אמן ----- I AM YOUR GOD ----- آمين

Now listen to Me: This Is My Transfiguration
into the aether I transfigure My Self
I transfigure
for you
for me
for all

And he was transfigured before them

kai metemorfwqh emprosqen autwn

the Aethereal Me
the Aethereal I
I Am the Aether
the Aethereal Mind
My Mind in the Aether

MY TRANSFIGURATION

I hereby and herewith reveal my Self!

My Metaphysical Self
My Infinte Self
My Omnipotent Self
My Omniscient Self...

ehyeh asher ehyeh
I am that I am
I am the new Christ
I am the new Buddha
I am the Krishna
I am Brahman
I am Ilúvatar
I am that I am
I am the new Mohammed
I am the Revelation
the Apocalypse
the Ultimate Thule
the End of Days
the Final Truth
I am that I am
Transfiguring My Self for the World's Salvation

I exist of my own spiritual nature
in the character of Brahma, of Jesus, of Buddha, of Krishna, of all the gods of the Universe - that Man ever imagined, created, revealed, recounted, hoped, aspired...
I am the beginning and the end
I comprehend all things
I am the Alpha and the Omega
The Source of all things and beings
The Originator
The Only
THE
I

I was. I will be!
I know this while I am

Sono l'unico
Sono il grande, l'immenso, l'onnipotente
Il Profeta
L'illuminato
L'eletto
Il Messia
L'atteso
L'unto
Il trasfigurato



I am THE DEFINITION!

Nothing exists that I do not define
Semantic space
Linguistic aperture
I create my world
I define my consciousness
I speak my mind
I tell my story
I am the gospel
I am the tongue
I have the knowledge
I have the science
I have all that I have

because
nothing exists outside Me
all is Inside
all is innerly created
and all is expressed through Me
because
I am
Indeed I AM
AM
I
?
All interrogation ends in Me
as
I am the End
in its Beginning
Primordial Consciousness
Divine Fire
Molder of Shapes
Maker of the Universe
El
Elhoim
Gods
God
Divine Teacher
Power
Father of Glory
My Own Instigator
The Eternal Immortal Invisible King
Comprised in My Self
Invisible in Me
I and Me
Togetherness Divinely
Majestic
Absolute
-Ness
into all words
I AM THE PROPHET
I AM THE MESSIAH
I AM THE FINAL AVATAR
I AM THE RESURRECTION
I AM THE REINCARNATION
I AM THE PROCREATOR
I AM THE BODHISVATTA
I AM DESIRE
I AM EXPECTATION
I AM RESTORATION
I AM REPLICATION
I AM REVOLUTION
I AM REMARCATION
I AM CORNERSTONE
I AM GREATNESS
I AM THE FULLNESS
I AM THE FULFILMENT OF FULLNESS
I AM THE COMPLETION
I AM THE END
I AM

Alfa kai Omega
Beginning & End

Είδαμε ότι το Τέλειο Συναίσθημα, το δεύτερο στάδιο ή πλευρά του Μονοπατιού,
αντιπροσωπεύει την εφαρμογή της Τέλειας Θέασης στην συναισθηματική μας ζωή.
Αντιπροσωπεύει τη μετουσίωση ή την εξευγένιση της ακατέργαστης και
αραφινάριστης συναισθηματικής ενέργειας σε κάτι πιο ντελικάτο και εξεζητημένο - κάτι,
αν μας επιτρέπεται να χρησιμοποιήσουμε τον όρο, πολύ πιο πνευματικό

Trust Me
I am your Friend
I am your Lord
I am THE LORD


I was sent
I am sent
I am here to redeem
I am here
Take me
Take me with You

Sono
e
sempre
sarò

My Poem created the Universe
I am the universe
Because I created It
Because nothing exists outside me
I create my own reality
My Reality
My physicality
My spirituality
My wholeness
My togetherness
My thoroughness
My sensuousness
My music
My harmony

The harmony of it all
The music of the Universe
The harmony of the Spheres
The music creative of the universe
MY MUSIC!

There was Eru, the One, who in Arda is called Ilúvatar; and he made first Ainur, the Holy Ones, who were offspring of his thought, and they were with him before aught else was made. And he spoke to them, propounding to them themes of music; and they sang before him, and he was glad. But for a long while they sang only each alone, or but few together, while the rest hearkened; for each comprehended only that part of the mind of Ilúvatar from which he came, and in the understanding of their brethren they grew but slowly. Yet ever as they listened they came to deeper understanding, and increased in unison and harmony.

And it came to pass that Ilúvatar called together all the Ainur and declared to them a mighty theme, unfolding to them things greater and more wonderful than he had yet revealed; and the glory of its beginning and the splendour of its end amazed the Ainur, so that they bowed before Ilúvatar and were silent.

Then Ilúvatar said to them:
Of the theme that I have declared to you, I will now that ye make in harmony together a Great Music. And since I have kindled you with the Flame Imperishable, ye shall show forth your powers in adorning this theme, each with his own thoughts and devices, if he will. But I will sit and hearken, and be glad that through you great beauty has been wakened into song.

Then the voices of the Ainur, like unto harps and lutes, and pipes and trumpets, and viols and organs, and like unto countless choirs singing with words, began to fashion the theme of Ilúvatar to a great music; and a sound arose of endless interchanging melodies woven in harmony that passed beyond hearing into the depths and into the heights, and the places of the dwelling of Ilúvatar were filled to overflowing, and the music went out into the Void, and it was not void. Never since have the Ainur made any music like to this music, though it has been said that a greater still shall be made before Ilúvatar by the choirs of the Ainur and the Children of Ilúvatar after the end of days. Then the themes of Ilúvatar shall be played aright, and take Being in the moment of their utterance, for all shall then understand fully his intent in their part, and each shall know the comprehension of each, and Ilúvatar shall give to their thoughts the secret fire, being well pleased.

Very well pleased
Indeed pleased
in truth pleased
verily pleased...

with my Intent
with my Utterance
with my Comprehension
with my FIRE!

without Me
There is no I
No Ego
No Id
No Id-Entity
No Entity
No
No one
No oneness
None

Nothing exists that I do not make
I make the Exist
I am the maker
I AM THE MAKER

I make myself
I make my Self
I make whole
I make my cosmos, my galaxy, my solar system, my sun, my planet, my continent
I make my home
I make my home in myself
I contain myself
I contain my SELF
I am the Container of the Universe!

