Paradiso
(Dante)
Canto I
Dante is flying towards Heaven, which Dante also calls Paradise, Beatrice by his side. He sees such amazing things along the way that he supposes any mortal who sees such amazing things would instantly forget them upon returning to earth. Dante, on the other hand, is going to record all he sees in his poetry. In doing so, he’s going to put down in writing something no other human can see, something truly epic, even for a poet. Dante even prays for help in completing such a task.
It’s about noon, according to the position of the sun. Beatrice looks directly into the sun, and Dante follows suit. Beatrice can look directly on the sun because she’s not mortal; Dante can do it because, though a mortal, he’s close enough to Heaven to do things normal humans can’t, even if he can do them for only a short amount of time. Dante is overwhelmed by the intense light of the sun, describing it like a second sun inside the first, or, ‘day added to day.’
When Dante can’t handle the brightness anymore, he looks over at Beatrice, and just seeing her makes him feel spiritually transformed, like he himself is becoming a god. Needless to say, he feels pretty good. As they continue to fly upward, Dante hears the music of the spheres of heaven around him.
Dante starts to wonder where all the light and music around him come from. Beatrice tells him that his mind isn’t quite opened yet. They really are flying up to Heaven, and not on earth, zipping like lightning through the air and fire of the heavens.
Dante isn’t satisfied with that answer. He can’t see how his body, heavier than air and fire, can be flying up to heaven. Beatrice sighs, explaining that everything in the universe is arranged according to what God wants. God puts some things closer to Him and others farther away. All things move because they desire to be closer to God. That same desire, like an unstoppable force, is forcing Dante up to Heaven.
Many people on Earth, Beatrice explains, ignore their calling to be with God and stray from the right path.
But, Beatrice adds, Dante shouldn’t be surprised that he’s flying. It would be stranger to still be on Earth after being purified in Purgatory, which is exactly what happened to Dante in the last book.
Canto II
Dante now takes a moment to warn his readers that what he records throughout the rest of Paradiso is so amazing and unbelievable that the unwary reader should proceed with caution. He compares the reader to a sailor steering so far out to sea that he won’t be able to see land again.
Beatrice looks up and suddenly the pair has reached this beautiful place, which Beatrice calls the “fist star.” We call is the moon. Dante compares it to a diamond shining in the sun’s light, or to the reflection of light on water.
Dante is amazed that he and Beatrice can enter the moon without displacing any mass. He also asks Beatrice why there are dark marks along the moon’s surface. Beatrice tells him that human senses can’t understand the moon’s spot, not like they really are. She asks Dante why he thinks the spots are there.
Dante comes up with his theory—that some areas of the moon contain denser matter than others, making them darker. Beatrice says that is wrong. She explains that different matter can’t come from the same force. She also observes that denser matter would mean that, in other areas of the moon, matter would be less dense. But, when there is an eclipse, the sun never shines through the moon.
In other words, Beatrice says that Dante doesn’t know what he’s talking about.
Beatrice than gives the real explanation. She says that each “star” (remember, even the moon is called a star by Beatrice) receives power from the uppermost Heaven. Also, each star has an angel, or “intelligence” inside that causes it to spin at its proper speed. Stars that are farther from Earth (and closer to God) spin faster and shine brighter.
So Dante was wrong because he assumed things out in Heaven were random. But, Beatrice explains, nothing from God is random. Everything has its proper place in relation to God.
Canto III
Dante accepts that he was completely wrong about the moon, but just as soon as he accepts what Beatrice has said, he’s hit with some new vision, or many faces in front of him. They’re faint and ghostly, like a reflection. Dante turns around, thinking they really are reflections, the faces actually behind him, but there’s nothing there. He looks over at Beatrice, confused, and she explains.
She tells him that the faces aren’t reflections at all, but “true substances” of souls. These ghostly images really hover in front of him. These souls are in the lowest sphere of heaven because they’ve broken vows. Beatrice then gives the floor to the souls, encouraging Dante to listen and learn a lesson in being truthful.
Dante turns to one of the souls and asks her story. She says that she was once a virgin and a nun. She is Piccarda, a character from a story Dante heard in Purgatory. She’s Forese Donati’s sister. She says that she’s on this lowest, slowest sphere because she broke her vows in life.
Piccarda claims to be happy in this sphere, glad to have a place in God’s order, but Dante asks if she’s really happy, not wanting to go higher. Piccarda smiles and says no, all the souls here are perfectly happy to be in the proper place according to God’s will. If she wanted more, her will would be battling God’s will, causing chaos. Happiness, Piccarda says, comes from conforming ones will to God’s will.
Dante understands, realizing that every sphere (even this lowest one) is Paradise, and even though God’s grace is not equal everywhere, everyone in Heaven is happy. He also wants to know more about Piccarda’s story. She explains that she became a nun and took vows to remain a virgin all her life. Later, some violent men kidnapped her and forced her to marry a nobleman. Another woman on the moon suffered a similar fate, Empress Constance of Sicily.
Piccarda is so happy she sings a hymn and vanishes. Dante turns to Beatrice, temporarily blinded by the light.
Canto IV
As Dante hesitates, blinded by the light, the poet describes what goes on in his mind—a moment of indecision. He’s paralyzed between two doubts, and, although his mouth stays shut, Beatrice is able to discern his questions. She addresses his doubts without him even having to say anything.
Beatrice voices Dante’s doubts. First, if one wants to do what’s right, how can he/she be punished by the actions of others? Second, Plato argued that, at death, the soul returns to the star that most affected them in life. If so, don’t the stars, in a way, control man, negating free will?
Beatrice answers the second doubt first. She explains that none of the souls Dante has seen or is going to see in Heaven are really here. They are actually in the highest heaven with God, a place called the Empyrean. They are only manifest here because Dante’s puny mind can’t understand anything else. As for Plato’s theory, Beatrice basically says it’s wrong.
Now for Dante’s first doubt. Beatrice explains that Piccarda allowed the abduction to happen, meaning she shares the guilt. What if, Beatrice asks, it’s impossible to fight back? The thing is, even if someone breaks a vow, or sins in some other way, in order to save his life, this is still a sin.
Dante has a big aha moment and thanks Beatrice for explaining all this to him. He ends the Canto with yet another question, though. Can someone who has broken a vow atone for that sin with good works?
Canto V
Beatrice answers Dante’s new question this way: God’s greatest gift to man is Free Will. When you make a vow to God, you are essentially giving up your Free Will.
The church, on the other hand, reserves the right to release people from their vows. She explains that a vow has two parts—the content (what the vow says) and the binding part. The church can change the less important part, just not the binding part.
