This is the second batch of 11 cantos- from 12-22 that make up the middle third of the third book of the Divine Comedy- Paradiso.
In this book that covers the journey through heaven, Dante uses the accepted cosmology of the time: that the universe is made up of 10 concentric spheres around the earth. From lowest to highest in order:
Moon (unfulfilled vows)
Mercury (too concerned with earthly honor)
Venus (too concerned with earthly love)
[after Venus, the spheres no longer manifest earthly shortcomings, but spiritual strengths]
Sun (the wise)
Mars (warriors of the faith)
Jupiter (the just)
Saturn (contemplatives)
The Fixed Stars- (faith hope and love)
The Primum Mobile (the angels)
The Empyrean- the dwelling of God
In this second post here, the Sun to the beginning of the fixed stars is covered
Canto XII
The fourth sphere: the Sun- the wise, cont.
St Thomas finishes speaking and the circle, likened to a millstone, begins to turn again. But before it completes even one revolution, a second ring encloses it, matching movement and song perfectly. Dante gives several metaphors and similes for this, but I won’t relate them here. From inside one of the lights in the outer circle, a voice calls out that since St Thomas, a Dominican, has spoken so lovingly of St Francis, it is fitting that he, a Franciscan, should return the favor for St Dominic.
Since both Dominic and Francis fought together for the church, they should shine together.
The church, which Christ bought at a high cost on the cross, was moving slowly in its mission, unsure of itself, and reduced in number. So God, seeing the state of his church, sent two champions to reorient his wayward people.
In the town of Caleruega Spain, Dominic was born. He was so filled with power, even in the womb, that his mother prophesied that her son would set the world on fire. His godmother also had a dream that his intellectual gifts would illumine the world. Dominic’s first instinct was humility, and he walked in poverty in his early days. While so many men pursue worldly gain, Dominic sought only to teach the true faith. He traveled about in his early days doing that. When given the chance, he didn’t ask for any type of office that would provide him with riches, but wanted to combat heresy. He went straight to the most difficult heresies of the day, and from his example, several different ministries were born that would help the church thrive.
Alas, after he died, his followers didn’t keep to the original aim, and now even goes in the opposite direction, but they’ll unfortunately lament this when they are thrown out with the weeds at judgment,
though there are still, to be sure, some that adhere to the original vision. But you find these among several of the more prominent offshoots, which either shrink from the original goal and relax the order’s rules, or others that try to make them even more restrictive.
Here the speaker names himself as Bonaventure. He also names Illuminato da Rieti and Augustine, two of the early followers of St Francis, Hugo of St Victor, Peter Mangiadore and Peter Spano, Nathan the prophet, John Chrysostom, Anselm, Donatus, Rabanus, and the Calabrian Abbot Joachim.
He finishes by stating that the gracious and clear speech of Thomas had moved him to celebrate Dominic, and moved the entire circle as well.
Canto XIII
The fourth sphere: the Sun- the wise, cont.
Dante kicks the canto off with a word picture that, I can only assume, he THINKS will help me get a clearer idea of what he is seeing. But it didn’t…at all. The basic idea is that these two circles of 12 souls each are dancing, then they surround him and stop. Thomas Aquinas again picks up to resolve a question he knows Dante has: how can Thomas have claimed Solomon was the wisest ever, and no other would arise that would be his equal? Certainly Adam and Jesus would be more perfectly created and wiser.
Thomas explains that God’s influence is imprinted in all creation since he is the prime mover of it all. But the celestial spheres and their angelic intelligences transmit that influence. This influence is diluted and modified as it moves through the spheres, further from its source. On earth, this results in brief contingent lives that are temporary and uncertain.
Whatever God directly creates will be fully perfect, whatever is created through the intermediary of the spheres will have less.
