Authors: Dante
47–48.
It is a “post-Proustian” touch that here the recognition of things past is not tinged by the tragic sense of mortality, of age that strips the loveliness from the human form, but rather is complicated by the souls having become more beautiful, and almost unrecognizable for that reason. We may remember what her brother Forese said of Piccarda: “I cannot say whether my sister was more virtuous / than she was beautiful” (
Purg
. XXIV.13–14). In her new life she is more of both.
For the absence of the perfected forms of the three Theological Virtues in those who display themselves in the subsolar planets (i.e., Moon, Mercury, and Venus), see Ordiway (Ordi.1982.1). But see Carroll, introduction to
Paradiso
and
Proem
to Canto X, for a much earlier version of this thesis. And see Andreoli (comm. to verse 16): “The fact is that it is
only in the fourth heaven that we shall begin to find souls that are completely without reproach.” Bosco/Reggio rightly point out (comm. to
Par
. XIV.68) that, beginning in the Sun, the souls who appear take on definite shapes—circle, cross, eagle, ladder—thus further distinguishing themselves from these who appear in the first three subsolar heavens.
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49–50.
Naming herself (and thus answering the first of Dante’s questions), Piccarda for a second time speaks of her placement in this heaven as though it might be permanent. See the other relevant passages indicated in the note to vv. 29–30.
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51.
The Moon is “the slowest of these spheres” because, in Dante’s astronomy, each successive heaven, of the nine revolving around the earth, is moving at a faster rate of speed. See the apparently contradictory notice (
Par
. XXVIII.22–39) in which the nine ranks of angels, each associated with one of the planetary spheres, rotating around the point that represents the Godhead, rotate faster the
nearer
they are to that point.
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52–54.
A difficult tercet because it is hard to be certain whether the
piacere
associated with the Holy Spirit is directed by the souls toward the Spirit or by the Spirit toward the souls. We are in accord with that branch of the tradition, a majority, represented by Francesco da Buti’s gloss (to vv. 46–57), in which the souls whom we see in the Moon “altro desiderio non ànno, se non di piacere allo Spirito Santo dal quale procede la carità” (have no other care except to be pleasing to the Holy Spirit, from whom holy love comes forth).
For the nature of love represented by the earthly (and now heavenly) Piccarda, see Battaglia Ricci (Batt.1989.1), pp. 51–65, 68–70, pointing out that Dante is probably relying on various expressions of mystical devotion, especially those found in the
Epistola ad Severinum de caritate
by one “frate Ivo.”
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55–57.
The “lot” of these souls reflects their earthly failings (as will also be true of those we meet in each of the next two heavens), their failure to maintain the strict sense of their vows. While this is a particularly monastic concern, since vows were a part of the requirements for entrance, as it were, and while the only beings we hear about here were in fact nuns, the failing is probably not meant to be understood as being limited to the clergy.
On yet another occasion the phrasing at the very least admits the possibility that Piccarda’s “lot” (
sorte
) is permanently to be present in the Moon. See discussions indicated in the note to vv. 29–30.
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58–63.
Once again the nature of heavenly transfiguration is alluded to (see vv. 47–48). Only after he knows her story can Dante begin to recognize the features of the earthly woman he once knew. That even this much “physicality” is possible is singular; Dante will not recognize anyone else whom he once knew and whom he meets in the various heavens, not Charles Martel (
Par
. VIII), not his ancestor Cacciaguida (
Par
. XV). From this, we may choose to believe that only here, in the Moon, is there even the slightest amount of physical resemblance of a soul to its earlier mortal self. Dante, however, does not choose to raise (or answer) this question for us. But see
Par
. XXXI.46–48, where St. Bernard tells Dante that the heavenly infants are recognizable as such.
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64–66.
It is clear that the protagonist believes that Piccarda and the other souls with her are bound in the Moon for eternity unless the desire he attributes to them to be closer to God should one day be consummated. This, of course, is the opinion of the protagonist and is not necessarily shared by the poet. See the note to vv. 29–30.
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67.
See the discussion of the use of the word
ombra
(shade) in
Paradiso
(in the note to verse 34).
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69.
The exact nature of the love displayed by Piccarda is a subject for disagreement among the commentators, some arguing that the phrase is to be understood as indicating the “first fire of love,” that is, the first enamorment of a young woman; others understand that the phrase rather indicates the fire of divine love, that given expression through the Holy Spirit. Those who hold to this second view find confirming evidence in the phrase found both at
Inferno
III.6 and
Paradiso
VI.11, “primal Love” (
primo amor
), referring to the love expressed in the Holy Spirit, forcing the phrase to be understood (or translated) as “love in the First Fire,” that is, the Holy Spirit. While this is surely a possible explanation, it does require a somewhat forced understanding of the verse. Would it be so strange for Piccarda, burning with reciprocal affection for God’s love of her, to seem to Dante like a young woman just fallen in love? It is hard to see the harm in such a reading. See the similar views of Bosco/Reggio (comm. to vv. 67–69). One might also be reminded of the distance between this scene and the one containing Dante’s recognition of the love felt for him by Matelda (
Purg
. XXVIII.43–51). In that passage Dante imagines that Matelda is amorously disposed toward him in the normal mortal way; there he is incorrect. Here he is fully aware of the kind of love that motivates Piccarda, but sees it in terms reminiscent of our mortal sort of loving.
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70–84.