In the end, the lesson is that vows should be taken seriously. Beatrice singles out Christians and warns them not to make a rash promise, since this will not erase sins. Read the bible and obey the Pope. She admonishes men not to stray like “sheep gone mad” the leadings of the church.
Beatrice then looks up to the light, turning to the highest heaven, Empyrean, and she and Dante suddenly start to fly upwards to the Second Heaven, the Sphere of Mercury.
As they fly, Dante is fascinated by Beatrice’s beauty. He can also see the thousand inhabitants of Second Heaven gathering around the two travelers, like fish in a pool that are attracted to whatever new thing that comes into sight.
One soul in particular step forward and praises the poet, encouraging him to ask whatever question he has. Dante says that he can see this soul’s light, but he wants to know his/her “real heavenly rank.”
The soul glows brighter than before. Starting in the next Canto, the soul begins an Explanation.
Canto VI
The soul starts talking about the history of Rome, how Emperor Constantine went against God’s will when he moved the capital of the Roman Empire out of Rome to Byzantium. Hundreds of years later, the soul recounts, he, Justinian, started to rule Rome, and he started reforming Roman laws.
Justinian was converted to Christianity by Pope Agapetus. God helped Justinian to make the Codex Justinanus—a listing of laws that were clear, simple, and free of Pagan ideals. This lead to a time of peace.
But there was still hypocrisy, Justinian explains to Dante. Many people claimed to support the Roman Church, secretly opposing it.
Justinian goes back a recounts some of the highlights of Roman history. From the days of the Rpublic to Julius Caesar, and then to Augustus, who brought some peace to the Empire. Finally, he gets to Tiberius, under whose rule, Christ was crucified, leading to the salvation of all humanity. So, Justinian contends, whoever opposes Rome is opposing God’s will.
He goes on to talk about the inhabitants of this Second Sphere of Heaven, Mercury. All the souls here are righteous, he says. They just had too much love for fame. All the souls here rejoice in what God has given them because it is so just.
Justinian also talks about a soul named Romeo, who worked hard to get his daughters married to royal men. In time, all his daughters became queens, and Romeo became a famous man at court. He was later falsely accused of stealing, however. He was so offended that he left. His boss begged him to come back, but it was too late. Romeo’s companions should have appreciated him more, Justinian says.
Canto VII
When Justinian finishes his story, he breaks into a Latin Hymn. He and all the other souls sing and dance and spin away, leaving Dante with more questions left unanswered.
Beatrice can read the question right out of his mind, through, and she states it for all of us. If God willed Christ to come and die on earth, why were the Jews punished for taking part in the crucifixion?
Beatrice explains this way: Adam sinned and plunged all of mankind into sin. No man could go to heaven until Christ came to earth and died. On earth, he was both God and man. So his death way both just (the human part dying) and unjust (the godly part dying). So Christ’s death pleased God because now man was redeemed and could come into Heaven again. But he was angry with the Jews for killing his son.
Beatrice now anticipates Dante’s next question: Why did Christ have to die in the first place? She explains that man was once very much like God, immortal and free. But when Adam sinned, he showed that he was unworthy of such a position. Adam’s true sin was believing the serpent and wanting to be like God. It was a sin of pride. No man could just make up from that sin alone. When Christ came, he paid for man’s sins.
Beatrice reiterates that all things that come from God are immortal. Dante wonders about other creations, like water, air, and fire. Why are they immortal? Beatrice answers that this things weren’t created directly by God. They were made by Angels, so they aren’t immortal, like man. God made both the human soul and the human body, so both are immortal. That means that a man’s death must be followed by a resurrection.
Canto VIII
Before Christ, Dante tells us, people thought the third planet (Venus) sent rays of love to earth. As Dante and Beatrice fly upward yet again, he suspects he is going to Venus because of how Beatrice’s beauty grows even more. On Venus, Dante sees many wheeling lights, dancing in complete harmony, a lovely hymn rising from them.
One soul breaks away and approaches Dante. Dante asks who the soul is.
The soul reveals that he was a king of France (who we know as Charles Martel, although the soul never gives his name). The souls give a prophecy about is still-living brother, Robert. Robert is greedy, and the soul warns him about his coming fate.
This leads to yet another question from Dante: How can a bad son come from a good father? Martel answers that God looks out for the well-being of all of mankind. This interest is called Providence.
Martel then asks Dante a question: Is it good that men as citizens on earth? Dante says yes. Martel answers with another question: If people were not different, with different skills and duties, could the earth have citizens. Dante says no.
So, Martel contends, the earth needs variety, men of different kinds and with different skills. If Nature were to simply be allowed it’s course, all sons would be just like their fathers. It is Providence that makes some men different. The world messes up when it tries to make man who were born priests in to warriors.
Canto IX
Dante tells Martel’s wife, Clemence, that their bloodline is destined to have bad luck. Even thought Martel has instructed Dante to keep silent about this, he hints to the problems that are to come. Then Martel turns toward the sun, and Dante praises him for doing it.
Now another soul comes up to Dante. She gets brighter—a signal that she wants to talk to Dante. Dante asks her to speak. She starts in about her birthplace, Romano. She calls herself Cunizza and declares that she is a lover, and that is why she is here on Venus. But Cunizza doesn’t mind being in such a low place in Heaven, since now all her love is toward God.
Cunizza turns to another soul standing close by, saying that this man is and will be famous for centuries to come. She then jumps into prophecy mode and proclaims judgment on the people of March of Treviso. She says she has the right to give such judgment, since the Angels of Venus shine down with judgment from God.
Cunizza then leaves, joining the other souls in a dance. The friend, the once Cunizza said was famous, is left standing with Dante. Dante tells the soul the he can read the poet’s mind because he is one of God’s blessed.
This new souls also starts talking about his birthplace, describing Marseilles, France. He identifies himself as Folco, and he was also a great lover in life. But, like Cunizza, he says he’s glad God put him here on Venus.
Then Folco turns to another soul standing beside him, who is brighter than all the others. Folco says this is Rahab, the souls with the “highest rank” in Venus. She lived before Christ, so when she died, she spent time in Hell. When Christ came down to take souls up to Heaven, though, Rahab was the first soul he grabbed.
Yes, this is obviously the Rahab from the bible. Since she was a prostitute in life (according to the book of Joshua), it makes sense she would be here in Venus.
Folco now talks about Dante’s city, Florence. He says that Lucifer himself founded the city. Priests there get greedy. That’s why the church studies its own decrees and not just the Gospels. But, Folco promises, Florence will soon be rid of its corrupt priests.
Canto X
Dante tells us to lift our eyes to see the stars—which he calls God’s art. The orbit of each planet must be perfectly precise, or the universe wouldn’t be in such harmony. Without even realizing it, Dante begins to rise to the Fourth Heaven, the sphere of the sun. He looks over to see that Beatrice flies so fast that the make to the sun in only a moment.