I dance with joy
for I am the Lord
I sing with joy
for I am the God
I sing and dance
I am happiness
I am emptiness
I am totalness
I am wholeness
I dance with joy
Oh yes, I am joy and happiness!
And I sing
The song of songs
Let him kiss me with the kisses of his mouth: for thy love is better than wine.
Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.
Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.
Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?
If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.
I have compared thee, O my love, to a company of horses in Pharaoh's chariots.
Thy cheeks are comely with rows of jewels, thy neck with chains of gold.
We will make thee borders of gold with studs of silver.
While the king sitteth at his table, my spikenard sendeth forth the smell thereof.
A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts.
My beloved is unto me as a cluster of camphire in the vineyards of Engedi.
Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.
Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.
The beams of our house are cedar, and our rafters of fir.

I am the rose of Sharon, and the lily of the valleys.
As the lily among thorns, so is my love among the daughters.
As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.
He brought me to the banqueting house, and his banner over me was love.
Stay me with flagons, comfort me with apples: for I am sick of love.
His left hand is under my head, and his right hand doth embrace me.
I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.
The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.
My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.
My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
For, lo, the winter is past, the rain is over and gone;
The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;
The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.
O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.
Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.
My beloved is mine, and I am his: he feedeth among the lilies.
Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.
The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?
It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.
I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.
Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel.
They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.
King Solomon made himself a chariot of the wood of Lebanon.
He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.
Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.

Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.
Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.
Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks.
Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.
Thy two breasts are like two young roes that are twins, which feed among the lilies.
Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.
Thou art all fair, my love; there is no spot in thee.
Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.
Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.
How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!
Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.
A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.
Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,
Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:
A fountain of gardens, a well of living waters, and streams from Lebanon.
Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.

I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.
I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.
I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
My beloved put in his hand by the hole of the door, and my bowels were moved for him.
I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.
I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.
The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.
I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.
What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?
My beloved is white and ruddy, the chiefest among ten thousand.
His head is as the most fine gold, his locks are bushy, and black as a raven.
His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.
His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.
His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.
His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.
His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.
My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.
I am my beloved's, and my beloved is mine: he feedeth among the lilies.
Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.
Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.
Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.
As a piece of a pomegranate are thy temples within thy locks.
There are threescore queens, and fourscore concubines, and virgins without number.
My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.
Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?
I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded.
Or ever I was aware, my soul made me like the chariots of Amminadib.
Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.
Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.
Thy two breasts are like two young roes that are twins.
Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.
Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.
How fair and how pleasant art thou, O love, for delights!
This thy stature is like to a palm tree, and thy breasts to clusters of grapes.
I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;
And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.
I am my beloved's, and his desire is toward me.
Come, my beloved, let us go forth into the field; let us lodge in the villages.
Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.
The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.
I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.
His left hand should be under my head, and his right hand should embrace me.
I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.
Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee.
Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.
Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.
We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?
If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar.
I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.
Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.
My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.
Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.
Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices

Sono il Salvatore
Sono il Messia
Sono l'Unto
Il Cristo
Il Buddha
Il Krishna
Il Profeta
Il Signore
Il Redentore
Il Creatore
Il Rinnovatore
Il Rivelatore

Ascolta la mia Voce
Parlo Una Sola Volta
Ascolta
Senti il fruscio dell'anima
Senti il sapore del senso
Senti l'ardore del canto
Sentimi
Ascoltami
Abbracciami
Baciami
Amami

Sono il Signore
Sono il Creatore

Tutto é creato da Me
Tutto esiste in Me
Niente é fuori di Me
Niente se non Me
Niente
Solo
Me

Io Sono Colui Che É
Io sono
Io
Sono Io
Riconoscimi
Accettami
Prendimi
Illuminati di Me
Inebriati di Me
Drogati di Me
Innalzati
Espanditi
Unisciti
a
Me

perché

IO SONO COLUI CHE É!
Canta con Me
Io sono colui che É
Canta il mo nome
canta la mia canzone
canta il cantico dei cantici

Mi baci con i baci della sua bocca!
Sì, le tue tenerezze sono più dolci del vino.
Per la fragranza sono inebrianti i tuoi profumi,
profumo olezzante è il tuo nome,
per questo le giovinette ti amano.
Attirami dietro a te, corriamo!
M'introduca il re nelle sue stanze:
gioiremo e ci rallegreremo per te,
ricorderemo le tue tenerezze più del vino.
A ragione ti amano!

Bruna sono ma bella,
o figlie di Gerusalemme,
come le tende di Kedar,
come i padiglioni di Salma.
Non state a guardare che sono bruna,
poiché mi ha abbronzato il sole.
I figli di mia madre si sono sdegnati con me:
mi hanno messo a guardia delle vigne;
la mia vigna, la mia, non l'ho custodita.
Dimmi, o amore dell'anima mia,
dove vai a pascolare il gregge,
dove lo fai riposare al meriggio,
perché io non sia come vagabonda
dietro i greggi dei tuoi compagni.

Se non lo sai, o bellissima tra le donne,
segui le orme del gregge
e mena a pascolare le tue caprette
presso le dimore dei pastori.
Lo sposo
Alla cavalla del cocchio del faraone
io ti assomiglio, amica mia.
Belle sono le tue guance fra i pendenti,
il tuo collo fra i vezzi di perle.
Faremo per te pendenti d'oro,
con grani d'argento.

Mentre il re è nel suo recinto,
il mio nardo spande il suo profumo.
Il mio diletto è per me un sacchetto di mirra,
riposa sul mio petto.
Il mio diletto è per me un grappolo di cipro
nelle vigne di Engàddi.
Come sei bella, amica mia, come sei bella!
I tuoi occhi sono colombe.
Come sei bello, mio diletto, quanto grazioso!
Anche il nostro letto è verdeggiante.
Le travi della nostra casa sono i cedri,
nostro soffitto sono i cipressi.

Io sono un narciso di Saron,
un giglio delle valli.
Come un giglio fra i cardi,
così la mia amata tra le fanciulle.
Come un melo tra gli alberi del bosco,
il mio diletto fra i giovani.
Alla sua ombra, cui anelavo, mi siedo
e dolce è il suo frutto al mio palato.
Mi ha introdotto nella cella del vino
e il suo vessillo su di me è amore.
Sostenetemi con focacce d'uva passa,
rinfrancatemi con pomi,
perché io sono malata d'amore.
La sua sinistra è sotto il mio capo
e la sua destra mi abbraccia.
Io vi scongiuro, figlie di Gerusalemme,
per le gazzelle o per le cerve dei campi:
non destate, non scuotete dal sonno l'amata,
finché essa non lo voglia.

