There are some fascinating discoveries within this tightly packed list of politicians and leaders. I will assume as I always do that you will have read your own translations of the Canto and used the notes within to understand the outline and sweep of what is here, at least in its most basic structure. I’d like to share a few insights from my reading and study of it [five different translations, three commentaries and the original Italian]. Truth to tell, all too often I lose myself in the study of the Canto and I neglect the work that needs to be done in this blog. I love the research and discovery while being reticent to take the time to organize and write out and share what I find. Mea Culpa.
We have no idea who is speaking at the start of this Canto. Dante the Pilgrim asked at the close of Canto V who the spirit was and why he is at this level, but we get Constantine’s name in the first line instead. And not just Constantine, but a direct reference to Rome which is in essence the Holy Roman Empire. In fact, in the first nine verses we find what is surely a rebuke to Constantine for reversing all that Aeneas had accomplished and set in motion by uprooting the seat of the empire from Rome in the west and moving it to Constantinople in the east:
1 'Once Constantine reversed the eagle's flight,
"Poscia che Costantin l'aquila volse
2 counter to the course of heaven it had followed
contr' al corso del ciel, ch'ella seguio
3 behind that ancient who took Lavinia to wife,
dietro a l'antico che Lavina tolse,
4 'for two hundred years and more the bird of God
cento e cent' anni e più l'uccel di Dio
5 remained at Europe's borders,
ne lo stremo d'Europa si ritenne,
The Eagle is, of course, the symbol for Rome and Lavinia the bride of Aeneas. The Eagle, symbol of the Roman Empire, originally, with Aeneas, followed the course of the heavens, encircling the earth from east to west. Subsequently, when it was moved from west (Italy) back to the east (Constantinople), where Constantine had transferred the seat of empire in 330, it apparently was a move that went against God’s Will. It is in the east that Justinian governed from 527 until 565. Dante the Poet agrees with the early Desert Fathers such as St. Antony and Pachomius the Great that Constantine corrupted Christianity by his ‘donation’ of riches and power. He proclaimed Christianity to be the official faith of Rome, and then moved the center of the church and government to the East. There it “remained at Europe’s borders” languishing in the stagnant waters of political intrigues and corruption. That is, until our current speaker arrived at the scene: Justinian.
It is only in verse 10 do we discover the identity of the speaker, and it is done with astounding beauty and subtlety. This verse forms a perfectly balanced five-word chiasmus, which is an ancient poem similar to the haiku, often a one or two line jewel.
fui son
e
Caesar Justinian
I was I am
and
1 Midway in the journey of our life
Nel mezzo del cammin di nostra vita
2 I came to myself in a dark wood,
mi ritrovai per una selva oscura,
3 for the straight way was lost.
ché la diritta via era smarrita.
What truly matters? Who am I not just while I have breath, but WHOSE am I for eternity? All of this came to me like the tolling of a bell when I read this single line. Purity, beauty, fragility in this life; do not ask for whom the bell tolls, indeed. Has the “straight way” been lost for me?
While on first reading, I must admit there was a real feeling of almost jealousy, or at least regret, in that Justinian appeared as a perfect political presence, choosing to give up power and notoriety while humbly learning from others in his ‘cabinet’ or at least those of equal stature in the Empire. He learns Orthodox Christian belief from Pope Agapetus and hence admits he was wrong. He surrenders the reins of the military to his general Belisarius and instead begins to codify and collect the laws of the Empire for the benefit of the present and future generations of rulers. Where, I thought, might one find a political leader such as this in today’s polarized, blame-filled culture? But then upon closer examination, I saw that of course, all was not perfect then either, for not only was Justinian not perfect, but the list of rulers is rife with bad leaders and self-referent rulers: rapists, assassins and murderers, Brutus and Cassius barking in hell and wretched Cleopatra weeping.