Ah, the sun. Dante says the souls here are so beautiful, he can’t even describe them. Beatrice tells him to thank God for letting him be here. While Dante is praying, he is overwhelmed by God. Here in the sun, Dante sees many souls around him and Beatrice, like a big circle—or “crown”—surrounding them. He compares them to the halo of light sometimes visible around the moon at night. These souls start to sing and dance in a great circle, Dante and Beatrice in the middle. After they dance around three times, the whole group stops, silent, and one souls steps forward.
The soul tells Dante that he shines with the light of God. He then sense’s Dante’s question: Who are all these dancing souls?
The souls says that he’s Thomas of Aquinas, of the Dominican order. Some of the other dancers are Albert of Cologne, Gratian, Peter Lombard, King Solomon, Dionysius the Areopagite, Paulus Orosius, Boethius, St Isidore of Seville, Venerable Richard of St Victor, and Siger de Brabant.
Now that everybody’s been introduced, the souls start singing and dancing again.
Canto XI
Dante looks down and sees mortals studying various subjects, like law philosophy, medicine, theology, and politics. St Thomas speaks up again. Again, he reads Dante’s mind. He says that Providence decreed that the Church needed two figures, like “princes”, to guide them along the right path. They would be St Francis and St Dominic, who are seraphic and cherubic in quality.
Thomas decides to highlight St Francis.
St Francis was born in Assisi. He ran away from home when he was young to be with his lovers—a woman most people feared as if she were Death. But Francis saw her differently and he married her.
This woman had been married before, but later she was scorned. She then followed Christ and stuck with him on the cross, even when Mary abadndoned him.
This woman’s name? Lady Poverty. St Francis took a vow of poverty. Because of their love, even other (Bernard) was inspired to give up all his possession. Francis took his wife to Pope Innocent. Innocent was so impressed that he gave Francis a special Papal Seal to start a new religious order, now called the Franciscans.
Later, while many poor were becoming Franciscans, the second Pope, Honorius III, gave the order a papal bull.
After Francis had gone to Egypt and back—to try and convert a Muslim sultan to Christianity—he returned to Italy to preach about Christ. He got another honor from Christ himself—the Stigmata, meaning he bore puncture wounds on his palms for two years.
When Francis was about to die, he ensured that he would have a simple funeral, to stay true to his vow of poverty in life. When he died, he was promptly taken to heaven.
St Thomas now turns his attention to his own order, the Dominicans. He praises St Dominic for imitating St Francis. But today, Dominic’s order has grown greedy. This upsets Thomas.
Canto XII
St Thomas finishes with his stories, and the souls start to dance around again. Outside that circle of dancing souls, another circle forms, dancing around in the opposite direction. Dante sees these circles like a double rainbow. From this new circle, another soul steps forward, and he wants to talk about the other “prince” mentioned before—St Dominic.
Dominic was born in Calaroga. As soon as he was conceived in his mother’s womb, his forceful mind gave his mother prophetic powers. She saw a black and white dog holding a torch in his mouth, which would be used to light the world on fire.
Because of the dream, his parents called him Dominic, which is Latin for “God’s own.” Dominic also believed that to follow Christ you have to be poor.
Dominic grew up to be a gifted teacher. He even attempted to oversee the Church when it was being neglected by the clergy. He asked the Pope for permission to preach against heresy, which he did.
Dominic was very successful with his mission to rid the Church of the greatest heretics. The souls that has been telling this story says that both Francis and Dominic were like wheels on the chariot of the Church. But the Franciscans have started to roll backwards, straying from their faith.
After all this, the speak finally identifies himself as St Bonaventure. He names off the souls of the second ring of dancers: Illuminato da Rieti and Augustine of Assisi, Hugh of St. Victor, Peter of Spain, Peter Book-Devourer, Nathan the prophet, Anselm, St. John Chrysostom, Aelius Donatus, Rabanus Maurus, and Abbott Joachim of Flora.
Bonaventure finishes his speech complimenting Thomas for speaking so well of St Francis.
Canto XII
Dante asks the readers to open their minds and imagine the fifteen brightest stars of the two rings, how they dance and form lovely constellations. These stars sing praises to the Holy Trinity.
Thomas stops dancing. He perceives Dante’s new unspoken question: Why can’t anyone have the wisdom like that of King Solomon?
Dante’s way of thinking is summarized by Thomas like this: God’s wisdom can only be possessed by those He creates directly. God created directly only Adam and Christ. So how did Solomon’s wisdom come to match or be greater than theirs?
Thomas explains that all immortals and mortal are only reflections of the idea that God created. From there, the angelic intelligences act like mirrors, reflecting God’s light. The rest of creation (like plants and animals) is like wax, make a very imperfect reflection of God’s Light.
Whenever God creates something directly, it perfectly reflects Him, which is what happens with Adam and Christ. So, with that background, Thomas is ready to explains about Solomon’s wisdom.
St Thomas reviews Solomon’s story. God came to the young king in a dread, promising him the answer to any question he might ask. Solomon asked, not for some intellectually answer, asked for the ability to distinguish right from wrong. Thomas calls this “kingly prudence” and explains that Solomon showed amazing wisdom and “matchless vision” to ask for something so practical.
St Thomas tells Dante, warning him, that this story should be carefully considered. He says that jumping to conclusions and forming hasty opinions is wrong. Just to drive home the point, Thomas gives several examples of scholars who have jumped to opinions and been proven wrong, like Parmenides, Melissus, Bryson, Sabellius, Arius, Dame Bertha, and Master Martin.
Lastly, St Thomas ends with a warning to men to not judge too quickly. Things often appear bad but turn out to be good, and vice versa.
Canto XIV
St Thomas quiets down now, and Beatrice speaks up. She says that Dante need to understand “the root of still another truth” first. She asks the spirits to tell Dante is the light the souls emit will last forever.
The ring of spirits hear Beatrice speak and shout out joyfully, singing about the Trinity again.
As the souls start their dancing again, one spirit speaks up from the group—King Solomon’s. He says that as long as they stay in heaven, they will have this light. How bright they are depends on how much they love God. Their love depends on how much they can see, and their eyesight is measured by how much Grace they get from God. On Judgment Day, Solomon says, they will get their bodies back, and then they’ll be complete. They will have more light because God will love them more.
The other dancing souls agree so much that they all shout “Amen,” eager to one day have their bodies back.
Dante looks towards the horizon and sees a light growing even brighter out there. Beatrice follows Dante’s gaze and suddenly becomes even brighter and more beautiful than ever before. She’s so beautiful now that Dante has trouble describing her.