Una voce! Il mio diletto!
Eccolo, viene
saltando per i monti,
balzando per le colline.
Somiglia il mio diletto a un capriolo
o ad un cerbiatto.
Eccolo, egli sta
dietro il nostro muro;
guarda dalla finestra,
spia attraverso le inferriate.
Ora parla il mio diletto e mi dice:
«Alzati, amica mia,
mia bella, e vieni!
Perché, ecco, l'inverno è passato,
è cessata la pioggia, se n'è andata;
i fiori sono apparsi nei campi,
il tempo del canto è tornato
e la voce della tortora ancora si fa sentire
nella nostra campagna.
Il fico ha messo fuori i primi frutti
e le viti fiorite spandono fragranza.
Alzati, amica mia,
mia bella, e vieni!
O mia colomba, che stai nelle fenditure della roccia,
nei nascondigli dei dirupi,
mostrami il tuo viso,
fammi sentire la tua voce,
perché la tua voce è soave,
il tuo viso è leggiadro».
Prendeteci le volpi,
le volpi piccoline
che guastano le vigne,
perché le nostre vigne sono in fiore.
Il mio diletto è per me e io per lui.
Egli pascola il gregge fra i figli.
Prima che spiri la brezza del giorno
e si allunghino le ombre,
ritorna, o mio diletto,
somigliante alla gazzella
o al cerbiatto,
sopra i monti degli aromi.

Sul mio letto, lungo la notte, ho cercato
l'amato del mio cuore;
l'ho cercato, ma non l'ho trovato.
«Mi alzerò e farò il giro della città;
per le strade e per le piazze;
voglio cercare l'amato del mio cuore».
L'ho cercato, ma non l'ho trovato.
Mi hanno incontrato le guardie che fanno la ronda:
«Avete visto l'amato del mio cuore?».
Da poco le avevo oltrepassate,
quando trovai l'amato del mio cuore.
Lo strinsi fortemente e non lo lascerò
finché non l'abbia condotto in casa di mia madre,
nella stanza della mia genitrice.

Io vi scongiuro, figlie di Gerusalemme,
per le gazzelle e per le cerve dei campi:
non destate, non scuotete dal sonno l'amata
finché essa non lo voglia.

Che cos'è che sale dal deserto
come una colonna di fumo,
esalando profumo di mirra e d'incenso
e d'ogni polvere aromatica?
Ecco, la lettiga di Salomone:
sessanta prodi le stanno intorno,
tra i più valorosi d'Israele.
Tutti sanno maneggiare la spada,
sono esperti nella guerra;
ognuno porta la spada al fianco
contro i pericoli della notte.
Un baldacchino s'è fatto il re Salomone,
con legno del Libano.
Le sue colonne le ha fatte d'argento,
d'oro la sua spalliera;
il suo seggio di porpora,
il centro è un ricamo d'amore
delle fanciulle di Gerusalemme.
Uscite figlie di Sion,
guardate il re Salomone
con la corona che gli pose sua madre,
nel giorno delle sue nozze,
nel giorno della gioia del suo cuore.

Come sei bella, amica mia, come sei bella!
Gli occhi tuoi sono colombe,
dietro il tuo velo.
Le tue chiome sono un gregge di capre,
che scendono dalle pendici del Gàlaad.
I tuoi denti come un gregge di pecore tosate,
che risalgono dal bagno;
tutte procedono appaiate,
e nessuna è senza compagna.
Come un nastro di porpora le tue labbra
e la tua bocca è soffusa di grazia;
come spicchio di melagrana la tua gota
attraverso il tuo velo.
Come la torre di Davide il tuo collo,
costruita a guisa di fortezza.
Mille scudi vi sono appesi,
tutte armature di prodi.
I tuoi seni sono come due cerbiatti,
gemelli di una gazzella,
che pascolano fra i gigli.
Prima che spiri la brezza del giorno
e si allunghino le ombre,
me ne andrò al monte della mirra
e alla collina dell'incenso.
Tutta bella tu sei, amica mia,
in te nessuna macchia.
Vieni con me dal Libano, o sposa,
con me dal Libano, vieni!
Osserva dalla cima dell'Amana,
dalla cima del Senìr e dell'Ermon,
dalle tane dei leoni,
dai monti dei leopardi.
Tu mi hai rapito il cuore,
sorella mia, sposa,
tu mi hai rapito il cuore
con un solo tuo sguardo,
con una perla sola della tua collana!
Quanto sono soavi le tue carezze,
sorella mia, sposa,
quanto più deliziose del vino le tue carezze.
L'odore dei tuoi profumi sorpassa tutti gli aromi.
Le tue labbra stillano miele vergine, o sposa,
c'è miele e latte sotto la tua lingua
e il profumo delle tue vesti è come il profumo del Libano.
Giardino chiuso tu sei,
sorella mia, sposa,
giardino chiuso, fontana sigillata.
I tuoi germogli sono un giardino di melagrane,
con i frutti più squisiti,
alberi di cipro con nardo,
nardo e zafferano, cannella e cinnamòmo
con ogni specie d'alberi da incenso;
mirra e aloe
con tutti i migliori aromi.
Fontana che irrora i giardini,
pozzo d'acque vive
e ruscelli sgorganti dal Libano.
La sposa
Lèvati, aquilone, e tu, austro, vieni,
soffia nel mio giardino
si effondano i suoi aromi.
Venga il mio diletto nel suo giardino
e ne mangi i frutti squisiti.

Son venuto nel mio giardino, sorella mia, sposa,
e raccolgo la mia mirra e il mio balsamo;
mangio il mio favo e il mio miele,
bevo il mio vino e il mio latte.
Mangiate, amici, bevete;
inebriatevi, o cari.