As such, the earth in its original state, including Adam and Eve, and Jesus himself, having been divinely implanted in the Virgin Mary, were perfect. In this sense, Dante is correct in that Solomon would not have been superior to them. But the distinction Thomas claims Dante missed, was that Dante should have considered who Solomon was, and what his motives were for asking for wisdom when the Lord granted him anything he desired. Solomon was a king, and he desired wisdom so he could govern rightly. Dante should note that Thomas said an equal had not “arose”, meaning that Thomas was speaking of kings, not all humans. It seems to me that “arose” might also include humans born in the normal course of secondary creation, not the direct creation of God, but that point, if it was thought by Dante, wasn’t explicitly named in the text.
Thomas exhorts Dante to let this discourse act as lead to Dante’s feet whenever he is tempted to run to a conclusion that hasn’t been thought out. He gives a few examples of men who laid claim to truth without having fully thought out the premises they were operating on, and states that those who would do so, are worse than those who never seek answers in the first place, since their errors will prejudice their minds from accepting the truth once it is revealed to them. He also warns against judging divine motives since humans cannot fully comprehend what God knows.
Canto XIV
The fourth sphere: the Sun- the wise, cont.
Dante leads off with a word-picture to let us know there is a real similarity between Thomas’ words and Beatrice’s. She chimes in and articulates a thought she knows Dante has, even though he doesn’t yet know it: Will these saints retain their brightness when they get their glorified bodies? And if so, how will their eyes be able to handle the brightness?
Though it is never stated outright, King Solomon steps up to field this one and states that the brightness will endure since it comes from love, which comes from seeing God, which comes from His grace beyond all merit. When they receive their glorified bodies, they’ll be fully unified again, which will be even more pleasing to God. This light will in fact grow, since it disposes them to see God. Solomon gives an earthly example: take a piece of charcoal that gives off a flame. You can still see the coal as it burns inside the fire. And as for how they’ll be able to see with physical eyes, Solomon simply says the glorified body will be strengthened for every such thing that could please them.
At this explanation, the two rings are excited for their new bodies and then Dante sees what seems like myriad more spirits coming to encircle these 24 already here. Then the brightness grows and Dante realizes that he and Beatrice have been ‘translated’ to the next sphere.
The fifth sphere: Mars
In Mars, Dante notices things are now more red than before. He offers up a praise to God, and before he even finishes, he knows it has been accepted because he sees two spirits, as if they were inside two rays. These two rays cross each other, making the sign of the cross. The lights move across their rays and whenever they cross each other, it’s like lightning striking out, at which Dante can swear he sees Christ himself within it. Again, we are given and earthly example of dust particles that one would see within a ray of light, moving in various ways. From within the cross, there is a sweet song. Dante is unable to really distinguish the song, but he again likens this to a chord on a stringed instrument being struck: you don’t hear the individual notes, but the overall effect is sweet. Dante does here the words “Arise” and “Conquer”, though, so he surmises it is a praise. He notes that he, at that moment, falls in love with it as something more beautiful than anything he has ever seen, though, he excuses himself to us, he had not yet looked at Beatrice’s eyes since coming up to Mars, which have grown more beautiful with the ascent.
Canto XV
The fifth sphere: Mars- warriors of the faith
A group of souls has come towards Dante, and in the cross that he saw, he sees one come from the right arm of the cross down to the bottom where he is tenderly greeted as a member of the family. Dante is bewildered by this and turns to Beatrice, whose own smile seems to allow him to see deeper into glory and blessing. The spirit at first speaks things so deeply that he couldn’t comprehend, and then, as his speech come down to Dante’s level, he understands that the spirit is blessing God for being so generous towards his descendants. Dante has no idea why he is being welcomed this way, but, encouraged by Beatrice to interact, he goes on to ask the spirit to please explain because he, Dante, is lacking in some facts that would give him context for the nature of this spirit’s welcome. The spirit explains that he is a Dante’s great-great grandfather, and that Dante took his surname, Alighieri, from his great-grandfather’s wife. The spirit discourses about the change in Florence, which used to be more modest and noble, but such persons would be out of place in today’s Florence. He finally states his name: Cacciaguida, and says that he had followed Emperor Conrad on the second Crusade, where he was killed by the Muslims.