When Dante finally manages to look away from Beatrice, he notices that he is no longer in the sun. The earth below his feet is red. This new sphere they’ve appeared in is Mars, the Fifth Heaven. Dante immediately thanks God for allowing him to ascend to this new sphere. Two bright rays of light in the sky show that God has accepted his thanks. The rays meet and intersect to form the Cross of Christ.
He describes how souls are traveling around, like streaks of light, singing a hymn that Dante doesn’t recognize. In fact, he thinks it may be impossible to describe the hymn.
Now Beatrice’s eyes have grown even more lovely at this higher place.
Canto XV
All the singing stops at God’s will. A new souls comes out from the cross of light, like a shooting star. That souls greets Dante in Latin.
This soul is obviously very happy to see Dante, but his speech is so high and heavenly that the poet can’t really understand him. This souls says that he was expecting Dante’s coming because he read about the poet’s journey in the “great volume” of God’s Providence. He thanks Beatrice for her part in fulfilling the prophecy.
Just as we’ve seen again and again, this soul anticipates Dante’s questions. He even addresses why Dante is so quiet (which he is compared to the two previous legs of this journey), saying that, since Dante knows the souls can read his thoughts, he doesn’t see the need in voicing his questions. The soul confirms what we’ve already gathered: all the souls in heaven can look into the mirror of God’s Providence and see the thoughts of men before the speak them.
This soul wants to hear Dante speak his concerns, though.
Dante looks at Beatrice for permission to speak. She smiles at him even before he asks the question.
Dante thanks the soul for his fatherly greeting. Dante asks the soul’s name. This souls says he is Dante’s “root,” so he’s obviously family, but he doesn’t give an actually name.
The soul starts talking about Florence—the good old Florence that this soul knew in life, a city that was calm and tranquil, “sober and chaste.” Everything was balanced in Florence in those days. There were weddings and celebrations. All the families had children. Women didn’t paint their faces up just to walk outside, and men were men, wearing fine men’s clothing. Florence even rivaled Rome!
The soul says that it was in that Florence that he was born. He says he is both Christian and Cacciaguida (which is most likely his name). He says that he came here “from martyrdom,” which means he earned a place in Heaven by fighting in the crusades.
Canto XVI
Dante turns back to the soul, who called himself Cacciaguida, and addresses him with great respect. He calls the soul “my father” and then starts in with more questions. Who were Cacciaguida’s ancestors? When did he live? Who followed St John at that time?
Cacciaguida gets brighter just hearing the questions. But he skips this question for now and moves on to Dante’s second questions first. He says that he was born 530 revolutions of Mars after Christ died. That’s about 1091 in earth years.
Next, the soul goes back to the first question, to talk about his, as well as Dante’s, ancestors. He only says that they were born when the competitors in the annual horse race enter the field. He doesn’t say any more about that, but only falls silent, instead.
Now Cacciaguida moves on to the third question. He says that Florence has changed over time. He says that the pure-blood Florentines were virtuous, but interracial mixing brought evil to Florence.
The soul then lists off some families that were good and virtuous in old Forence. He says that most were good at that time, but now there is corruption. He says that in those days, “there was nothing to have caused [Florence] sorrow.”
Canto XVII
There’s something that’s been bugging Dante for a while now, and it’s time to bring it up. Beatrice reads his thoughts and tells him to bring up what’s bothering him. So Dante turns back to Cacciaguida. Dante points out that Cassiaguida is at a very high point in Heaven, and so he can see over all of time. Back in Hell and Purgatory, Virgil told the poet that his destiny would be difficult. Dante wants to know what he’ll be facing in the future, so he can be mentally ready for the challenge.
Instead of speaking in riddles, like usual, Cacciaguida answers in plain words. He says that, even when God foretells something is going to happen, that doesn’t necessarily mean it will. There is still choice.
Cacciaguida says that Dante will be forced into exhile, away from Florence. He will have to leave everything he loves and serve under others. What about good company? None for Dante. His fellow Exiles will be “insane” and “profane.” In fact, it would be best for Dante to endure alone. He will find some friends along the way, and he would outlive this punishment.
Dante now declares that he is ready to come up against whatever happens. He will stay strong and continue to write his poetry. Cacciaguida says that, one day, people will see his words as correct, and they will honor Dante for his writing.
Canto XVIII
Beatrice jumps in there to add that she has the ear of “Him who lightens ever unjust hurt.” So if God is on Beatrice’s side, and she’s on Dante’s side, what does the poet have to worry about? Dante looks into Beatrice’s eyes and sees nothing but love for him in them. He suddenly feels calm and at peace.
Beatrice breaks up the moment when she says that Cacciaguida has something else to say.
It seems the soul wants to introduce Dante to some of the other souls that form the image of the cross in the sky. Cacciaguida promises that their famous names would be great to include in the poem.
Cacciaguida introduces them one-by-one: Joshua, Maccabeus, Charlemagne, Roland, William of Orange, Renouard, Duke Geoffrey of, and Robert Guiscard.
Cacciaguida disappears into the lights, and his voice joins the others in song.
When Dante turns back to Beatrice, she is glowing even more brightly than before, meaning they’re about to ascend to the next sphere. Suddenly, Dante’s vision is filled with white Jupiter.
Dante quickly notices that this is a place of artists because the glowing souls here are forming letters and words with their bodies. Dante imagines them as flocks of birds forming letter in the sky. Each time the souls come together to form new words, they stay still for only a second before they separate and regroup to form new letters.
Dante prays for help in remembering the previous letters and understand the overall message. Suddenly he gets it: DILIGITE IUSTITIAM, QUI IUDICATIS TERRAM. The Latin means, "Love justice, you who judge the earth."
After the Latin message is finished, the souls descend and arrange themselves. Dante notices that what was once the “M” of the Latin message above has now become an eagle’s head. Other lights rush to finish the form and the eagle suddenly has a body.
Because the eagle is both the symbol of Rome and justice, Dante thanks God that such justice is here in Heaven. However, Dante is reminded by this that Rome also has many false and greedy Pope. He says the Rome has “produced the smoke that dims [God’s] rays.” Dante starts to complain more about the corrupt church.
Canto XIX
The eagle now has a body. Each souls is blindingly bright to Dante, so all of them together is surely too much.
The eagle starts to talk, saying that it is honored here in Heaven, in such a just and merciful place. The eagle’s voice comes from all the souls that make it up, but to Dante, the voices seem to blend in to make one large voice. Dante asks the eagle to answer a question, knowing it can read his mind and anticipate the question. The eagle flaps its wings and starts to speak.