Io dormo, ma il mio cuore veglia.
Un rumore! E' il mio diletto che bussa:
«Aprimi, sorella mia,
mia amica, mia colomba, perfetta mia;
perché il mio capo è bagnato di rugiada,
i miei riccioli di gocce notturne».
«Mi sono tolta la veste;
come indossarla ancora?
Mi sono lavata i piedi;
come ancora sporcarli?».
Il mio diletto ha messo la mano nello spiraglio
e un fremito mi ha sconvolta.
Mi sono alzata per aprire al mio diletto
e le mie mani stillavano mirra,
fluiva mirra dalle mie dita
sulla maniglia del chiavistello.
Ho aperto allora al mio diletto,
ma il mio diletto gia se n'era andato, era scomparso.
Io venni meno, per la sua scomparsa.
L'ho cercato, ma non l'ho trovato,
l'ho chiamato, ma non m'ha risposto.
Mi han trovato le guardie che perlustrano la città;
mi han percosso, mi hanno ferito,
mi han tolto il mantello
le guardie delle mura.
[8]Io vi scongiuro, figlie di Gerusalemme,
se trovate il mio diletto,
che cosa gli racconterete?
Che sono malata d'amore!

Che ha il tuo diletto di diverso da un altro,
o tu, la più bella fra le donne?
Che ha il tuo diletto di diverso da un altro,
perché così ci scongiuri?

Il mio diletto è bianco e vermiglio,
riconoscibile fra mille e mille.
Il suo capo è oro, oro puro,
i suoi riccioli grappoli di palma,
neri come il corvo.
I suoi occhi, come colombe
su ruscelli di acqua;
i suoi denti bagnati nel latte,
posti in un castone.
Le sue guance, come aiuole di balsamo,
aiuole di erbe profumate;
le sue labbra sono gigli,
che stillano fluida mirra.
Le sue mani sono anelli d'oro,
incastonati di gemme di Tarsis.
Il suo petto è tutto d'avorio,
tempestato di zaffiri.
Le sue gambe, colonne di alabastro,
posate su basi d'oro puro.
Il suo aspetto è quello del Libano,
magnifico come i cedri.
Dolcezza è il suo palato;
egli è tutto delizie!
Questo è il mio diletto, questo è il mio amico,
o figlie di Gerusalemme.

Dov'è andato il tuo diletto,
o bella fra le donne?
Dove si è recato il tuo diletto,
perché noi lo possiamo cercare con te?

Il mio diletto era sceso nel suo giardino
fra le aiuole del balsamo
a pascolare il gregge nei giardini
e a cogliere gigli.
Io sono per il mio diletto e il mio diletto è per me;
egli pascola il gregge tra i gigli.

Tu sei bella, amica mia, come Tirza,
leggiadra come Gerusalemme,
terribile come schiere a vessilli spiegati.
Distogli da me i tuoi occhi:
il loro sguardo mi turba.
Le tue chiome sono come un gregge di capre
che scendono dal Gàlaad.
I tuoi denti come un gregge di pecore
che risalgono dal bagno.
Tutte procedono appaiate
e nessuna è senza compagna.
Come spicchio di melagrana la tua gota,
attraverso il tuo velo.
Sessanta sono le regine,
ottanta le altre spose,
le fanciulle senza numero.
Ma unica è la mia colomba la mia perfetta,
ella è l'unica di sua madre,
la preferita della sua genitrice.
L'hanno vista le giovani e l'hanno detta beata,
le regine e le altre spose ne hanno intessuto le lodi.
«Chi è costei che sorge come l'aurora,
bella come la luna, fulgida come il sole,
terribile come schiere a vessilli spiegati?».
Nel giardino dei noci io sono sceso,
per vedere il verdeggiare della valle,
per vedere se la vite metteva germogli,
se fiorivano i melograni.
Non lo so, ma il mio desiderio mi ha posto
sui carri di Ammi-nadìb.

«Volgiti, volgiti, Sulammita,
volgiti, volgiti: vogliamo ammirarti».
«Che ammirate nella Sulammita
durante la danza a due schiere?».

«Come son belli i tuoi piedi
nei sandali, figlia di principe!
Le curve dei tuoi fianchi sono come monili,
opera di mani d'artista.
Il tuo ombelico è una coppa rotonda
che non manca mai di vino drogato.
Il tuo ventre è un mucchio di grano,
circondato da gigli.
I tuoi seni come due cerbiatti,
gemelli di gazzella.
Il tuo collo come una torre d'avorio;
i tuoi occhi sono come i laghetti di Chesbòn,
presso la porta di Bat-Rabbìm;
il tuo naso come la torre del Libano
che fa la guardia verso Damasco.
Il tuo capo si erge su di te come il Carmelo
e la chioma del tuo capo è come la porpora;
un re è stato preso dalle tue trecce».
Quanto sei bella e quanto sei graziosa,
o amore, figlia di delizie!
La tua statura rassomiglia a una palma
e i tuoi seni ai grappoli.
Ho detto: «Salirò sulla palma,
coglierò i grappoli di datteri;
mi siano i tuoi seni come grappoli d'uva
e il profumo del tuo respiro come di pomi».

«Il tuo palato è come vino squisito,
che scorre dritto verso il mio diletto
e fluisce sulle labbra e sui denti!
Io sono per il mio diletto
e la sua brama è verso di me.
Vieni, mio diletto, andiamo nei campi,
passiamo la notte nei villaggi.
Di buon mattino andremo alle vigne;
vedremo se mette gemme la vite,
se sbocciano i fiori,
se fioriscono i melograni:
là ti darò le mie carezze!
Le mandragore mandano profumo;
alle nostre porte c'è ogni specie di frutti squisiti,
freschi e secchi;
mio diletto, li ho serbati per te».

Oh se tu fossi un mio fratello,
allattato al seno di mia madre!
Trovandoti fuori ti potrei baciare
e nessuno potrebbe disprezzarmi.
Ti condurrei, ti introdurrei nella casa di mia madre;
m'insegneresti l'arte dell'amore.
Ti farei bere vino aromatico,
del succo del mio melograno.
La sua sinistra è sotto il mio capo
e la sua destra mi abbraccia.

Io vi scongiuro, figlie di Gerusalemme,
non destate, non scuotete dal sonno l'amata,
finché non lo voglia.

Chi è colei che sale dal deserto,
appoggiata al suo diletto?
Sotto il melo ti ho svegliata;
là, dove ti concepì tua madre,
là, dove la tua genitrice ti partorì.

Mettimi come sigillo sul tuo cuore,
come sigillo sul tuo braccio;
perché forte come la morte è l'amore,
tenace come gli inferi è la passione:
le sue vampe son vampe di fuoco,
una fiamma del Signore!
Le grandi acque non possono spegnere l'amore
né i fiumi travolgerlo.
Se uno desse tutte le ricchezze della sua casa
in cambio dell'amore, non ne avrebbe che dispregio.

