Read The Portable Dante Online

Authors: Dante Alighieri

The Portable Dante (64 page)

58-60. The land indicated here is Provence, whose west boundary was marked by the Sorgue and Rhone rivers.

61-63. Ausonia is the name the Latin poets used for Italy. These lines refer to the kingdom of Naples and Apulia to which Charles Martel was also heir.

65. This land is Hungary, of which Charles Martel became king in 1290.

67-69. This is the gulf of Catania in Sicily, where the prevailing wind is the stormy southeast Sirocco. Pachymus (now called Cape Passero) is the promontory at the southeastern tip of Sicily, and Pelorus (now called Cape Faro) is the promontory at the extreme northeast.

70. Typhoeus, or Typhon, a hundred-headed giant who attempted to rule gods and men, was conquered by Jupiter and buried under Mount Aetna. According to Ovid (
Metamorphoses
V, 346-56), the volcanic eruptions of this mountain were caused by Typhoeus’s attempts to free himself.

72. Charles is Charles I of Anjou, grandfather of Charles Martel. Rudolph is Rudolph of Hapsburg, father of Clemence, Charles Martel’s wife.

73-75. Charles Martel refers here to the rebellion against French tyranny known as the Sicilian Vespers, which took place on March 30, 1282. The French were killed by the Sicilians, and the crown of Sicily was passed from the house of Anjou (to which Charles Martel belonged) to the house of Aragon.

And could my brother have foreseen the facts, he would shun all the greedy poverty of Catalans before he is disgraced;

78

for clearly some provision must be made by him or someone else, lest on his ship, already weighted down, more weight be laid.

81

His stingy nature, that derived from one more generous, would have required men who cared for more than filling chests with gold. ”

84

“Oh Sire, I know that the deep joy your words have given me is clear to you, as clear as to myself, there where all good begins

87

and ends—so this deep joy is dearer still, and still more precious to me is the fact that you discern it as you look in God.

90

You made me happy, now make me as wise; your words have raised a question in my mind: how can sweet seed produce such sour fruit?”

93

I said. And then he said, “If I can make just one truth plain to you, then you will see what is behind your back in front of you.

96

The Good that moves and satisfies the realm that you now climb, endows these mighty orbs with all the power of His own providence;

99

and in that One Mind perfect in Itself there is foreseen not only every type of nature but the proper goal for each,

102

and thus, when this bow bends, the arrow shot speeds ready to a predetermined end: a shaft expertly aimed to strike its mark.

105

Were it not so, the heavens you climb through would fashion their effects in such a way that chaos would result, not works of art;

108

this cannot be, unless the Intellects that move these stars are flawed, and also flawed the First One Who created them with flaws.

111

Would you like me to make this truth more clear?” And I: “Oh no, there is no need—I see that Nature cannot fail in what must be. ”

114

And he, once more: “Tell me, would it be worse for man on earth were there no social order?” “Of course, ” I said, “and here I seek no proof. ”

117

“And can this be, unless men had on earth different natures, serving different ends? Not so, if what your master writes is true. ”

120

By reasoning step by step he reached this point and then concluded: “So, the very roots of man’s activities must be diverse:

123

one man is born a Solon, one a Xerxes, one a Melchizedek, another he whose flight cost him the life of his own son.

126

For Nature in its circling stamps its seal on mortal wax, perfecting her fine art, with no concern about man’s lineage.

129

So Esau, once conceived, differed from Jacob; and Romulus sprang from so base a sire, that men imagined him the son of Mars.

132

120. Aristotle, as referred to by Dante in the
Inferno
(IV, 131), is “the master sage of those who know. ”

122-123. The roots are the different dispositions or tendencies inspired by the heavens.

124-125. One man is born to be a lawgiver, another a general, and still another a priest.

126. This refers to Daedalus, the mythical artificer whose son, Icarus, plunged into the sea after flying too near the sun with wax wings fashioned by his father.

130-132. Though Jacob and Esau were twins (and therefore presumably similar in every way), they were different in character, even in the womb. Because Romulus (or Quirinus) was so great a man, his peers refused to believe that he was of lowly birth and therefore believed his father to be Mars.

The procreated being would always walk the procreator’s path, if it were not for Holy Providence that overrules.

135

Now, you can see what was behind your back. The great joy you give me urges me now to wrap you in this corollary-gift:

138

Should natural disposition find itself not in accord with Fortune, then it must fail as a seed in alien soil must die.

141

If men on earth were to pay greater heed to the foundation Nature has laid down, and build on that, they would build better men.

144

But those men bent to wear the sword you twist into the priesthood, and you make a king out of a man whose calling was to preach:

147

you find yourselves on roads not meant for you. ”

CANTO IX

C
HARLES MARTEL HAS
made some tragic predictions about his own successors to the Pilgrim, but Dante, in an address to Martel’s wife, Clemence, tells her that Charles forbade him to reveal them to anyone. The light of Martel has disappeared by this time and another soul appears and reveals herself to be Cunizza da Romano, sister of the infamous tyrant Ezzelino. Cunizza, after pointing out the light of another soul nearby (without naming him) and remarking on the good reputation he left behind on earth, goes on to make a prediction concerning the inhabitants of the Marches and confirms the truth of her words with her very vision of God. Cunizza returns to her heavenly dance, and the soul whom she had pointed out earlier now addresses the Pilgrim, telling him how he was influenced by the sphere of Venus. He is the light of Folquet of Marseilles, who, after repenting for his worldly loves, entered a religious order and later became Bishop of Toulouse. Folquet, reading
the Pilgrim’s mind and seeing that he wishes to know the identity of a certain soul nearby, tells him that it is Rahab, the Whore of Jericho, and he explains why she is with them in Venus. Folquet makes some bitter remarks about the Pilgrim’s city and the Church in general and closes the canto by predicting that Divine Providence will eventually liberate the Church from its adulterous state.