It says that “God could no imprint His power into all the universe without His Word remaining in infinite excess of such a vessel.” Translation: God’s goodness and power is so great that the whole universe isn’t big enough to hold it all. We cannot see all of God’s Justice.
Now eagle anticipates Dante’s question: If a man is born in a place far away from Christianity, and he never learns about Christ, how is it just for God to send him to Hell upon death? The eagle says that it is just, even if we can’t understand why.
The eagle drives the point home by saying that no one will ever ascend to heaven without believing in Christ. But he also condemns the so-called Christian rulers that shout “Christ! Christ!” but are really false. He says that the pagans will be forgiven before they will.
Now the eagle names off some of such rulers: Albert of Austria, who will ruin Bohemian lands; Philip the Fair, who counterfeits coin and will die by a wild boar; several English and Scottish kings, who cannot keep within their countries' borders but constantly fight each other; Ferdinando IV of Castile, who will be famous because of his being lazy; Wenceslaus IV, who will be famous being lustful; Charles of Anjou, who will do a 1000x more bad deeds than good ones; Fredrick II of Aragon, who will commit so many sins that they must be written in shorthand in God's book; Dionysius of Portugal; Hakaam V of Norway; and Stephen Urosh II of Serbia. Wow. Quite the list.
Canto XX
The eagle stops talking now, but the individual souls that make up the eagle start to sing. When the singing dies down, the souls start to murmur about something. The murmuring gets louder and travels up the eagle’s throat. Suddenly, a big voice, like thunder, erupts from the eagle’s mouth.
The eagle tells Dante to look him in the eye. The eagle’s eye is made up of six of the highest souls in this sphere of Heaven. The eagle introduced each of these six souls.
First, there’s King David. Through his psalms, David discovered that he had to accept the inspiration from God’s spirit. Because of that decision, he was saved.
Next, there is Roman emperor Trajan, who at first refused to follow Christ and learned the consequences of that refusal. Later, he lived a virtuous life and gained great reward.
Third, we have Hezekiah, who learned that he was going to die from Isaiah the prophet. The king wept and prayed to God from mercy, and God rewarded him with fifteen more years of life.
Fourth, there is Constantine. He made a generous donation to the church, with all the best intentions, but that money made the clerics greedy for cash and started many of the corruptions Dante now sees in the church. But that wasn’t Constantine’s fault, so he’s in heaven now.
Soul number five is William II of Hauteville. He was known as a good and just ruler. But the men that took the thrown after him were corrupt. Again, this wasn’t William’s fault, so he’s in heaven.
The sixth soul is Rpheus, the Trojan warrior in Virgil’s Auneid. Even though he died a pagan, he was saved. Why? God works in mysterious ways.
Dante must doubt what he’s heard, because he blurts our, “Can such things be?”
The lights that make up the great eagle start to flash, and the bird comments on what Dante is really thinking. Dante believes what the eagle is say. He just doesn’t see how they could be.
The eagle says that God’s will is won because it would be won. Basically, God does as he pleases. So certain men died as Pagans, but God restored them to their bodies so they could repent and then die again, allowing them to get to Heaven. This is what happened in the case of Trajan. Ripheus, died before Christ’s coming, but he was so virtuous that God gave him a vision of the future, in which Christianity already existed. Based on that look into the future, Ripheus converted and went to Heaven after he died.
Dante now sees how God does the unexpected at time. His ways are impossible to understand. On the other hand, Dante sees that not knowing what God will do has its advantages. We all have to be virtuous, not knowing if we’ll make it to Heaven.
Canto XXI
Dante turns to look at Beatrice, who is not smiling. In fact, she says that, if she were to smile, Dante would be turned to ask. Dante’s mortal body can’t take the brilliance of God’s love here, this high in Heaven. She tells Dante that they are now in the Seventh Heaven.
Dante looks into Beatrice’s eyes and see a reflection of Saturn. There is a golden ladder reach up into the sky, the top fading into the distance. Thousands and thousands of souls are climbing this ladder.
Dante turns to see one soul that is glowing so bright that the poet assumes he wants to speak. He looks over at Beatrice to see if it’s okay to speak. Beatrice give the signal, and the poet starts in with his questions.
First, Dante asks why this souls has stepped up so close. Also, why is this sphere so silent, with no music like the others?
The souls answers the second question first. He says that its quiet on this sphere because Dante is here. If there were to sing, they’d destroy Dante’s ears.
Now, as for the first question, the souls says that he descended the golden ladder just to meet Dante. But, to make things clear, this doesn’t mean that this one soul is greater than any other. He’s only following God’s will like everyone else.
Dante says he understand the it was God’s will, but why this soul in particular? The spirit cuts Dante off and starts spinning at super speed. The spinning makes the soul brighter. The soul answers by says that God blessed him with this honor, but the poet should stop trying to see into the mind of God.
Dante, now humbled, asks the soul who he is.
The souls says the he is from Catria, the monastery of Sante Croce di Forte Avellana. There, he served God and lived on a diet of only vegetables and olive juice. This monastery used to produce many virtuous souls, but now it is “barren.” The soul finally identifies himself as St Peter Damian.
Damian continues: He was once called “Peter the Sinner.” He later had to leave the monastery to become the Pope. Peter criticizes the Popes of today, saying that once upon a time the Popes were lean and simple. Now they’re fat and rich.
Peter Damian’s words have called the other souls’ attentions. They gather around to listen, and when Peter stops talking, they all cry out in agreement. Dante is so overwhelmed by this one, unified cry, that he drops to the ground, fainting.
Canto XXII
When Dante wakes up again, Beatrice is taking care of him like a loving mother. She explains that the souls up this high are very zealous. Dante simply can’t take them as well as those he’s seen before.
Turn towards the spirits again, Beatrice instructs Dante. There are people Dante should meet.
Dante turns to look at the crowd, which for him are like an army of little suns. Then the brightest of the souls steps forward and starts to speak. He says that if Dante could see how much love they all have for him, he wouldn’t hesitate to ask whatever question he has in mind. Then the soul starts to tell his story.
He came from a town named Cassino, and he was the first one to carry God’s message up to Montecassino. That means this soul is St Benedict.
St Benedict turns back toward all the other souls and says that, here, everyone is a deep thinker who meditated on God when alive. He then introduces some of the others, like Macarius and Romualadus
Dante now perks up with a question: Can he see St Benedict’s “human face”?
Benedict simply says no, but he does add that his desire will be fulfilled on the highest sphere of Heaven. Just mentioning Empyrean causes Benedict to fall into lecture mode, talking about how everything is put in it’s proper place. He says that the highest sphere is at the top of the golden ladder. He also says that Jacob (from the book of Genesis of the bible) could see this ladder, and he saw up to the top of the ladder. But now, no person on Earth is able to climb it.