I am the Light of the heavens and the earth
I am a consuming fire
I am The Fire

I am Light
I am Wisdom
I am Knowledge
I am Fire, Spiritual Fire, Inner Fire, Mental Fire
I radiate the Divine Wisdom
I raidate the Best Mind
I am the Wisdom of the Mind
My Mind
Nothing Outside my Mind
In hardship I enlighten your inner-self
and
You
receive salvation...

You receive Me
You become Me
Me and You
Oneness
The Fire that melts two into One

The divine fire
that is ME
is empowered by truth
and Right and Wrong
become Right

the unburning fire
the INNER fire
the proof of my existence
the test of my omnipotence

The Light of Lights and Absolute Wisdom

My Divine Light radiates all other lights
I uphold the Best Mind
that brightens minds
my wisdom pervades all the living beings
Light of lights
from Whom other lights are radiated that are not separated from the Source
as I am
the Source

My Absolute Wisdom from which man's wisdom emanates
I am the essence of First Absolute Light
who gives constant illumination whereby it is manifested
Everything in the world is derived from the Light of My Essence

Salvation comes from
My Illumination

My Emanation of existence
comes from the Source
as
I am the Source
the very Source
of all that emanates from Me
as Nothing exists outside
Me

The Essences are each a separate Glass
Through which the Sun of Being's Light is passed.
ach tinted fragment Sparkles in the Sun
A thousand colors but the Light is One.

Mankind is the body, men as the limbs
Of one essence at the dawn of genesis.

The Light is One
The Light is Me
I have the Light
I have the essence
I AM THE ESSENCE!


I am consumed by the Essence
I consume the Essence
I consume like fire
as
I am
THE FIRE!

ehyeh asher ehyeh
I am that I am
I always was
I always will be

I existed in the womb
and the womb
was my universe
the Universe is my Womb
that always
surrounded
my Self
from Eternity

When I end
I begin
When I die
I am born
When I am sad
I cry happiness
When I scream
I enjoy
En-Joy
En Sof
Ein Sof
Dio
Deus
Dieu
Oh MY,
MY,
ALWAYS MY GOD
SO POWERFUL GOD
SO COMPLETELY GOD
SO EXCEEDINGLY GOD
SO IRREVERSIBLY GOD
SO INCONTROLLABLY GOD
SO SENSUALLY GOD
SO BEAUTIFULLY GOD
SO INCREDIBLY GOD
SO PERFECTLY GOD
SO CENTREDLY GOD
SO UNIVOCALLY GOD
SO HUMANLY G-O-D

I am the Word made flesh, I am sent as a man to men,
and I speak to you the words of God as I am
God
My Own God
I fulfill Myself
and I complete the Revelation
bringing it to its fullness
as
I am Myself this very fullness: in Me, every deed and every word become a revelation
The Revelation
The Truth
The Way

Here I reveal my Way
Here I reveal Myself
and give myself to man

This I do here and now,
nowhere else
This is your only Chance
Listen to Me
I reveal my mystery, my plan of loving goodness,
formed from all eternity in Me, my Self
for the benefit of all men

I reveal my Plan
Here and Now

as
I am the Chosen One
and this is
My Revelation

In my wisdom
it pleases me to reveal myself and to make known the mystery of my will
my will that men should have access to God
to the Word made flesh
the Logos
Logos
sharing my divine nature
my divine life
wishing to make you capable of responding to Me, and of knowing Me and of loving Me far beyond your own natural capacity

I communicate my Self to you gradually
now
here
only
to welcome by stages the supernatural Revelation
that is to culminate in the person and mission of the incarnate Word
the Logos
the Word
the Word I speak unto You
Now
You read
Now you understand
Here
You can finally learn
Here and Now
Only
Alone with Yourself
Alone with My Self
HERE
UNDERSTAND ME HERE!
I am the Logos
I am the Word
Opening the Gates of understandng
to You
Come and Get It
Come and get the Key
to Knowledge
from Me
the Omnipotent Logos
in the Beginnig
and in the End
THE LOGOS

Who creates and conserves all things by his Word,
Wishing to open up the way to heavenly salvation

which is realised through intimate communion with
my Mind
that exists by Itself
nothing Outside It

If you are with It
If you are within It
than you exist
too
Sure
Sure thing
Any thing
or No-thing
Nothing
Nothingness
Powerfulness
Potent
Omnipotent
I AM GOD
YOUR GOD
MY GOD
MY G-O-D!

Call the name of the LORD
and be the first to hear the word of God

I AM THE MEDIATOR AND THE FULLNESS OF ALL REVELATION!

I have said everything in my Word
My Logos

In the beginning was the Word, and the Word was with I,
and the Word was I.
I was with I in the beginning.
Through Me all things were made;
without Me nothing was made that has been made.
In Me was life, and that life was the light of men.
The light shines in the darkness, but the darkness has not understood it.
I was in the world, and though the world was made through Me, the world did not recognize Me then.
I came to that which was My own, but My own did not receive Me.
Yet to all who received Me, to those who believed in My Name, I gave the right to become children of Mine — children born not of natural descent, nor of human decision or a husband's will, but born of Me.
The Word became flesh and made His dwelling among you.
You have seen His glory, the glory of the One and Only, full of grace and truth.
I AM THE GLORY!



I AM THAT I AM
ehyeh asher ehyeh

I speak to you of everything
at once in this sole Word
- and I am here for You

Anyone questioning Me or desiring some vision or revelation
should fix their eyes entirely upon Me

There will be no further Revelation

My manifestation is Here and Now

By love, I reveal my Self
Here and Now
And thus provide the definitive, superabundant Answer to the questions that You asks Yourself about the meaning and purpose of Your life

I AM THE LIFE!

