Dante's Divine Comedy: Paradiso
Canto XXV
Saint James arrives to conduct Dante's examination on Hope, the second theological virtue. Having been chosen to witness the joy of God's elect, Beatrice argues that her ward possesses this virtue in abundance. Dante's replies on the nature, content and source of Hope conclude the examination in triumph. All the souls praise the grace of God as Saint John appears. Dante peers into the depths of his soul's fiery brilliance, hoping to glimpse the outline of a mortal body, but is warned that what he seeks is not there. Looking away, he discovers that he has been blinded by Love's radiance.[1]
If e'er it happen that the Poem Sacred,
To which both heaven and Earth have set their hand,
So that it many a year hath made me lean,
O'ercome the cruelty that bars me out
From the fair sheepfold, where a lamb I slumbered,
An enemy to the wolves that war upon it,
With other voice forthwith, with other fleece
Poet will I return, and at my font
Baptismal will I take the laurel crown;[2]
Because into the Faith that maketh known
All souls to God there entered I, and then
Peter for her sake thus my brow encircled.
Thereafterward towards us moved a light
Out of that band whence issued the first-fruits
Which of his vicars Christ behind him left,
And then my Lady, full of ecstasy,
Said unto me: "Look, look! behold the Baron
For whom below Galicia is frequented."
In the same way as, when a dove alights
Near his companion, both of them pour forth,
Circling about and murmuring, their affection,
So one beheld I by the other grand
Prince glorified to be with welcome greeted,
Lauding the food that there above is eaten.
But when their gratulations were complete,
Silently 'coram me' each one stood still,
So incandescent it o'ercame my sight.[3]
Smiling thereafterwards, said Beatrice:
"Illustrious life, by whom the benefactions
Of our Basilica have been described,
Make Hope resound within this altitude;
Thou knowest as oft thou dost personify it
As Jesus to the three gave greater clearness."--
"Lift up thy head, and make thyself assured;
For what comes hither from the mortal world
Must needs be ripened in our radiance."
This comfort came to me from the second fire;
Wherefore mine eyes I lifted to the hills,
Which bent them down before with too great weight.
"Since, through his grace, our Emperor wills that thou
Shouldst find thee face to face, before thy death,
In the most secret chamber, with his Counts,
So that, the truth beholden of this court,
Hope, which below there rightfully enamors,
Thereby thou strengthen in thyself and others,
Say what it is, and how is flowering with it
Thy mind, and say from whence it came to thee."
Thus did the second light again continue.
And the Compassionate, who piloted
The plumage of my wings in such high flight,
Did in reply anticipate me thus:
"No child whatever the Church Militant
Of greater hope possesses, as is written
In that Sun which irradiates all our band;
Therefore it is conceded him from Egypt
To come into Jerusalem to see,
Or ever yet his warfare be completed.
The two remaining points, that not for knowledge
Have been demanded, but that he report
How much this virtue unto thee is pleasing,
To him I leave; for hard he will not find them,
Nor of self-praise; and let him answer them;
And may the grace of God in this assist him!"[4]
As a disciple, who his teacher follows,
Ready and willing, where he is expert,
That his proficiency may be displayed,
"Hope," said I, "is the certain expectation
Of future glory, which is the effect
Of grace divine and merit precedent.
From many stars this light comes unto me;
But he instilled it first into my heart
Who was chief singer unto the chief captain.
'Sperent in te,' in the high Theody
He sayeth, 'those who know thy name;' and who
Knoweth it not, if he my faith possess?[5]
Thou didst instill me, then, with his instilling
In the Epistle, so that I am full,
And upon others rain again your rain."
While I was speaking, in the living bosom
Of that combustion quivered an effulgence,
Sudden and frequent, in the guise of lightning;
Then breathed: "The love wherewith I am inflamed
Towards the virtue still which followed me
Unto the palm and issue of the field,
Wills that I breathe to thee that thou delight
In her; and grateful to me is thy telling
Whatever things Hope promises to thee."