Benedict takes a moment to criticize the Benedictine order and the Church in general, saying that the clerics are “mad with greed.”
Finished and quiet, Benedict now steps back into the crowd of souls. They all disappear at once.
Dante and Beatrice now alone again, Beatrice makes a sign and they begin to ascend to the Eighth Heaven.
On the way up, Beatrice tells Dante that, this high up in Heaven, he must have “vision clear and keen.” She tells him to look down and see all that he’s already overcome. Then he will be able to enter the highest spheres.
When Dante does look down, he is overwhelmed by the even spheres he’s already passed. With a new perspective, he looks back up at Beatrice, ready to continue.
Canto XXIII
Welcome to the Eighth Heaven, the sphere of the fixed stars!
There, Beatrice stands, facing the east, waiting for the sun. A brightness creeps over the horizon, warning that the sun is coming. Beatrice proclaims, her face burning with happiness, “there you see the troops of the triumphant Christ!”
Dante follows Beatrice’s gaze and looks toward dawn. He then sees Christ himself as the sun. The poet is nearly blinded by the light.
Beatrice points out that Dante’s seeing a power that no person can resist, the powerful being that opened a path between Heaven and Earth, which was impossible after Adam’s fall. Dante is absolutely amazed by this, and he can feel his mind opening like “lightning breaking from a cloud.”
Beatrice tells Dante that, now that he’s seen the glory of Christ, he can now bear to see her smile. She smiles at him and he is blown away, unable to even describe how he feels at seeing her.
At the same time, Dante understands that he is standing on dangerous ground. Even though he is adapting to be able to take the glories of the higher Heavens, he is easily overwhelmed by everything around him.
Beatrice points Dante toward a blooming garden near them. This garden soaks up the light of Christ-as-the-sun. Beatrice says that the rose in the garden represents God’s Word. Also, the lilies have such a sweet smell that they actually guide men to Heaven.
So Dante looks upon this garden, noticing the flowered meadow. He can see the “troops of Christ,” in flames, throughout the garden, but now he can’t see Christ himself because his eyes are too weak.
Dante does see Mary, the rose, coming down as a living star. A ring of light surrounds her. All the souls in the garden are singing. At the final climax of the song, the souls all sing out the name “Mary”.
At this, the Virgin Mary ascends again, going to towards Christ, to the ninth Heaven. She disappears into the distance. All the souls in the garden raise their hands, as if trying to grab hold of Christ, and they start to sing again.
Dante takes a moment to praise the souls that have been saved. He ponders on the wonderful position these souls will forever have. Dante even sings a hymn for St Peter, who holds the keys to Heaven.
Canto XXIV
Now that both Christ and Mary have re-ascended into the Highest Heaven, Beatrice asks the souls to allow Dante to taste the supper of Christ. The souls form circles around fixed poles and start to dance. One of the souls comes forward and actually dances around Beatrice, singing. After three circles, he stops, and Beatrice identifies him at the “great man to whom our Lord bequeathed the keys.” That means he must be St Peter!
Beatrice asks Peter to test Dante so he can continue to these heist parts of Heaven. Dante gets ready for his test, preparing his mind for puzzling questions.
So Peter looks at Dante and asks: what is faith? Dante looks to Beatrice for permission to speak, and when he has it, he quotes St Paul in saying, “Faith is the substance of the things we hope for and is the evidence of things not seen.”
Peter accepts the answer but comes back with a follow-up. Why is faith substance and evidence.
Dante says that faith tells about the “deep things… hidden from sight below.” In other words, faith tells of things that cannot be seen with mortal eyes, like Heaven.
Peter seems to approve of these answers. But now for a new question: Where do faith come from?
Dante jumps in with the answer: The inspiration of the Holy Ghost. That’s exactly what caused the bible to be written.
Peter fires back: Why do you think of the bible of God’s Word?
Dante says that miracles like the ones recorded in the Bible had to have been created. They certainly aren’t natural, so they had to be from God.
Peter now tries to pull a fast one. If the miracles of the bible, he says, are only recorded in the bible, how can they also be proof that the bible is inspired?
Dante catches on. Faith, he says, is the only answer.
That answer must have been the right one, because everyone suddenly breaks into song again. Peter compliments Dante on his answers. The final question now: Peter asks what Dante believes. Dante says that he believes in one God in Heaven, full of love. He believes in the Holy Trinity.
At this Peter actually give Dante a hug. He then starts to sing and dance around the poet in circles.
Canto XXV
Dante thinks about the poem he’s supposed to write about all his experiences. If he finishes the poem, and if he lives through the hard times ahead for him, he’d love to come back to Florence and be recognized as a poet to the people of the city. They’d give him a laurel leaf, the symbol of a poet.
But for now, Dante is happy with the crown Peter gives him for his faith.
Another souls comes up to Dante. Beatrice takes notice of this new souls and tells Dante that he really needs to meet him. He’s famous for going to Galicia, which mean he’s none other than St James!
Peter and James greet each other in a very loving way, with a big hug. Then they both turn towards Dante, brilliant as ever.
Beatrice steps in and asks James to examine Dante, just as Peter did. James will test Dante about hope, since he is the one character of the bible often associated with hope. And so the questions start: What is hope? Does Dante have it? Where does it come from?
Suddenly, Beatrice answers for Dante. She says that, without a doubt, Dante has hope. The fact that he’s allowed to see Heaven while still alive is proof of that.
Dante finishes answering by saying that hope is “the certain expectation of future glory.” It comes from God’s grace, as seen in the psalms and the book of the bible that James himself wrote.
James lights up with approval at the answers. He then asks what Dante hopes for.
Dante says he hopes to get into Heaven. He also wants Isaiah’s words to come true: “the elect shall wear a double garment in their land.”
All the souls burst into song, and a new soul steps up, shining so brightly that Dante compares the light to a “happy maiden entering the dance to honor the new bride.”
Beatrice introduces this new soul as the man who “was asked from on the Cross to serve in the great task.” This is St John, whom Jesus asked to take care of his mother after he died.
Dante struggles to look at John’s brightness, but can’t. John rebukes him, asking why the poet tries to see something that he cannot. John clarifies something: some people think John has his body up in Heaven, but he doesn’t. Only Christ and Mary can have their bodies up in heaven. He asks Dante to make that clear to others when he returns to Earth.
When John stops speaking, everyone falls silent. In horror, Dante realizes something when he looks over at Beatrice. He can’t see! He’s been blinded completely.
Canto XXVI
Everything to Dante is darkness. He hears John telling him to keep talking and wait for his vision to come back. John promises that this will happen. The poet just has to be patient.