The bulk of Piccarda’s answer to Dante’s question (vv. 64–66) begins with the word
frate
(brother), the word that was nearly absent from Hell (eleven uses, predominantly to indicate a member of a religious order [nomenclature that the Infernal context makes obviously suspect at once], and only once to express human fraternity [by Ulysses, addressing his shipmates, at
Inf
. XXVI.112—with, according to some readers, an unmistakable whiff of Julius Caesar’s fulsome address to his soldiers,
captatio benevolentiae
on all fours, as it were]). It frequently appeared as a term of address in
Purgatorio
(thirteen times). Now, in the heavens, it appears less frequently as a term of address, first here, and then a total of four other times. In a sense it contains a central message of Piccarda’s speech in that it insists on the relationship that binds all saved Christians in their fellowship in God, a sense that overcomes the inevitable hierarchical distinctions found among them in this life. The love that governs their will is nothing less than charity, with the result that it is impossible for them to want advantage over their brothers and sisters in grace. To wish things other than they are, to desire one’s own “advancement,” is nothing less than to oppose the will of God. And thus all members of this community observe the gradations among themselves, but find in them the expression of their general and personal happiness.
Verses 80–85 return to forms for the word
volontà
(will), which opened (at verse 70) Piccarda’s concluding discourse as its main subject, five times (
voglia, voglie, voler, ’nvoglia, volontade
), underlining the importance of the will’s direction of human love to divine ends. The celestial form of will in brotherhood is vastly different from the will that destroys fraternity here on earth. But it is as natural in the realms of Paradise as it is absent from Hell (and rarely enough found on earth).
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73–75.
At first reading, a certain indeterminacy seems possible. Does Piccarda mean “higher in the heavens” or “higher in the Rose”? Since the concluding words of the tercet, “that which assigns us to this place,” seem to refer to the sphere of the Moon, it is difficult to conclude that she means other than in a higher heaven. See, again, the note to vv. 29–30.
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79.
Our translation reflects Weatherby’s discussion (Weat.1975.1), p. 24, of the Scholastic nature of the term
forma
. Thus our choice of “essence” (in the sense of “formative principle”).
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85.
Piccarda’s last tercet makes her point with two differing linguistic gestures, this first a summarizing citation, the second a powerful
metaphor. Exactly which text she is citing is a matter for consideration, but a list of suggested candidates includes Luke 2:14 (“Et in terra pax hominibus bonae voluntatis” [And on earth peace to men of good will]); Ephesians 2:15 (“Ipse enim est pax noster” [For he (Christ Jesus) is our peace]); and Augustine’s
Confessions
XIII.9 (“In bona voluntate pax nobis est” [Our peace lies in willing the good]). The greater closeness of the last (“E ’n la la sua voluntade è nostra pace” [And in His will we find our peace]) makes it the most likely to have been on Dante’s mind as he created his Piccarda. (Grandgent [comm. to this verse], followed by Singleton, in his commentary to this line, cites the passage from Ephesians. John Sinclair [Sinc.1946.1], p. 59, cites the passage from Augustine.) Readers of these notes may remark upon the parallel then found between Francesca and Piccarda, each quoting a crucial text of St. Augustine as the climactic gesture of her speech; see
Inferno
V.138 and the note thereto.
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86–87.
Piccarda’s metaphor for the totality of the peace found in God reverses our normal sense of the proclivity of bodies to descend or to ascend (a phenomenon that is almost the trademark of
Paradiso
, beginning with Beatrice’s explanation that it here is as natural to be drawn up toward God as on earth to be drawn down by gravity; see
Par
. I.136–141). In
Paradiso
I.113, Beatrice has used the phrase “lo gran mar de l’essere” (the vastness of the sea of being) to refer to all of God’s creation, both here and above. Now Piccarda redeploys this metaphor to apply it only to God Himself, seen as the ocean to which all creation, whether direct or indirect, flows up.
While many commentators, moved by Piccarda, think of Francesca da Rimini, only Singleton (comm. to these verses) adverts to Francesca’s very words (
Inf
. V.98–99) as being remembered here. Both ladies use watery metaphors to express the peace that they either long for or enjoy.
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88–90.
Piccarda’s words have finally made it plain to Dante how one can be nearer or closer to God in Heaven and yet feel equally blessed with all who share beatitude, disregarding the matter of relative rank. Once again the phrasing, now representing not so much the response of the protagonist (see vv. 64–66) as the understanding of the poet, raises the question that is necessarily so persistent for a reader of this canto: Do references to paradisal “placement” speak of the ranked order of the saved in the Rose in the Empyrean or of their presences in the celestial spheres? Once we arrive in the Rose (
Par
. XXXII), we will see that there is a ranking (by one’s row in the Rose bowl); on the other hand, there does not seem to be
much in the way of ranking going on within each sphere (there may be some in Jupiter), if the spheres themselves are ranked, progressing from lowest to most exalted. Again, see the note to vv. 29–30.
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91–96.
The second simile of the canto (see vv. 10–18 for the first) is an elaborate way of describing the protagonist’s reminder to his colloquist that she had not fully answered his second question (verse 41), the one dealing with her and her companions’ “lot” in the afterworld. As is frequent in the post-Convivial
Paradiso
, the material for the simile proper is drawn from alimentation. In a real sense, as Robin McCallister suggested in a paper in 1968, for Dante the
Paradiso
offered him the opportunity to complete the
Convivio
, now in better, more “orthodox,” form.
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