Here
are some random thoughts and observations on the Jupiter cantos.
Going
back to Canto XVIII, the way the lights scroll across the sky, forming letters
which spell words, suddenly coalesce, and then forming shapes is, if you think
on it, an incredible feat of imagination for someone in Dante’s time. This is like a video game playing itself out
on a “screen” in front of Dante. We can
easily conceptualize it today, but how could someone in the Middle Ages
conceptualize such visuals is stunning.
And then Dante (the author) takes it a step further in the visual
“technology.” A full bodied bird image
forms then morphs into a fleur de lily, and then morphs again into the head of
the eagle. Dante is actually visualizing
the morphing of shapes. Amazing!
The
eagle, if you missed it, is symbolic for the Roman Empire, and represents human
justice. When the eagle speaks, it is each
individual light speaking in unison, and this has particular significance when
considering the notion of justice. What
is justice but the application of a society’s values, and each individual
member of that society contributes his input to establishing justice. Think of it as a jury of twelve coming to a
single verdict. The verdict is the
single, unified voice of the jury group, each member having contributed to that
voice.
Notice
the wonderful imagery Dante (the author) uses to describe that amalgamation of
voices into one.
Just as from many coals
we feel a single heat,
so from that image there
came forth
the undivided sound of
many loves. (XIX.19-21)
Each
single coal individually provides heat, but the amalgamation of each coal’s
contribution is felt as a single heat source.
And then in the following tercet, Dante addresses the eagle as an
amalgamation of a variety of scents:
And I then answered: 'O
everlasting blossoms
of eternal bliss, you
make all odors
blend into what seems a
single fragrance…(22-24)
In
some of the other instances when a holy soul or Beatrice reads Dante’s mind
about a question, they articulate the question and then answer it. In this section, when Dante (the character)
has his mind read on the doubt that has formulated, unlike the previous
instances the eagle starts answering the question before it is
articulated. I think this might confuse
some readers. In Canto XIX, from lines
22 through 33, Dante (the character) tells the eagle he has something on his
mind. From lines 40 through 69 the eagle
starts answering the question which has not been articulated. In essence what the eagle is saying is that
Dante cannot see, does not have the vision to see, the entire creation. Finally from lines 70 to 78 the eagle
articulates the hypothetical about a man born in India who can never know the
faith. Where is the justice in not
having the means to salvation?
It
is fitting that in the sphere of Jupiter, that of just rulers, the eagle turns
judgement back at Dante (the character).
When Dante questions the justice of a pagan incapable of achieving
salvation, the eagle says:
'Now, who are you to sit upon the
bench,
judging from a thousand miles away
with eyesight that is shorter than a span?
(XIX.79-81)
To
paraphrase, “Who are you with your limited eyesight to judge God?” It’s not just questioning God; it’s judging
God.
Dante
(the author) seems to associate proper justice with eyesight. Here he contextualizes Dante (the
character)’s incorrect judgement of God with limited sight, but when in Canto
XX the eagle catalogues six great rulers who were just, their points of light
were the ones that made up the eagle’s eye.
Indeed, the eagle was known in the middle ages as the creature with the
sharpest eyesight.
How
ingenious of Dante to formulate an acrostic (a series of lines or verses in
which the first, last, or other particular letters when taken in order spell
out a word, phrase, etc.) when cataloguing the bad twelve kings that are living
in Dante’s time. The acrostic spells lue, which means plague. These kings are a plague.
Again
Dante (the author) shows his contempt for his contemporary world by locating
the good kings in the distant past and the bad ones in the present. When you look over the geographic span of the
bad rulers—from England to Spain to France to Italy to Germany to eastern
Europe, he’s identifying a good three quarters, if not more) of his known world
as ruled by bad kings. You can’t have
more of a condemnation of his existing world than this.
Dante
(the character) is taken aback when he hears Trajan and Ripheus are saved. He had just been told that only baptized
Christians and Old Testament worthies can be saved. How could this be? The eagle answers:
'For from Hell, where no
one may return
to righteous will, the
one came back into his bones --
this his reward for
living hope,
'the living hope that
furnished power to the prayers
addressed to God to raise
him from the dead
so that his will might
find its moving force. (XX.106-111)
First
the eagle alludes to hell where if you recall there was a sign “Abandon hope
all who enter here.” Second the eagle
says that through the “living hope” of prayer—and notice “living hope is
repeated twice—God’s will can find a way to save all righteous people. They still must be baptized—God’s word cannot
be a lie—but our limited sight cannot envision every formulation of God’s
workings. So never give up hope and
never stop praying for anyone you love.
So
why Trajan? Trajan was mentioned in Purgatorio as an example of
humility. It alludes to the story of
Trajan and the widow. Trajan has
gathered an army of a million men and are about to set off on campaign when a
widow stops the column and asks for justice for her murdered son. Trajan wants to ignore her but the widow is
persistent, and Trajan with pity gets off his horse and stops the march until
he can assess justice. He brings justice
to a sorrowful woman, a mater delorosa,
over her murdered son. Well I think you
can see the allusion now.
So
why Ripheus? Who is Ripheus? Ripheus is a less than minor character from
Vergil’s Aeneid, who is briefly
mentioned as a righteous king who dies during the sack of Troy. He is less than obscure. So who can be saved? Everyone from Trajan, the greatest emperor of
the greatest empire, to an obscure, inconsequential name from a thousand years
before the birth of Christ. Who can be
saved? Everyone within the scope of
God’s expansive arms.