Fair Clemence, once your Charles had said these words for my enlightenment, he then informed me of future plots against his progeny,

3

but said, “Say nothing, let the years go by, ” and for this reason I can only say that those who do you wrong will pay with tears.

6

By now the life within that holy light was turned to face once more the sun that fills it, as to the Good sufficient for all things.

9

Ah, souls deceived, devoid of piety, who turn your hearts away from the True Good, raising your haughty heads toward empty things!

12

And then! Another of those radiant lights drew near to me; its eagerness to please was shining through the splendor of its glow.

15

The eyes of Beatrice fixed on me now gave me full assurance, as before, that my desire met with her consent.

18

“O blessèd soul, ” I said, “grant me at once fulfillment of my wish, and prove to me that you can be a mirror for my thoughts. ”

21

1. Dante seems to be addressing Clemence of Hapsburg, widow of Charles Martel, not in fact, but in memory, in a kind of apostrophe.

19. Here Dante addresses the soul that has approached him. It is that of Cunizza da Romano (ca. 1198-1279), sister of the tyrant Ezzelino III da Romano. Cunizza had during her life four husbands and two lovers.

Whereat the light of that still unknown soul, out of its depths from which it sang, now answered, like one whose joy is giving joyously:

24

“There in that part of sinful Italy which lies between Rialto’s shores and where the Piave and the Brenta rivers spring,

27

rises a hill of no great height from which, some years ago, there plunged a flaming torch, who laid waste all the countryside around.

30

Both he and I were born from the same root: Cunizza was my name, and I shine here for I was overcome by this star’s light;

33

but gladly I myself forgive in me what caused my fate, it grieves me not at all— which might seem strange, indeed, to earthly minds.

36

This precious and resplendent jewel that shines here, closest to me, in our heaven has left behind great fame, fame that will live as long

39

as this centennial year shall be five-timed— you see how man should strive for excellence so that a second life survive the first!

42

And this means nothing to that crowd that lives between the Tagliamento and the Adige, nor does the scourge of war make them repent.

45

But it will come to pass that Paduan blood, and soon, will stain the waters of Vincenza because the people shunned their duty there;

48

29. The “flaming torch” (an allusion to the belief that his mother before giving birth to him dreamed she gave birth to a torch or firebrand) is Ezzelino III da Romano (1194-1259), brother of Cunizza. He was placed by Dante with the tyrants in the first round of Circle Seven of the Inferno, in the river of boiling blood
(Inferno
XII, 110). As ruler of the March of Treviso, Ezzelino was exceedingly bloodthirsty, and was rumored to have committed all manner of atrocities.

and where Cagnano and the Sile join a man lords over it with lofty head for whom the nets already have been spread;

51

Feltre shall mourn her godless shepherd’s crime, and no man yet was ever sent to Malta for treachery as foul as his shall be.

54

Immense, indeed, would have to be the vat to hold Ferrara’s blood, and weary the man who would weigh ounce by ounce that bloody flood,

57

blood that this generous priest will sacrifice, to prove his party loyalty—but then, such gifts become that country’s way of life!

60

Above us there are mirrors you call ‘Thrones’ through which God shines his judgments down on us— this justifies the harshness of our words. ”

63

Then she was silent, and it seemed her thoughts were drawn to something else, for she had joined the dancing wheel where she had been before.

66

That other joy which she had just described as something precious, now appeared to me like an exquisite ruby struck by sun.

69

Up there joy gives those souls a brighter light, as here it makes us smile, while down below souls darken to reveal their sullen minds.

72

49. The Sile and Cagnano rivers join at Treviso.

50-51. The reference is to Riccardo da Cammino, a son of the “good Gherardo”
(Purgatory
XVI, 124), who took his father’s place as lord of Treviso and ruled like a tyrant.

53-54. For the ancient commentators, Malta was the clerical prison of Lake Bolsena.

59. The bishop was of the Guelph party.

60. The “gifts” refers to the “blood” (58) that the bishop was so happy to donate for his party’s cause (59).

61-63. Cunizza is referring to the angels that move and direct the seventh heaven or the sphere of Saturn.

“God can sec all, and your sight sees in Him, ” I said, “O holy spirit, so no thought of mine can hide itself from your true sight.

75

Your voice, then, which eternally charms Heaven, in harmony with those adoring flames that make themselves a cowl of their six wings,

78

why does it leave my longing unfulfilled? I would not wait for you to ask of me were I to inyou as you now inme. ”

81

“The greatest valley into which there flows, ” with these words he began to answer me, “the water of that world-encircling sea

84

runs on so far between opposing shores against the sun, that finally it makes meridian where it first made horizon.

87

I dwelt upon that valley’s shores between the Ebro and the Magra whose short course divides the Tuscans from the Genoese.

90

Almost the same sunset and dawn are shared by Bougie and the city I came from, which with its own blood warmed its harbor once.

93

77-78. The flames are the Seraphim, ministers of Divine Love. In Isaiah (6:2) these angels are said to have six wings.

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