Canto XVI
The fifth sphere: Mars- warriors of the faith, cont.
Dante continues the conversation with Cacciaguida. He is so happy about his ancestry that his own human pride in his bloodline comes out and he starts to use high language with Cacciaguida. Beatrice is amused by this but only gently reminds him that she is there. Dante asks about Cacciaguida’s ancestors and the date of his birth. Cacciaguida gives an odd description that there have been 580 revolutions of the sphere of Mars since Gabriel’s annunciation to Mary about Jesus’ birth, until he was born. Given that Mars ‘year’ is 687 days, it works out to Cacciaguida being born in 1091. They dwelt in the area of the Porta San Piero, but will say no more about this.
The rest of the canto is spent detailing people and families which would mean nothing to us at this point. But in general, the lesson Cacciaguida means to put forward is essentially that the growth of Florence has been a problem. More and more people have been added in, which has weakened Florence by increasing divisions. It is the opposite of the modern wisdom that “diversity is out strength”; in fact, diversity introduced division rather than strengthening the city by uniting behind a more singular purpose.
Cacciaguida chronicles some older families that are no longer there, which goes to show that all human endeavors have their end. Of course, sometimes it’s hidden from us because the endeavor may last many generations, while our individual lives are short. It thus gives the impression of being more permanent. But as the history of Florence shows, human affairs are in flux.
The canto ends with a lament over the current strife that has grown to the level of civil war and expulsions.
Canto XVII
The fifth sphere: Mars- warriors of the faith, cont.
Dante has some more questions for Cacciaguida. Beatrice sees this and encourages him to voice them, even his saying them out loud doesn’t alert them any more to his desires, which they already know. But this is a likening to prayer- in which learning to articulate the desires, aids in searching yourself to understand what it is you really seek after.
Dante mentions that he has heard, in both hell and purgatory, prophecies of his future, so he would like to know more so he can be better prepared through foresight. Cacciaguida is pleased with this and starts by noting that these difficulties aren’t caused by God, they are simply known by Him because all of history is known in an eternal present.
Dante will need to run from Florence because the Pope is working against his party. The White Guelphs will be blamed for the troubles because they lost, but the divine judgment coming on the Pope and those that caused the trouble will make clear who is to blame. But leaving is only the first arrow shot from the bow of exile. Dante will be galled at the stupidity and malice of those he is exiled with. They will end up lashing out at him, so he will separate from them, but ultimately, it will be them that lose face, not Dante. Dante will find refuge in the home of CanGrande della Scala, and they will have an exceptionally close relationship. CanGrande is known for his martial deeds, such that even his enemies can’t ignore his virtues. Dante is encouraged to rest his hopes with CanGrande, and not envy those around him who seem to have won, because their victory will be shortlived, and there shame obvious when it’s all over.
Dante asks then if he should fully reveal everything in his work, since he understands it will likely piss a lot of people off. Cacciaguida tells him to be fully truthful, and in doing so, this will cement him as one of the greats. While people might initially take offense, afterward, they will see the work as vital nutrition for their souls.
It is also explained that all throughout, notable people have been shown to him as examples since those who will listen would only listen if they were told of people they knew of. Otherwise the work would not carry any weight.
Canto XVIII
The fifth sphere: Mars- warriors of the faith, cont.
Dante is taking in Cacciaguida’s words. Cacciaguida is content in the glory of God’s plan, but Dante’s mind is concerned with his exile, so there is the bitterness of the message with the sweetness of God’s plan. Beatrice tells him to snap out of it and notice instead where he is. At this point he is drawn to the beauty of Beatrice and his attention is pulled to her. Again she tries to move him from his thoughts, this time back to Cacciaguida, who wishes to introduce him to some of the other souls in that sphere.