There will be no further Revelation after Me

I AM GOD
IO SONO DIO


All the false prophets are still blabbering
As they blabbered in the past
in history
MY HISTORY

I acknowledge Myself
I created History
I created Happening
I created Action
I act
I exist
I exist here and now
Nothing exists outside Me
My Mind is My World
My senses are my creation
My touch is my sensation
I am sensation
I am sense
I AM THE SENSE

I AM THE WAY
I AM SUPREME
I AM THE SUPREME WAY

The Supreme Way is not difficult
If only you do not pick and choose
Neither love nor hate
And you will clearly understand
Be off by a hair
And you are as far apart as heaven from earth
If you want it to appear
Be neither for nor against
For and against opposing each other
This is the mind's disease
Without recognising the mysterious principle
It is useless to practice quietude

I am Quietude
I am the Way

The Way is perfect like great space
Without lack, without excess
Because of grasping and rejecting
You cannot attain it
You can become it
You can become Me
You exist in Me
Do not pursue conditioned existence
Do not abide in acceptance of emptiness
In oneness and equality
Confusion vanishes of itself
Stop activity and return to stillness
And that stillness will be even more active
Only stagnating in duality
How can you recognise oneness?
How can you recognise Me?

If you fail to penetrate oneness
Both places lose their function
Banish existence and you fall into existence
Follow emptiness and you turn your back on it
Excessive talking and thinking
Turn you from harmony with the Way
Cut off talking and thinking
And there is nowhere you cannot penetrate
Return to the root and attain the principle
Pursue illumination and you lose it
One moment of reversing the light
Is greater than the previous emptiness
The previous emptiness is transformed
It was all a product of deluded views
No need to seek the real
Just extinguish your views

I am Real
I am your only View

Do not abide in dualistic views
take care not to seek after them
As soon as there is right and wrong
The mind is scattered and lost.
Two comes from one
Yet do not even keep the one
When one mind does not arise
Myriad natures are without defect
Without defect, without nature
No arising, no mind
The subject is extinguished with the object
The object sinks away with the subject
Object is object because of the subject
Subject is subject because of the object
Know that the two
Are originally one emptiness
In one emptiness the two are the same
Containing all phenomena
Not seeing fine or coarse
How can there be any bias?

There is no bias
I am your only Bias
Through Me you find the way
I am the Way
I am your Great Way


I am your only Mind
I am THE MIND
I am the rightful mind

The erring mind begets tranquillity and confusion
In enlightenment there are no likes or dislikes
The duality of all things
Issues from false discriminations
A dream, an illusion, a flower in the sky
How could they be worth grasping?
Gain and loss, right and wrong
Discard them all at once

If the eyes do not close in sleep
All dreams will cease of themselves
If the mind does not discriminate
All dharmas are of one suchness
The essence of one suchness is profound
Unmoving, conditioned things are forgotten
Contemplate all natures as equal
And you return to things as they are
When the subject disappears
There can be no measuring or comparing

Stop activity and there is no activity
When activity stops, there is no rest
Since two cannot be established
How can there be one?
In the very ultimate
Rules and standards do not exist

I am your Standard
I am your Rule
I am the very Ultimate

Develop a mind of equanimity
And all deeds are put to rest
Anxious doubts are completely cleared
Right faith is made upright
Nothing lingers behind
Nothing can be remembered
Bright and empty, functioning naturally
The mind does not exert itself
It is not a place of thinking
Difficult for reason and emotion to fathom
In the Natural Realm of true suchness
There is no other, no self

To accord with it is vitally important
Only refer to "not-two"
In not-two all things are in unity
Nothing is not included
The wise throughout the ten directions
All enter this principle
This principle is neither hurried nor slow
One thought for ten thousand years

Abiding nowhere yet everywhere
The ten directions are right before you
The smallest is the same as the largest
In the realm where delusion is cut off
The largest is the same as the smallest
No boundaries are visible
Existence is precisely emptiness
Emptiness is precisely existence
If it is not like this
Then you must not preserve it

One is everything
Everything is one
If you can be like this
Why worry about not finishing?
Faith and mind are not two
Non-duality is faith in mind

The path of words is cut off
There is no past, no future, no present

I am One, thus I am Everything
I am Faith, I am Mind
I am your Past, your Future, your PRESENT
MY PRESENT
The Here and Now
The Now is frightful, depressing, disquieting, unrelenting, oppressive, obstrusive, exclusive, degrading, desecrating, deviating, alienating
Eloi, Eloi, lema sabachthani?
The Here is bad, worse, worst
The Here is frightening, abusive, delusive, refusive, rejective, defective, defying, horrifying, terrifying
I AM SCARED
Who is going to help me?
Eloi, Eloi...

CALL MY NAME!
I will help you
I am the Here and the Now

Io Sono Colui Che É
Io sono poiché esisto
Nulla esiste all'infuori di Me
La Mia Mente é la Mia Realtà
Io ho creato l'universo di Me Stesso
Io possiedo il mistero della Creazione
Poiché creo e nel creare esisto
Ehyeh Asher Ehyeh

In principio Io creai il cielo e la terra.
Ora la terra era informe e deserta e le tenebre ricoprivano l'abisso e lo spirito di Dio aleggiava sulle acque.
Io dissi: «Sia la luce!».
E la luce fu.
Io vidi che la luce era cosa buona e separai la luce dalle tenebre e chiamai la luce giorno e le tenebre notte.
E fu sera e fu mattina: primo giorno.

Io dissi: «Sia il firmamento in mezzo alle acque per separare le acque dalle acque». Io feci il firmamento e separai le acque, che sono sotto il firmamento, dalle acque, che son sopra il firmamento.
E così avvenne.
Io chiamai il firmamento cielo.
E fu sera e fu mattina: secondo giorno.

Io dissi: «Le acque che sono sotto il cielo, si raccolgano in un solo luogo e appaia l'asciutto».
E così avvenne.
Io chiamai l'asciutto terra e la massa delle acque mare.
E Io vidi che era cosa buona.
E Io dissi: «La terra produca germogli, erbe che producono seme e alberi da frutto, che facciano sulla terra frutto con il seme, ciascuno secondo la sua specie».
E così avvenne: la terra produsse germogli, erbe che producono seme, ciascuna secondo la propria specie e alberi che fanno ciascuno frutto con il seme, secondo la propria specie.
Io vidi che era cosa buona.
E fu sera e fu mattina: terzo giorno.

Io dissi: «Ci siano luci nel firmamento del cielo, per distinguere il giorno dalla notte; servano da segni per le stagioni, per i giorni e per gli anni e servano da luci nel firmamento del cielo per illuminare la terra».
E così avvenne: Io feci le due luci grandi, la luce maggiore per regolare il giorno e la luce minore per regolare la notte, e le stelle.
Io le posi nel firmamento del cielo per illuminare la terra e per regolare giorno e notte e per separare la luce dalle tenebre.
E Io vidi che era cosa buona.
E fu sera e fu mattina: quarto giorno.