And yet, and yet, throughout we find that according to this monologue of Justinian, God’s hand was still guiding the overall plan for the Redemption of all humanity through Jesus the Christ. Even Tiberius, unbeknownst to him, was a means to the end of God’s plan: Crucifixion and Resurrection. And so, surprisingly, I was given hope in this time of political turmoil and petulant power-mongering: I will still believe that God’s Will is guiding us, though I see it not and I despair at the immaturity of the present powers, His guidance and plan will ultimately be fulfilled. Later in Paradiso Canto XIII, we will once again visit the vagaries of political powers, with St. Thomas Aquinas to remind us that we should not rush to judge too quickly, for what see and despair of may in fact be only the tip of the iceberg when it comes to God’s plan.
139 'Let not Dame Bertha and Master Martin,
Non creda donna Berta e ser Martino,
140 when they see one steal and another offer alms,
per vedere un furare, altro offerere,
141 think that they behold them with God's wisdom,
vederli dentro al consiglio divino;
142 for the first may still rise up, the other fall.'
ché quel può surgere, e quel può cadere."
We move at the end to a delightful recognition that the macro-history and micro-history are all of a piece and just as important in the eyes of God. Earlier in this Canto we have served up to us the broad sweep of centuries of rule and misrule, and of generations of infighting in Florence among the Guelphs and Ghibellines. But now, we move to an unknown servant in a small duchy who is just as vital as the sweep of the Eagle and the seat of the papacy. In fact, the mighty within this level of Mercury and the unknown servants within this level combine with their different sacrifices and voices to make beautiful music to God. No one is any more important than the other, so the Emperor Justinian praises a little known servant known as Romeo.
124 'Differing voices make sweet music.
Diverse voci fanno dolci note;
125 Just so our differing ranks in this our life
così diversi scanni in nostra vita
126 create sweet harmony among these wheels.
rendon dolce armonia tra queste rote.
127 'Within this very pearl shines
E dentro a la presente margarita
128 the shining light of Romeo,
luce la luce di Romeo, di cui
129 whose great and noble work was poorly paid.
fu l'ovra grande e bella mal gradita.
Now let’s be clear about this “great and noble work” of Romeo [the literal meaning of his name is “a pilgrim of Rome”], which was to find husbands for the four daughters of a Provençal count, Raymond Berenger. Somewhat surprisingly, he found wonderful matches for each daughter, in fact, all four husbands became kings in their own right. However in being so proficient he incurred the envy and wrath of the other members of the court. They spread slander and lies about him with the result that he did not receive proper pay or recognition for all he had done. Instead, he was sent into exile; like Dante Alighieri.
136 'And when malicious tongues moved Raymond
E poi il mosser le parole biece
137 to go over accounts with this just man,
a dimandar ragione a questo giusto,
138 who had rendered him seven plus five for ten,
che li assegnò sette e cinque per diece,
139 'Romeo left there, poor in his old age.
indi partissi povero e vetusto;
140 And, if the world knew the heart he had within
e se 'l mondo sapesse il cor ch'elli ebbe
141 when, crust by crust, he begged his bread,
mendicando sua vita a frusto a frusto,
142 much as it praises him, it would praise him more.'
assai lo loda, e più lo loderebbe."
The integrity of life and the noble response to injustice by one hidden servant in an unknown duchy is just as important to Justinian as the sweep of the history of Rome. Both are vital and worthy of glory and both contribute to the paean of praise to God. “And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward.” Matt 10:42. Therefore, it matters not only that our politicians and power-brokers walk with integrity, it matters that we too, hidden as we are, walk with love and integrity as well. It matters at the highest levels and brings astound hymns of praise from on high when are present to the least of these. And finally, I cannot doubt that Dante, in exile, lifted up and identified with Romeo:
140 And, if the world knew the heart he had within
e se 'l mondo sapesse il cor ch'elli ebbe
141 when, crust by crust, he begged his bread,
mendicando sua vita a frusto a frusto,
142 much as it praises him, it would praise him more.'
assai lo loda, e più lo loderebbe."