He sees Joshua, Jude Maccabee, Charlemagne, Roland, William of Orange, Reynard, Godfrey of Bouillon, and Robert Guiscard. Then Cacciaguida rejoins them.
At this point, Dante turns again to Beatrice to see what he should do, and notices that she is again, miraculously even more beautiful than just moments before.
The sixth sphere: Jupiter- justice
He and Beatrice have now ascended to Jupiter, where he sees thousands of lights flying about and forming letters, all while they sing. They spell out the Latin phrase “Diligite iustitium, qui iudicatis terram”, “Love Justice, you who govern the earth”. Then an eagle is drawn. Dante grasps that our earthly justice is inspired from this sphere, but he asks that God would take note of where that justice is being obscured (The Papacy), and would once again, as Jesus did, get angry about the buying and selling in the Temple (the Church) that is leading astray so many people. Dante notes that war used to be waged with the sword, now it’s done through excommunications decreed then rescinded, and denying the Eucharist, something the Father would never condone. But this is because the current Pope loves money more than anything else and wouldn’t know Peter or Paul, the practical founders of the Vine (the Church) that he presumably presides over.
Canto XIX
The sixth sphere: Jupiter- justice; cont.
The souls, still in the arrangement of the eagle (symbolizing justice), begins to speak to Dante as a single entity, using “I” and “mine” in place of “we” and “our”. Dante then asks the eagle a question concerning justice: how can God justly condemn someone who has never had the opportunity to hear the gospel, but who has lived an absolutely righteous life?
The answer is that God, who has imprinted some of himself throughout creation, could never imprint so much of himself in anything, that Jesus wouldn’t be infinitely superior to the creation. Lucifer, the highest created being, even fell, and so how much more deficient would any lower beings have been in comparison? Since any man can only understand what he can perceive, he is far short of God’s knowledge. Like a man looking at the ocean, you can see the bottom when you look from the shore and it’s only a few feet deep, but you can’t see the bottom in the open sea. It’s there, but the depth conceals it. So likewise man is unable the true depth as God can, so it would be foolish for any man to think he can understand what God knows when he cannot see as God sees.
The eagle finishes by noting that no one is admitted to heaven without confessing Christ, but…. Dante should also understand that there are many who confess Christ with their words, who will be separated from Christ on judgment day even further than the pagans who never knew of Christ.
The Eagle then lists several earthly kings who would claim to be Christian kings, yet their lives and deeds will show that they were nothing of the sort.
Canto XX
The sixth sphere: Jupiter- justice; cont.
The souls, still in the form of the eagle grow brighter while singing praises, and then sound forms from the neck and moves through the beak as words, where the eagle points out 6 other notable souls in this sphere: David, Trajan, Hezekiah, Constantine, William the Good, and Ripheus. Dante is perplexed at how Trajan and Ripheus could be there since neither were Christians. This gives the eagle occasion to explain how God’s predestined will works with human free will. The eagle explains that neither died as pagans, but both were Christians. Trajan was brought back to life by the prayers of St Gregory, who preached the gospel which Trajan accepted, then when Trajan died shortly after for the second time, it was as a believer. Whether this story is to be believed or not, it is likely representative of the grace of intercessory prayer and the salvation of people we may consider unlikely.
Ripheus is a different story. the Trojan warrior would have lived one thousand years before Christ. Yet, he represents the full cooperation with whatever divine grace is given, and as such, God caused faith, hope, and love to appear to him and show him the future Christ, so that he could profess faith and be saved. Here Dante praises God’s predestination, the understanding of which can’t be fathomed by men who can’t see God, who is the first cause of all. We are warned to be careful not to judge who will be in heaven. This comforts Dante, the two souls slip back into place and the canto ends here.
Canto XXI
The seventh sphere: Saturn- contemplatives
The canto starts with Dante’s eyes fixed completely on Beatrice. This time she does not smile, because to do so would overcome him, reducing him to ashes. The more they ascend, the more beautiful she becomes, but her beauty has increased so much that he would be in danger of being destroyed.
