’ You also doubt because the souls appear to return to the stars, as Plato believed.⁵¹ Both questions press equally on your mind. So I will first address the one with the most venom.⁵²”

“Of the Seraphim he who is most in God, Moses, Samuel, and whichever John thou wilt take, I say, and even Mary, have not their seats in another heaven than those spirits who just now appeared to thee, nor have they more or fewer years for their existence; but all make beautiful the first circle, and have sweet life in different measure, through feeling more or less the eternal breath.⁵³ They showed themselves here, not because this sphere is allotted to them, but to afford sign of the celestial condition which is least exalted. To speak thus is befitting to your mind, since only by objects of the sense doth it apprehend that which it then makes worthy of the understanding. For this reason the Scripture condescends to your capacity, and attributes feet and hands to God, while meaning otherwise; and Holy Church represents to you with human aspect Gabriel and Michael and the other who made Tobias whole again.⁵⁴ That which Timaeus, reasons of the souls is not like this which is seen here, since it seems that he thinks as he says. He says that the soul returns to its own star, believing it to have been severed thence, when nature gave it as the form.⁵⁵ And perchance his opinion is of other guise than his words sound, and may be of a meaning not to be derided. If he means that the honor of their influence and the blame returns to these wheels, perhaps his bow hits on some truth. This principle, ill understood, formerly turned awry almost the whole world, so that it ran astray in naming Jove, Mercury, and Mars.⁵⁶

“The Seraph most deeply united with God, Moses, Samuel, whichever John you choose, and even Mary have their places in the same heaven as the spirits who just appeared to you. Nor have they existed for more or fewer years. All of them make the first circle beautiful. They enjoy sweet life in different measure, as they feel more or less of the eternal breath.⁵³ These spirits appeared here not because this sphere is assigned to them, but to show you the least exalted condition in heaven. “It is fitting to speak this way to your mind. For only through what your senses perceive can you grasp what you then make fit for your understanding. For this reason, Scripture adapts itself to your understanding and speaks of God as having feet and hands, though it means something else. And Holy Church shows you Gabriel, Michael, and the other who healed Tobias in human form.⁵⁴ “What Timaeus argues about souls is not like what you see here. He seems to mean exactly what he says. He says that the soul returns to its own star. He believes that the soul was separated from that star when nature gave it as the form.⁵⁵ And perhaps his opinion is different from what his words suggest, and may have a meaning that deserves no ridicule. If he means that credit or blame for their influence returns to these celestial spheres, perhaps his arrow strikes some truth. This principle, misunderstood, once led almost the whole world astray, so that people went astray in naming Jove, Mercury, and Mars.⁵⁶

The other dubitation which disturbs thee has less venom, for its malice could not lead thee from me elsewhere. That our justice seems unjust in the eyes of mortals is argument of faith,⁵⁷ and not of heretical iniquity. But in order that your perception may surely penetrate unto this truth, I will make thee content, as thou desirest. Though there be violence when he who suffers nowise consents to him who compels, these souls were not by reason of that excused; for will, unless it wills, is not quenched,⁵⁸ but does as nature does in fire, though violence a thousand times may wrest it. Wherefore if it bend much or little, it follows the force; and thus these did, having power to return to the holy place. If their will had been entire, such as held Lawrence on the gridiron, and made Mucius severe unto his hand, it would have urged them back, so soon as they were loosed, along the road on which they had been dragged; but will so firm is too rare. And by these words, if thou hast gathered them up as thou shouldst, is the argument quashed that would have given thee annoy yet many times.

The other doubt troubling you is less dangerous. Its harm could not lead you away from me to someone else. The fact that our justice seems unjust to mortals is a matter of faith,⁵⁷ not of heretical wickedness. But so that you can clearly grasp this truth, I will satisfy your desire for an answer. There is violence when the person who suffers it does not consent at all to the person using force. Even so, these souls were not excused on that account. For the will cannot be extinguished unless it wills it.⁵⁸ Like fire, it persists according to its nature, even if force twists it a thousand times. So, if the will bends even a little, it gives way to force. These souls did so, although they had the power to return to the holy place. Suppose their will had been complete, like the will that kept Lawrence on the gridiron and made Mucius cruel to his own hand. It would have driven them back along the road where they had been dragged, as soon as they were released. But such firm will is too rare. If you have understood my words as you should, they have now settled the question that would otherwise have troubled you many more times.