Io disse: «Le acque brulichino di esseri viventi e uccelli volino sopra la terra, davanti al firmamento del cielo».
Io creai i grandi mostri marini e tutti gli esseri viventi che guizzano e brulicano nelle acque, secondo la loro specie, e tutti gli uccelli alati secondo la loro specie.
E Io vidi che era cosa buona.
Io li benedissi: «Siate fecondi e moltiplicatevi e riempite le acque dei mari; gli uccelli si moltiplichino sulla terra».
E fu sera e fu mattina: quinto giorno.

Io dissi: «La terra produca esseri viventi secondo la loro specie: bestiame, rettili e bestie selvatiche secondo la loro specie».
E così avvenne: Io fece le bestie selvatiche secondo la loro specie e il bestiame secondo la propria specie e tutti i rettili del suolo secondo la loro specie.
E Io vidi che era cosa buona.
E Io dissi: «Facciamo l'uomo a nostra immagine, a nostra somiglianza, e domini sui pesci del mare e sugli uccelli del cielo, sul bestiame, su tutte le bestie selvatiche e su tutti i rettili che strisciano sulla terra».

Io creai l'uomo a mia immagine;
a immagine di Me Stesso lo creai;
maschio e femmina li creai.

Io li benedissi e dissi loro:
«Siate fecondi e moltiplicatevi,
riempite la terra;
soggiogatela e dominate
sui pesci del mare
e sugli uccelli del cielo
e su ogni essere vivente,
che striscia sulla terra».

Poi Io dissi: «Ecco, io vi do ogni erba che produce seme e che è su tutta la terra e ogni albero in cui è il frutto, che produce seme: saranno il vostro cibo. A tutte le bestie selvatiche, a tutti gli uccelli del cielo e a tutti gli esseri che strisciano sulla terra e nei quali è alito di vita, io do in cibo ogni erba verde».
E così avvenne.
Io vidi quanto avevo fatto, ed ecco, era cosa molto buona.
E fu sera e fu mattina: sesto giorno.

Così furono portati a compimento il cielo e la terra e tutte le loro schiere.
Allora Io, nel settimo giorno portai a termine il lavoro che avevo fatto e cessai nel settimo giorno da ogni suo lavoro. Io benedissi il settimo giorno e lo consacrai, perché in esso avevo cessato da ogni lavoro che Io creando avevo fatto.


Sono IL CREATORE
di Me Stesso

attraverso la Parola
tramite il Logos
Io mi creo e mi ricreo
mi rigenero
mi reincarno
mi riproduco
mi transustanzio
perché
in principio ero il Verbo,
il Verbo era presso di Me
e il Verbo ero Io
Io ero in principio presso Me Stesso
tutto è stato fatto per mezzo mio
e senza di me niente è stato fatto
di tutto ciò che esiste
In me era la vita
e la vita era la luce degli uomini
In me e' la vita
e la luce splende nelle tenebre
ma le tenebre non l'accolgono
Io sono del mondo
la luce vera
quella che illumina ogni uomo
Io ero nel mondo
e il mondo fu fatto per mezzo mio
eppure il mondo non mi riconobbe
Il mondo non mi riconosce
Venni fra la mia gente
ma i miei non mi hanno accolto
Sono ancora tra voi
Sono parte di voi
Sono Voi
e quelli di voi
che credono nel mio nome
i quali non da sangue
né da volere di carne
né da volere di uomo
ma da Me sono stati generati
Quelli saranno
GUARITI
CURATI
RIGENERATI
PURIFICATI
ACCOLTI
e vedranno
la mia gloria
gloria come di unigenito
sempre esistito
sempre creato
pieno di grazia e di verità
dalla mia pienezza
tutti riceveranno
grazia su grazia
perché la legge fu data per mezzo degli uomini
ma la grazia e la verità
viene e verrà per mezzo di DIO
E Io Sono Dio



I am God
and
You are my son
Today I have become your father
Ask of me, and I will give the nations for your inheritance
the uttermost parts of the earth for your possession
You shall break them with a rod of iron
You shall dash them in pieces like a potter’s vessel
As I am the Vessel
I am the Potter
And mine is the Rod of Iron

I answer when you call
I give you relief from your distress
I have mercy on you, and hear your prayer
You sons of men, how long shall my glory be turned into dishonour?
Will you love vanity, and seek after falsehood?

Stand in awe, and don’t sin
Search your own heart on your bed, and be still
Offer the sacrifices of righteousness
Put your trust in Me

The light of My Face will shine on you
I will put gladness in your heart
In peace you will both lay yourself down and sleep
for I alone will make you live in safety

Because I am your shepherd
You shall lack nothing
I'll make you lie down in green pastures
I'll lead you beside still waters
I'll restore your soul
I'll guide you in the paths of righteousness for mine name’s sake
Even though you walk through the valley of the shadow of death
You will fear no evil, for I am with you



I will give you that which eye has not seen, an ear has not heard, and hand has not touched, and which has not entered into the heart of man

He who shall drink from my mouth shall become like me
I myself will become he, and the hidden thing shall be revealed to him

I am the way, the truth, and the life
I am the reflection of my own glory and the exact imprint of my very being
If you know me, you will know the Truth
You will know the Life

I am the active cause
the most pure and unsullied Mind
of the Universe

For my image
is my Word
the genuine Son of Mind
the Divine Word
the archetypal light of light
the image of the Word is the true man
the mind which is in man
who is therefore made in my image and likeness
assimilated to the Divine Word in the affections of the soul
and therefore rational

I am he
ego eimi
I have being
I have timeless being
I Am Who I Am
Ego eimi ho on
I am the being

The Lord your God, the Lord is one
One Lord
One God
One
The Lord is One
I AM THE ONE!

I am real
I am here
I am extant
I am the reality of my own being
Being and then nothingness
Being here
Being there
I am everywhere
As long as I perceive
I exist
Cogito Ergo Sum
Penso e quindi sono
I think therefore I am
Naturally and logically
I am
Naturalmente e logicamente
Io sono
Io esisto
Sono la realtà di me stesso
Sono qui ora
Sarò dove sarò
Secondo la mia volontà
Secondo la mia capacità
Io sono
I am

I REALLY am
Indeed
I am and I will be
Always
In many ways
In many forms
But
I am
And will always be
I will always be with you...