And I: "The ancient Scriptures and the new
The mark establish, and this shows it me,
Of all the souls whom God hath made his friends.
Isaiah saith, that each one garmented
In his own land shall be with twofold garments,
And his own land is this delightful life.[6]
Thy brother, too, far more explicitly,
There where he treateth of the robes of white,
This revelation manifests to us."
And first, and near the ending of these words,
"Sperent in te" from over us was heard,
To which responsive answered all the carols.
Thereafterward a light among them brightened,
So that, if Cancer one such crystal had,
Winter would have a month of one sole day.[7]
And as uprises, goes, and enters the dance
A winsome maiden, only to do honor
To the new bride, and not from any failing,
Even thus did I behold the brightened splendor
Approach the two, who in a wheel revolved
As was beseeming to their ardent love.
Into the song and music there it entered;
And fixed on them my Lady kept her look,
Even as a bride silent and motionless.
"This is the one who lay upon the breast
Of him our Pelican; and this is he
To the great office from the cross elected."[8]
My Lady thus; but therefore none the more
Did move her sight from its attentive gaze
Before or afterward these words of hers.
Even as a man who gazes, and endeavors
To see the eclipsing of the sun a little,
And who, by seeing, sightless doth become,
So I became before that latest fire,
While it was said, "Why dost thou daze thyself
To see a thing which here hath no existence?
Earth in the earth my body is, and shall be
With all the others there, until our number
With the eternal proposition tallies.
With the two garments in the blessed cloister
Are the two lights alone that have ascended:
And this shalt thou take back into your world."
And at this utterance the flaming circle
Grew quiet, with the dulcet intermingling
Of sound that by the trinal breath was made,
As to escape from danger or fatigue
The oars that erst were in the water beaten
Are all suspended at a whistle's sound.
Ah, how much in my mind was I disturbed,
When I turned round to look on Beatrice,
That her I could not see, although I was
Close at her side and in the Happy World!
Footnotes
1. James the Great (died 44 AD) was one of the Twelve Apostles of Jesus. According to the New Testament, he was the second of the apostles to die, after Judas Iscariot, and the first to be martyred. Saint James is the patron saint of Spain and, according to tradition, what are believed to be his remains are held in Santiago de Compostela in Galicia, Spain.
James was born into a family of Jewish fishermen on the Sea of Galilee. His parents were Zebedee and Salome. Salome was a sister of Mary (mother of Jesus) which made James the Great a cousin of Jesus. James is styled "the Greater" to distinguish him from the other apostle James "the Lesser," with "greater" meaning older or taller, rather than more important. James the Great was the brother of John the Apostle.
James is described as one of the first disciples to join Jesus. The Synoptic Gospels state that James and John were preparing to fish with their father by the seashore when Jesus called them to follow him. James, along with his brother John, and Peter, formed an informal triumvirate among the Twelve Apostles. Jesus allowed them to be the only apostles present at three particular occasions during his public ministry: the raising of Jairus' daughter, the transfiguration of Jesus, and Jesus' agony in the Garden of Gethsemane. James and John asked Jesus to grant them seats on his right and left in his glory. Jesus rebuked them, asking if they were ready to drink from the cup he was going to drink from and saying the honor was not even for him to grant. The other apostles were annoyed with them. James and his brother wanted to call down fire on a Samaritan town, but were rebuked by Jesus.
The scallop shell is the traditional emblem of St James the Great and is popular with pilgrims traveling the Way of St James (Camino de Santiago). Medieval Christians would collect a scallop shell while at Compostela as evidence of having made the journey. The association of Saint James with the scallop can most likely be traced to the legend that the apostle once rescued a knight covered in scallops. An alternative version of the legend holds that while St. James' remains were being transported to Galicia ( Spain) from Jerusalem. As the ship approached land, the wedding of the daughter of Queen Lupa was taking place on shore. The young groom was on horseback, and, upon seeing the ship's approach, his horse got spooked, and horse and rider plunged into the sea. Through miraculous intervention, the horse and rider emerged from the water alive, covered in seashells.