“But now another path runs traverse before thine eyes, such that by thyself thou wouldst not issue forth therefrom ere thou wert weary. I have put it in thy mind for certain, that a soul in bliss cannot lie, since it is always near to the Primal Truth; and then thou hast heard from Piccarda that Constance retained affection for the veil; so that she seems in this to contradict me. Often ere now, brother, has it happened that, in order to escape peril, that which it was not meet to do has been done against one's liking; even as Alcmaeon (who thereto entreated by his father, slew his own mother), not to lose piety, pitiless became. On this point, I wish thee to think that the violence is mingled with the will, and they so act that the offences cannot be excused. Absolute will consents not to the wrong; but the will in so far consents thereto, as it fears, if it draw back, to fall into greater trouble. Therefore when Piccarda says that, she means it of the absolute will; and I of the other so that we both speak truth alike.”

“But now another difficulty lies in your path. You could not find your way past it alone without growing weary. I have made it clear to you that a soul in bliss cannot lie, because it is always near the Primal Truth. Yet you have heard Piccarda say that Constance still loved the veil. So she seems to contradict me. Brother, people have often done what they ought not to do, against their wishes, to escape danger. So it was with Alcmaeon, who killed his own mother at his father’s request. To avoid failing in his duty to his father, he became pitiless. Consider that, in such cases, force is mixed with will. People act in such a way that their offenses cannot be excused. The absolute will does not consent to wrongdoing. But the will does consent to it insofar as it fears that refusing would lead to greater trouble. So when Piccarda speaks of the will, she means the absolute will. I mean the other. Thus we both speak the truth.”

Such was the current of the holy stream which issued from the fount whence every truth flows forth; and such it set at rest one and the other desire.

Such was the flow of the holy stream from the source of every truth. And so it satisfied both desires.

“O beloved of the First Lover, O divine one,” said I then, “whose speech inundates me, and warms me so that more and more it quickens me, my affection is not so profound that it can suffice to render to you grace for grace, but may He who sees and can, respond for this. I clearly see that our intellect is never satisfied unless the Truth illume it, outside of which no truth extends. In that it reposes, as a wild beast in his lair, soon as it has reached it: and it can reach it; otherwise every desire would be in vain. Because of this,⁵⁹ the doubt, in likeness of a shoot, springs up at the foot of the truth; and it is nature which urges us to the summit from height to height. This⁶⁰ invites me, this gives me assurance, Lady, with reverence to ask you of another truth which is obscure to me. I wish to know if man can make satisfaction to you⁶¹ for defective vows with other goods, so that in your scales they may not be light?” looked at we with such divine eyes, full of the sparks of love, that my power, vanquished, turned its back, and almost I lost myself with eyes cast down.

“O beloved of the First Lover, O divine one,” I said, “your words flood over me and warm me, stirring me more and more to life. My love is not deep enough to repay your grace with grace. But may he who sees and can do so repay you for it. “I see clearly that our intellect is never satisfied unless the Truth lights it. No truth exists beyond that Truth. Once the intellect reaches it, it rests there, like a wild beast in its den. And the intellect can reach it. Otherwise, every desire would be in vain. “Because of this,⁵⁹ doubt springs up at the foot of the truth, like a new shoot. Nature urges us upward from height to height, toward the summit. This⁶⁰ invites me and gives me confidence to ask you, Lady, with reverence, about another truth that is unclear to me. Can a person make up to you⁶¹ for unfulfilled vows with other good deeds, so that they will not be found wanting on your scales?” looked at me with such divine eyes, full of sparks of love, that my strength failed and I turned away. With my eyes cast down, I almost lost myself.