We continue on in this first level of Paradise reflecting on the doubts and questions raised by the story of Piccarda and her forced removal from the convent in order to make a political marriage to benefit her family, especially her brother. Dante the Pilgrim has doubts and questions, two major ones to be specific, and he is torn between which of the two he should address first:
1. Why is Piccarda punished by being placed in the lowest level of heaven when she was forced out of the cloister, but kept the love of her religious vows still alive in her heart?
19 'You reason: "If the will does not even waver
Tu argomenti: 'Se 'l buon voler dura,
20 in devotion to the good, how can the violence
la vïolenza altrui per qual ragione
21 of another reduce my measure of reward?"
di meritar mi scema la misura?'
2. Does the level of the Moon confirm Plato’s theory about the soul originating in a certain ‘star’ and after being ruled by that star on earth, returns to the same star at death?
22 'Still another cause for your perplexity
Ancor di dubitar ti dà cagione
23 is that you think, in accord with Plato's teaching,
parer tornarsi l'anime a le stelle,
24 the souls return to their own stars.
secondo la sentenza di Platone.
Dante the Poet has Beatrice address the second question first, because it has the greatest potential to do the most harm to one’s spiritual worldview, to one’s soul. The unspoken assumption in this second question is that the origination point of one’s soul determines one’s life and actions even to the extent of one’s destination in the afterlife. For instance, if one is presumed to originate in Mars, then one will be fierce, always angry, good at battle and bad at making peace. If Venus, then compassion, carnal love and eroticism will rule one’s life. If the Moon, then inconstancy, waning and waxing, breaking one’s promises is one’s personality. Before we too quickly ridicule past cultures for these beliefs let us remember the millions that believe in Astrology today and trust their daily walk to the horoscope they receive in their twitter-feed and email post. [As in: “I KNEW this marriage would never work! I mean, he’s a Taurus and I’m Aquarius!”] The foundational, hidden assumptions we make about the order of the universe and the existence, or lack of, free will drive our decisions and acceptance of moral authority in our lives. While some scientists such as B. F. Skinner, Richard Dawkins and Daniel Dennett claim all human behavior can be explained through the clockwork laws of cause and effect, and that this is a new consequence of modern science, it is in fact an age-old question that has been addressed throughout history. Hence, Beatrice tells Dante the Pilgrim that this needs to be addressed first, or else one will be led astray. The matter of rewards will have to come after this vital matter of free will is resolved.
It is refreshing to find Dante the Poet encouraging us to admit that one’s spiritual maturity and worldview requires subtlety and nuance. It only appears that these souls are permanently in the moon itself, but all are actually in the highest circle, the final heaven known as the Empyrean, and this effect of faces gazing out from the interior of the Moon itself Dante the Pilgrim is seeing is to simply help him understand the differing levels of spiritual reality, eternal reward and blessedness.
34 'No, all adorn the highest circle --
ma tutti fanno bello il primo giro,
35 but they enjoy sweet life in differing measure
e differentemente han dolce vita
36 as they feel less or more of God's eternal breath.
per sentir più e men l'etterno spiro.
We are, all of us, filled with variety, blessing and fascinating differences which are the results of our own choices. Indeed, our differences are part of the “sweet life” with which God desires to bless us. The very word for “difference” in Italian takes up almost the entirety of verse 35, and the result of these choices is the “sweet life.” While Fellini loved Dante and wove his images and language into his film “La Dolce Vita” Dante the Poet tells us the true ‘dolce vita’ is found the many different ways we experience the breath of God. Read these again:
35 but they enjoy sweet life in differing measure
e differentemente han dolce vita
36 as they feel less or more of God's eternal breath.
per sentir più e men l'etterno spiro.
Dante the Poet has told us time and again that he is experiencing reality in ways that are beyond his capacity to describe and even comprehend. There are truths here that need to be described in metaphor and simile. God isn’t REALLY a bearded old man with hands and feet, angels don’t really have faces.
43 'For this reason Scripture condescends
Per questo la Scrittura condescende
44 to your capacity when it attributes hands and feet
a vostra facultate, e piedi e mano
45 to God, but has another meaning,
attribuisce a Dio e altro intende;
We are reminded by Beatrice that Emily Dickinson and Plato are probably both on the right track. They are trying to tell the truth, but in imaginative, indirect ways. Emily Dickinson wants to tell the truth, but tell it SLANT.
Tell all the Truth but tell it slant –
Success in Circuit lies
Too bright for our infirm Delight
The Truth’s superb surprise
As Lightning to the Children eased
With explanation kind
The Truth must dazzle gradually
Or every man be blind –
Beatrice tells us the same thing as she suggests that those who take things too literally are missing the deeper truths, whether it be the Bible, Plato or the teachings of the Church.