Dante realizes that this is another test. He say he desires God’s love, just like everyone else. Even though he’s blind, Dante can feel that John is annoyed with his answer. John barks that Dante must be more specific than that. He has to say who exactly directed his love towards God.
Dante says that he lead himself to God’s love. Whenever Dante tries to be virtuous, he turns toward God. He says that anyone good can’t help but love God. Dante even back up his argument with quotes from the Old Testament and even John’s Gospel.
John confirms what Dante said, but he’s still not satisfied. He asks for whatever other reason why he loves God.
Now Dante is catching on. He says he loves God because God created the world, because Christ came to Earth and died for man, and because He gives Dante hope of reaching Heaven.
Now this must be the answer John was wanting, because everyone starts singing again. During the song, Dante sees a flash of light. Then more light. Finally, he sees so much light that he’s almost blinded again by all the brightness. Then he realizes that he can see better in the light than before.
Now the poet sees that a fourth soul has joined the group. Beatrice is able to discern Dante’s confusion, and she introduces this new visitor as Adam, the first man.
Amazed, Dante begs Adam to speak. He even demand why the soul won’t just answer his unspoken questions.
Adam says that he can indeed read Dante’s thoughts. Seeing what the poet is thinking because he reads the man’s thoughts from the reflection of God’s mind. Adam then verbalizes Dante’s questions: How long ago was Adam in Eden? How long did he stay there? What caused God’s anger? What language did Adam speak?
Adam starts with the third question first. He says that God wasn’t angry because he ate a certain fruit, but because he went passed the boundary that God had set for him. He says that he hasn’t seen Eden for 6498 years. The language he spoke has been dead for a very long time. Adam says that nothing man makes lasts a long time, not even language.
Adam finally answers that he lived in Eden for seven hours.
Canto XXVII
After Adam finishes talking, all the souls start to sing. The five visiting souls all shine brightly, until Peter changes from white to red. The singing stops, as if everyone is as surprised as Dante.
Peter explains that everyone will be changing color soon, as well. Peter explains why. Apparently the pope, Boniface III is doing such a bad job as Pope that Peter and all his realm is becoming red like blood. Suddenly the sky also turns red and even Beatrice blushes like a schoolgirl.
Peter talks about the previous Popes, the ones that did what was right. But things have changed, and Peter rants about the Popes that are like wolves in disguise, full of greed.
Soon, Peter promises, Providence will bring vengeance upon the corrupt Popes. He says that Dante will defend the truth with his poetry, bringing honest words to man that will shed light on the corruption of the Church.
Souls start to fly up to the Empyrean, disappearing from Dante’s sight. Beatrice tells him to look down instead of up, down at the earth. Now, he can see below with even greater detail. When he looks back up at Beatrice, he notices that she is now even more beautiful than before. That means they are ascending again, now to the highest sphere of all of Heaven.
When they land, Beatrice says that this place is the root of the entire universe. It’s called the Pimum Mobile. This part of Heaven is literally in God’s Mind, so light and love are everywhere around. This is also the fastest-spinning sphere. Time began here.
Beatrice starts to speak against the sins of mankind. She talks about their greed, especially, which causes them to sin and lose any chance of going to Heaven. The gift of Free Will, she says, has been misused, leading to loss of innocence.
She says that the root of the problem has to do with too much freedom. “On earth no king holds sway,” she says, and when no one is ruling, sin abounds. She says that things will be straightened out within the next thousand years.
Canto XVIII
Dante sees something reflected in Beatrice’s eyes, like a candles reflected in each eye. He looks deeper to make sure the reflections are really there. Finally, he figures out what he’s seeing and he turns around to see the source of light.
There is a point of light, brighter than anything before, so bright that Dante is nearly blinded again. This light is bigger than any star, with circles of flame around it. The rings that are closer spin the fastest. Also, the ring closest to the light is the purest and brightest.
This image is awesome, to be sure. Dante just isn’t sure what it is. Beatrice steps in and explains that all Nature depends on this thing. Dante is amazed be the figure, and he asks why the whole universe doesn’t have this same form.
Beatrice smiles at that and says that Dante doesn’t really understand, but that’s okay. Really, the physical universe is very different from this image. The spheres of Heaven, for example are bigger the more power they have. Therefore, the highest sphere is the largest because it is closer to God and more powerful. In the image with the rings, however, each ring represents a different angelic intelligence. The smallest ring is closest to the middle, so it is the smallest, but it still a has the most power.
Dante finally gets it.
Beatrice finishes talking and the nine rings around the light get brighter. The rings are full of sparks of light, and they all start singing toward the middle.
Beatrice names the rings, starting from the middle: Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Principalities, Archangels, and Angels.
Beatrice continues by saying that Dionysius the scholar was famous for telling about the hierarchy of the angels. Gregory argued against what Dionysius said, but when Gregory died and went to Heaven, he saw that Dionysius was right. Apparently, St Peter himself gave Dionysius the information.
Canto XXIX
Dante studies the model while Beatrice silently waits. When Beatrice speaks, it’s to answer his questions before he can even ask them.
She starts by telling the creation story, a story she knows well because she has seen the Mind of God.
She says that God didn’t create the universe in order to get more goodness, but to see his own love reflected in others. This act of love also marked the beginning of time.
God first made three materials: pure form, pure matter, and a combination of form and matter. These three things came into existence at the same time. Everything else, including the angels, came from these materials.
St Jerome said that the angels were created long before the universe, but Beatrice says that he was wrong. Angel came into existence right at the beginning of the creation of the universe.
Beatrice continues the narrative. After the creation, one of the angels, Lucifer, started a rebellion against God. As a result, they were cast down to the earth. The rest of the angels were happy because of this, and they continued to work to keep the universe in motion.
Lucifer was thrown from Heaven because of his pride, while all the other angels were happy to wait, knowing that God had given them a purpose. God rewarded the good angels with greater knowledge. They work to keep the universe running.
The good angels, Beatrice says, never look away from God because the love Him so perfectly.
Now Beatrice uses this opportunity to rail against teachers on Earth that are too proud to look for truth and divinity. Philosophers these days, she says, care more about appearances than they truth they should be seeking and teaching. Other twist the Holy Scriptures to fit what they want to say, teaching nothing but nonsense.
One popular idea is that the eclipse that brought darkness to the world was a special lunar eclipse. Beatrice says that’s not right at all. It wasn’t only dark in Jerusalem, after all, but all around the world.
People, according to Beatrice, often accept false stories as truth, but their ignorance is no excuse. In fact, she says that believing a false story, even out of ignorance, is still sin. Christ didn’t tell his followers to preach with false stories. They were supposed to use the truth as their true weapon.
But how many angels are there? Beatrice answers that there are an infinite number of angels because they represent the infinite number of ways God can express hi love.