Saint John the Apostle (6–100 AD), also known as Saint John the Beloved and, in Eastern Orthodox Christianity, Saint John the Theologian, was one of the Twelve Apostles of Jesus according to the New Testament. Generally listed as the youngest apostle, h e was the son of Zebedee and Salome. His brother James was another of the Twelve Apostles. The Church Fathers identify him as John the Evangelist, John of Patmos, John the Elder, and the Beloved Disciple, and claim that he outlived the remaining apostles an d was the only one to die of natural causes.
John the Apostle is traditionally held to be the author of the Gospel of John, and many Christian denominations believe that he authored several other books of the New Testament (the three Johannine epistles and the Book of Revelation, together with the Gospel of John, are called the Johannine works), depending on whether he is distinguished from, or identified with, John the Evangelist, John the Elder, and John of Patmos.
Although the authorship of the Johannine works has traditionally been attributed to John the Apostle, only a minority of contemporary scholars believe he wrote the gospel, and most conclude that he wrote none of them. Regardless of whether or not John the Apostle wrote any of the Johannine works, most scholars agree that all three epistles were written by the same author and that the epistles did not have the same author as the Book of Revelation, although there is widespread disagreement among scholars as to whether the author of the epistles was different from that of the gospel.
2. Dante begins this canto by wistfully reflecting on the possibility that the Divine Comedy will win him enough fame to be welcomed back to Florence. Should this happen, he says, he will accept his laurels (the poet's badge of honor) at the baptismal font of his Church. A new light moves toward Dante and is readily identified by Beatrice as "for whom the pilgrims travel to Galicia (in Spain)": Saint James the Greater. Turning to face Dante, James asks him to "say what hope is, and how, within your mind, / it co mes to flower, and how it came to you."
3. coram me, Latin, "before me".
4. Beatrice answers the second question on Dante's behalf, vouching for his status as a "child ... full of hope." She then leaves Dante to answer the first and third of James's questions. "Hope," Dante begins, "is that sure expectation ... of glory that will come." He then cites the psalms of King David, "that highest singer of the highest Lord," as the source of his own Christian hope.
Pleased with these answers, James next asks what Dante hopes for. What promises does he hope to see fulfilled? Citing the prophet Isaiah, Dante expresses his hope for eternal "friendship" with God and bodily resurrection after death. As the souls surrounding Dante join in a hymn of praise, a third bright light approaches. This is John (Saint John the Evangelist), who comes as a representative of love-the last and greatest of the three theological virtues.
5. Sperent in te, Latin, "They hope in you".
6. Isaiah, also known as Isaias or Esaias, was the 8th-century BC Israelite prophet after whom the Book of Isaiah is named.
The text of the Book of Isaiah refers to Isaiah as "the prophet", but the exact relationship between the Book of Isaiah and the actual prophet Isaiah is complicated. The traditional view is that all 66 chapters of the book of Isaiah were written by one man, Isaiah, possibly in two periods between 740 and 686 BC, separated by approximately 15 years. Another widely held view suggests that parts of the first half of the book (chapters 1–39) originated with the historical prophet, interspersed with prose commentaries written in the time of King Josiah 100 years later, and that the remainder of the book dates from immediately before and immediately after the end of the 6th-century BC exile in Babylon (almost two centuries after the time of the historical prophet), and that perhaps these later chapters represent the work of an ongoing school of prophets who prophesied in accordance with his prophecies.
7. According to the Zodiac, moving from Taurus to Cancer moves from April into June.
8. In medieval bestiaries, as in Physiologus, the pelican was believed to revive its dead chicks by wounding its own breast and feeding them with its blood. This self-wounding act of life-giving love was interpreted as a figure of Christ’s Passion—Christ shedding His blood to redeem humanity. Thus, the pelican became a symbol of sacrificial love, Eucharistic nourishment, and resurrection. So, when Dante calls Christ “nostro Pelicano,” he evokes:
Christ’s self-sacrifice on the Cross,
His nurturing of believers through the Eucharist, and
His resurrection, which gives life to the faithful.
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