55 'But perhaps his meaning differs
e forse sua sentenza è d'altra guise
56 from what his words seem to express
che la voce non suona, ed esser puote
57 and may have an intention not lightly mocked.
con intenzion da non esser derisa.
The deepest truths can be hard to comprehend, indeed, the great teachers admit that we often can only have a glimpse of deepest reality, and that trust must be the core of faith. “For now we see through a glass, darkly; but then face to face.” 1 Corinthians 13:12. Hence, Plato was attempting to give us a glimpse at the shadows that show the deeper truths behind it all. Our differing abilities to embrace and comprehend not only prove our free will, but these differences are eternally celebrated in the diversity and cacophony of joy around the throne. That brings us to the other question or doubt [dubbio] that Dante the Pilgrim has on his heart.
This doubt is not foundational, but it is highly personal and most of us will resonate with Dante the Pilgrim when his heart questions the justice of Piccarda being assigned to the lowest level of heaven even though she had been forced out of the convent into a political marriage. In fact, she died shortly after that enforced wedding as a result of fever and depression. It is interesting to compare the reactions to this reality. As for Dante the Pilgrim, he seems to be affronted by this divine decision, as if to say ‘that’s not fair to Piccarda and Constance!’ As for Beatrice, she informs him that there are levels of justice in Paradise that earthly common sense cannot comprehend. It must be taken on faith. As for Piccarda and Constance, there is only joy in doing God’s Will and embracing their place in the afterlife. Let’s look briefly at each of these, since these issues will come up one last time in Canto V.
In real life, Dante knew this family and is very familiar with all of them. Piccarda Donati was the sister of Dante’s best friend, Forese whom Dante the Pilgrim spoke with in Purgatorio XXIV where his brother Corso is described as the main villain in the fall of Florence. Dante the Pilgrim, therefore, wonders how in the world Piccarda could be punished when she was the victim of violence by her brother Corso. Beatrice agrees that violence had been done. But despite that, the vow to God would still hold, and both Piccarda and Constance are not to be released from that vow.
73 'Even if violence is done when the one who bears it
Se vïolenza è quando quel che pate
74 in no way consents to the one who deals it out,
nïente conferisce a quel che sforza,
75 these souls were not excused on that account.
non fuor quest' alme per essa scusate:
She asserts that free will is front and center in this scenario. Both women had other examples of people of faith who remained, by their own choice, steadfast to a vow and that resulted in their martyrdom [Lawrence and Mucius in verses 83 & 84]. Yet Beatrice admits that a “will so firm is all too rare.” Some commentators have explained that there was in the medieval mind a separation between the Absolute Will and the Conditional Will, and that Piccarda was ruled by the Conditional Will while Beatrice was speaking of the Absolute Will.
109 'An absolute will consents not to the wrong,
Voglia assoluta non consente al danno;
110 but the will does consent to the extent it fears,
ma consentevi in tanto in quanto teme,
111 if it draws back, to fall into still greater harm.
se si ritrae, cadere in più affanno.
As for Piccarda and Constance, we find they are not one to regret or brood over their situation. In verse 95 Beatrice informs Dante the Pilgrim “that a soul in bliss could never tell a lie.” Piccarda has already informed Dante the Pilgrim in Canto III that their joy is to be found in doing God’s Will now. Regardless of the level of Paradise, all are in the presence of Divine Love. John Ciardi put the reason for varying levels of heaven and the state of the souls at each level succinctly in his notes: “They vary only in the degree of their beatitude, which is determined by their own ability to absorb the infinity of God’s bliss.”
Ask Away, My Pilgrim!
At the end of this Canto IV, Dante the Poet sings the praises of doubt. Throughout the Commedia, Dante the Pilgrim is encouraged time and again to ask questions. We are encouraged to see that our daily lives and tragedies, the violence done for dubious reasons should lead us to deeper truths about our reality, here and in eternity. To question and doubt leads to greater understanding and deeper truths.
130 'Like a shoot, doubt springs
Nasce per quello, a guisa di rampollo,
131 from the root of truth, and its nature
a piè del vero il dubbio; ed è natura
132 urges us toward the summit, from ridge to ridge.
ch'al sommo pinge noi di collo in collo.
I continue to be astonished by my many readings of the Commedia in Dante’s astonishing delight in trusting his God-given intellect to delve into matters of science, faith, philosophy, metaphysics and beauty. He encourages his Pilgrim to grow, search, question and doubt. Indeed, “doubt” is used over and over in this Canto. But as a result of the search and doubt, Dante the Pilgrim grows more humble, more wise and more filled with God’s joy. Would that we could do the same.