Canto XXX
Dante looks back to Earth and imagine being there. He describes all the constellations of the stars before and during sunrise.
But Dante isn’t seeing any stars disappear at dawn. He’s actually seeing the figure of light disappear as he and Beatrice travel up to the Tenth Heaven—the Empyrean. When the point of light and the rings disappear completely, Dante looks back up at Beatrice, who is brighter and more beautiful than ever. In fact, she is so stunning, Dante admits that he can’t capture such beauty with language.
Beatrice speaks up and tells Dante that they’ve reached the highest heaven, the one of pure light and love. Here, there are both angels and souls from Earth. Also, Dante will be able to see Mary in both body and soul, in her complete form.
Dante is enveloped in pure light, light that seems tangible and alive. Empyrean is completely blinding to Dante’s sight. Beatrice tells the poet that this is how the Empyrean welcomes all souls, with a blinding, purifying light. Dante realizes that he’s floating, and when he regains his sight, he sees something amazing.
Dante feels like he’s in the middle of a painting. He sees a river of red-gold light flowing, flower-riddled banks on each side. Sparks rise and fall from the golden water.
The poet hears Beatrice speaking again. She says that she approves of his desire to see all this. She tells him to drink from the river. Apparently, everything Dante is seeing now is but a shadow of the reality, and he must learn to see better to witness Heaven in all its true glory.
Dante goes to the river, hoping that a drink will make him able to see better. As he gets closer, the river changes before him. The straight river becomes round, and the flowers on the banks become angels and human souls, all sitting in Heaven’s court.
Dante is blown away by all that he’s seeing. Above all this is a dome of light, illuminating everything.
As Dante gazes up at the light, he sees that it is actually all coming from one point, that is, the light comes from God himself. This single ray of light from God powers the entire universe. At the top of the dome, Dante sees a reflection of the entire Celestial Rose and all its hosts. When he looks back down at the Rose itself, his vision improves so must that he can see everything, whether far or near.
Beatrice leads Dante into the Rose. She talks about how many people are here and how full the city is. Dante sees an empty seat with a crown above it. Beatrice explains that the seat is reserved for Henry VIII of Luxembourg. She even rants against Italy for driving Henry away and against Pope Clement V for betraying the king.
Canto XXXI
Dante is inside the Rose now, and he sees all kinds of blessed spirits. Others are angels, flying around and singing dressed in white with wings of gold. The hosts here are from the Old Testament or the New, and they all look up at the single star above, showering them with the threefold light of God.
Dante is absolutely amazed at all of this. He’s pretty much speechless. He just looks around, mouth hanging open, taking it all in. He’s focused on trying to memorize every detail so he can record it all later.
Finally, Dante looks back at Beatrice and starts in with the doubts. But when he looks at where Beatrice should be, there is an Elder there, instead. The poet asks where his beloved Beatrice is. The elder says that she has returned to her seat among the thrones of the Rose. But she summoned the elder to answer Dante’s questions.
Instead of asking something, Dante immediately looks up to try and find her. Finally, he sees Beatrice up there in every detail. He prays to her, thanking her for everything, and she smiles down at him for but a moment before she turns her face again to God above.
The elder suggests that Dante keep looking around the garden because it will help him improve his sight even more, so that he’ll be ready to see all of God’s glory above. The elder introduces himself as Bernard.
Dante is amazed to finally meet St Bernard.
Bernard tells Dante to look back at the rose and see every detail, at the rows and rows, until he get to Queen of Heaven, Mary.
Dante does as he’s told, and his eyes travel up the Rose, seeing all the souls there like bright points. Finally, he sees one soul brighter than the rest, with angels flying around, singing hymns. This is Mary, and she is so lovely that when she smiles at the angels that pass, the poet is speechless again.
Canto XXXII
Even as Bernard gazes up at Mary, he starts talking to Dante, listing a few of the names of the people sitting in the Rose. He names off Mary, Eve, Rachel, and Beatrice in one rank, and then Sarah, Rebecca, Judith, and Ruth.
Below these women are more Hebrew women. But mostly the Rose is divided in half. On one side are those that believed in Christ before he came, and on the other side are those that believed in him after Christ came.
For example, opposite Eve sits St John the Baptist, and then St Francis, St Benedict, and Augustine. Below all of them, another major portion of the Rose is dedicated to children or have been saved for their innocence.
A doubt comes up into Dante’s mind, and Bernard, being the Saint that he is, reads the doubt right away. He tells Dante to be silent and listen. Dante wonders about the ranks of the children. How can they have any kind of rank if they are all kids, with all innocence and no control over their own free will.
Bernard reassures Dante that no one just happens upon a place and rank in Heaven. God has reasons from everything that happens here, including the ranking of the children. The problems is that human minds can’t handle such thoughts.
He explains that a child’s innocence is a guarantee for his salvation, but now, after Christ, boys must be circumcised and baptized to by saved, otherwise he’ll be sent to Limbo.
Bernard tells Dante to look upon May’s face. Around her all these angels fly. They start to sing a hymn, “Ave Maria.” One angel stands out to Dante and he asks who he is. Bernard says that he is Gabriel, the angel that first told Mary of her miraculous pregnancy.
Bernard continues, talking about the souls sitting in the seats above. These he calls the “roots of this Rose.” We see Adam, St Peter, St John the Evangelist, Moses, Anna (Mary’s mother), and Lucia.
Now, Bernard says, it’s time to look upon God, but first he must pray to Mary in Dante’s behalf. So Bernard does just that: he starts to pray.
Canto XXXIII
Bernard’s prayer praises Mary and Christ. He then appeals to her compassion, saying that no one can really get any higher than this without her grace. He talks about Dante, who has travel through all the Divine Realms, and who wants to go even higher.
Suddenly everyone in Heaven joins in the same prayer—even Beatrice—to beg for mercy upon Dante.
Mary looks down at Dante and smiles. They start to rise to the Light above.
Bernard tells Dante to look up, but the poet is already gazing upwards. But everything is just overwhelming to him. The light he sees is so bright that his mind nearly goes blank.
In the light, he thinks he sees an image of a book, holding all the information of the universe. But his memory of the event is shaky at best. This light is so beautiful that he never wants to leave it.
He gazes at God, and the image he imagine before now becomes three circles, all three different colors. As he continues to look, the second circle does something strange. Dante says that the circle “within itself and colored like itself, to me seemed painted with our effigy." But what does that mean, and is it even possible?
As he puzzles on the things he is seeing, there is a new flash of light and he gets all understanding. So what is it? We don’t know, because with that burst of understanding, Dante’s memory is blown, and he has nothing but his own free will, in complete harmony with God.