###
Some
thoughts on the Saturn cantos.
Saturn
is the final planet in the spheres.
After Saturn will come the sphere of the fixed stars, followed by Prima Mobile, the sphere from which God
controls the universe, and finally the heart of heaven, the Empyrean.
Saturn
contains those who excelled at mystical contemplation. But didn’t we encounter a group of souls who
were mystics in the second garland under the sphere of the sun? Yes, led by St. Bonaventure, but the
distinction is that those at the sun were intellectual mystics. The mystics at Saturn were those who lived
their lives under total mystical immersion into God. The distinction is a subtle one perhaps. The souls at Saturn tend to be monastics, not
friars.
The
central image in the realm of Saturn is a ladder stretching all the way up to
the Empyrean (if I read correctly) with souls streaming up and down the
ladder. It’s a fantastic image and
worthy of quoting the entire passage.
Within the crystal,
circling our earth,
that bears the name of
the world's belovèd king,
under whose rule all
wickedness lay dead,
the color of gold in a
ray of sunlight,
I saw a ladder, rising to
so great a height
my eyesight could not
rise along with it.
I also saw, descending on
its rungs,
so many splendors that I
thought that every light
shining in the heavens
was pouring down.
And as, following their
native instinct,
rooks rise up together at
the break of day,
warming their feathers,
stiffened by the cold,
and some of them fly off,
not to return,
while some turn back to
where they had set out,
and some keep wheeling
overhead,
just such varied motions
did I observe
within that sparkling
throng, which came as one,
as soon as it had reached
a certain rung. (XXI.25-42)
The
image of the ladder comes from Genesis—Jacob’s ladder—where in a dream Jacob
sees angels ascending and descending between heaven and earth. Here Dante (the author) has souls instead of
angels traversing up and down, and, since they are already in heaven, Dante has
the ladder stretch from Saturn up beyond eyesight toward the end of heaven,
possibly to the Empyrean where God and all souls in heaven reside. The ladder is described as the color of gold
and either emits or reflects sunlight.
The souls going up and down also shine bright, so it makes for a
stunning image.
The
ladder is a perfect image for those immersed in mystic contemplation. What does a contemplative do but rise up to
heaven when in mystical exaltation and return back to earth to share the fruits
of his contemplation? Here at the planet
closest to God, we find souls who minimize rational thought and enjoy God’s
intense grace.
We
see this ever increasing grace through Beatrice’s increasing beauty. If you’ve notice, at each station Beatrice
appears more intensely beautiful, and that’s because the closer the pilgrim’s
travel toward God, the more intense the light that shines, which is allegorical
for increasing grace. Beatrice’s “cup”
filled with grace, is getting filled higher, which was the image I provided in
my comments back in Canto IV to describe a soul’s capacity to receive
grace.
So,
to answer that question I had back in Canto IV, a soul may not be able to
enlarge his cup, but it can get more filled.
Two
saints are featured at Saturn. First is
Peter Damian, a monastic, who was known for his asceticism and
self-mortification. Perhaps an implication
can be drawn that through the self-denial and extreme penance, one climbs the
ladder toward heaven. It’s interesting
he doesn’t come to greet Dante out of willingness but because ultimately he
serves the Lord.
'I have come down the
sacred ladder's rungs this far
only to bid you welcome
with my words
and with the light that
wraps me in its glow.
'It was not greater love
that made me come more swiftly,
for as much and more love
burns above,
as that flaming
luminescence shows,
'but the profound
affection prompting us
to serve the Wisdom
governing the world
has brought about the
outcome you perceive.' (XXI.64-72)
The
mystical ecstasy he feels in God’s bosom overrides his love of neighbor, but he
obeys the Will that moves the world.
That’s a pretty amazing statement, and if you think about it, monastics
is doing just that—separating themselves from society for love of God. But just as in his real life where Damian was
compelled to leave the monastery to become a bishop for society, here too he leaves
the Empyrean to greet the travelers.
The
other featured saint is St. Benedict of Nursia, the founder of the Benedictine
Order, the first major monastic order in the west, and creator of rule that balanced work and prayer. At a time of collapsing civilization the
Benedictines preserved civilization through their monasteries and through
copying of ancient texts. It is the
fruits of contemplation that Dante wishes to emphasize with Benedict.
'I am he who first
brought up the slope
the name of Him who
carried down to earth
the truth that so exalts
us to the heights.
'And such abundant grace
shone down on me
I led the neighboring
towns away
from impious worship that
misled the world.
'All these other flames
spent their lives in contemplation,
kindled by that warmth
which brings
both holy flowers and
holy fruits to birth. (XXII. 40-48)
He
was first to bring Christ up the slope of Monte Cassino and provided the truth
to the neighboring towns for their conversion.
His fellow contemplatives brought down both flowers and fruits from up above. So Peter Damian emphasizes the trip up the
ladder to spiritual ecstasy, St. Benedict emphasizes the trip down the ladder
to bring graces to earth.
Finally
something should be said of the remarkable image of Beatrice and Dante looking
down from high above and first seeing the entire solar system below them and
then finally the little planet earth. This
is akin to the images of space probes we send out to the far reaches of the
solar system to take pictures. Indeed,
the image of the planet earth is equivalent to the famous photos taken by early
space missions where for the first time we had a picture of the earth from the
outside. Dante (the author) was over six
hundred and fifty years ahead of that.
This guy Dante was quite prolific in his writing.
ReplyDeleteGod bless.