They have ascended to Saturn, the seventh sphere, where the contemplatives are revealed.
Here Dante sees a set of steps that goes so far upward his eye can’t follow it. He sees so many souls moving up and down the steps that it seems to him to equal the amount of stars in the sky. They are moving each in different directions, but one spirit comes closest to Dante and stops.
Dante wants to ask a question, but stops himself since Beatrice has given him no sign as of yet. Finally, she encourages him, and he asks the spirit 1) why he has come to him, and 2) why he doesn’t hear the music here a he has in the lower spheres. The spirit, Peter Damiano, responds that he is unable to hear it for the same reason Beatrice can’t smile at him: Dante would be unable to withstand it in his mortal capacity. He also explains that he has not come because of his own personal love of Dante- meaning of his own volition, but that God has moved him to do so, for it is their purpose and will to do what God wills.
Dante accepts that but then wonders why he was particularly sent, rather than one of the others. Peter responds by explaining that God’s light penetrates into his own and raises him up to the point where he can see God, and this in turn, causes him to shine as brightly as the amount of enlightenment that he has been granted. But…. even the highest created being in heaven cannot see so deeply into God’s wisdom because this is beyond any to see. Then he tells Dante that when he returns to the world, explain to them not to enquire into this anymore since men are always thinking they can see into causes, but they are unable to recognize that they simply can’t see as deeply as they think.
Dante accepts this and contents himself with asking who the spirit is. He gives his name at this point, and explains that he was hermit in a cloister not too far from Dante’s hometown. That place once produced many souls fit for the sphere of Saturn, but no longer. While Peter and Paul went about hungry and barefoot, today’s shepherds demand servants, drivers, and even need help getting up since they are so fat and lazy.
At this point, more souls surround Peter, and begin spinning, then stop and shout so loud that Dante can’t tell what they are saying.
Canto XXII
The seventh sphere: Saturn- contemplatives
Dante is left dazed and stunned by the shout, so he turns back to Beatrice, who hits him with the truth that everything that happens here in heaven is done from a zeal for the good, and their prayers were lifted up against the prelates that were condemned in the last canto. She explains that the judgment over them would come before Dante’s life is over. Heaven’s judgment always come at the appropriate time, even if it might not seem so to those on earth. Then she directs Dante’s eyes to the other spirits on the steps and explains that there are some illustrious souls among them. Dante wishes to ask something, but again is hesitant, when one of the spirits lets him know that they are more than willing to answer. Then he explains he is St Benedict. He gives some of his personal history, then introduces St Macarius of Egypt and St Romuald. Dante asks if he might see St Benedict unveiled from his light, appearing as he would have in his human form. He is told this desire would be fulfilled up higher, where every desire is perfected, matured and complete, because in the Empyrean, there is no more time or place, for it doesn’t turn as the inner sphere’s do.
Benedict mentions that the staircase they are on was seen by Jacob, the patriarch, but now, those of his order no longer strive to reach this sphere. They are so taken with money, that the extract from the poor, rather than using the means of the church to give to the poor.
Benedict mentions that Peter began his work without riches, Benedict himself started with prayer and fasting, and St Francis began humbly with his convent, but looking at the state of orders today, they have moved far from their original intention. But God has done greater miracles than would be needed to help the situation. At this, everyone closed ranks and ascended upward in a whirlwind.
Beatrice then signals Dante to ascend to, and he is immediately whisked up beyond what would be naturally attainable.
The eighth sphere: the fixed stars.
Dante implores the constellation of Gemini, thought to be propitious to artists and poets, to endow him with all the gifts necessary to be up to the task set before him. Before moving on, Beatrice tells him he must be clear and sharp, so first look at where he has come from: Dante looks past all seven spheres, even down to earth, then returns his gaze to Beatrice.