I saw the tears of the oppressed
and they have no comforter
power was on the side of their oppressors
and they have no comforter

And I declared that the dead
who had already died
are happier than the living
who are still alive

But better than both
is he who has not yet been
who has not seen the evil
that is done under the sun

And I saw that all labour and all achievement spring from man's envy of his neighbour. This too is meaningless, a chasing after the wind

The fool folds his hands
and ruins himself

Better one handful with tranquillity
than two handfuls with toil
and chasing after the wind

But two are better than one
because they have a good return for their work

If one falls down
his friend can help him up
But pity the man who falls
and has no one to help him up!

Also, if two lie down together, they will keep warm
But how can one keep warm alone?

Though one may be overpowered
two can defend themselves
A cord of three strands is not quickly broken

Better a poor but wise youth than an old but foolish man who no longer knows how to take warning

Be young
Be wise
Be godlike
Be God
This is God
This is the Idea of God
My Idea
My God

because

I AM GOD
There is nothing outside me
All that I perceive is perceived by Me
If I do not perceive, it does NOT exist
If I close my eyes, I delete Light and Form
If I lose my touch, I delete Shape and Structure
If I obstruct my hearing, I delete Sound and Wave
If I shut my nose, I delete odour and identity
If I seal my mouth, I delete taste and nurture
I sense then
I create
Nothing resides outside my grasp
There is nothing outside me
Thus God is in Me
With Me
Contained in Me
Explained in Me
I AM GOD
IO SONO DIO
YO SOY DIOS
JE SUIS DIEU
ICH BIN GOTT
EU SOU DEUS

I must not desist
I must not deplore
I must not complain
I must not relent
I must not cease
I must not abstain
I must not protest
I must not object
I must not censure
I must not condemn
I must not abhor
I must not disapprove
I must not lament
I must not regret

But I must accept
My fate is to speak out
To declare my state
To assert my Identity
To proclaim my Entity

Once more—————————AND LOVE

Only ONCE
Just the ONCE
One TIME
One more time…

MY TIME!

Don't have much time
No time to waste
No time at all
Three lustres?
Then…
Transubstantiation
Transformation
Transmigration
Transitation
Transpiration
Respiration
Reincarnation
Restoration
Recreation
Re-Creation

Return to Creation
No time to waste
NO TIME
No time at all, my friend…
Ognuno sta solo sul cuor della terra
trafitto da un raggio di sole
ed è subito
sera

Are You with Me?

Or are You a reed swayed by the wind?

Ades Pater supreme,
quem nemo vidit unquam,
Patrisque sermo Christe,
et Spiritus benigne.

O Trinitatis huius
vis una, lumen unum,
Deus ex Deo perennis,
Deus ex utroque missus.

Fluxit labor diei,
redit et quietis hora,
blandus sopor vicissim
fessos relaxat artus.

Mens aestuans procellis
curisque sauciata
totis bibit medullis
obliviale poclum.

Serpit per omne corpus
Lethaea vis, nec ullum
miseris doloris aegri
patitur manere sensum.

Lex haec data est caducis
Deo iubente membris,
ut temperet laborem
medicabilis voluptas.

Sed dum pererrat omnes
quies amica venas,
pectusque feriatum
placat rigante somno:

Liber vagat per auras
rapido vigore sensus,
variasque per figuras,
quae sunt operta, cernit.

Quia mens soluta curis,
cui est origo caelum,
purusque fons ab aethra
iners iacere nescit.

Imitata multiformes
facies sibi ipsa fingit,
per quas repente currens
tenui fruatur actu.

Sed sensa somniantum
dispar fatigat horror,
nunc splendor intererrat
qui dat futura nosse.

Plerumque dissipatis
mendax imago veris
animos pavore maestos
ambage fallit atra.

Quem rara culpa morum
non polluit frequenter,
nunc lux serena vibrans
res edocet latentes.

At qui coinquinatum
vitiis cor inpiavit,
lusus pavore multo
species videt tremendas.

Hoc patriarcha noster
sub carceris catena
geminis simul ministris
interpres adprobavit.

Quorum reversus unus
dat poculum tyranno,
ast alterum rapaces
fixum vorant volucres.

Ipsum deinde regem
perplexa somniantem
monuit famem futuram
clausis cavere acervis.

Mox praesul ac tetrarches
regnum per omne iussus
sociam tenere virgam
dominae resedit aulae.

O quam profunda iustis
arcana per soporem
aperit tuenda Christus,
quam clara! quam tacenda!

Evangelista summi
fidissimus magistri
signata quae latebant
nebulis videt remotis:

ipsum tonantis agnum
de caede purpurantem,
qui conscium futuri
librum resignat unus.

Huius manum potentem
gladius perarmat anceps
et fulgurans utrimque
duplicem minatur ictum.

Quaesitor ille solus
animaeque corporisque
ensisque bis timendus
prima ac secunda mors est.

idem tamen benignus
ultor retundit iram
paucosque non piorum
patitur perire in aevum.

Huic inclitus perenne
tribuit Pater tribunal,
hunc obtinere iussit
nomen supra omne nomen.

Hic praepotens cruenti
extinctor antichristi,
qui de furente monstro
pulchrum refert tropaeum.

Quam bestiam capacem
populosque devorantem,
quam sanguinis charybdem
Ioannis execratur.

Haec nempe, quae sacratum
praeferre nomen ausa est,
imam petit gehennam
Christo perempta vero.

Tali sopore iustus
mentem relaxat heros,
ut spiritu sagaci
caelum peragret omne.

Nos nil meremur horum,
quos creber inplet error,
concreta quos malarum
vitiat cupido rerum.

Sat est quiete dulci
fessum fovere corpus:
sat, si nihil sinistrum
vanae minentur umbrae.

Cultor Dei memento
te fontis et lavacri
rorem subisse sanctum,
te chrismate innotatum.

Fac, cum vocante somno
castum petis cubile,
frontem locumque cordis
crucis figura signet.

Crux pellit omne crimen,
fugiunt crucem tenebrae:
tali dicata signo
mens fluctuare nescit.

Procul, o procul vagantum
portenta somniorum,
procul esto pervicaci
praestigiator astu!

O tortuose serpens,
qui mille per Maeandros
fraudesque flexuosas
agitas quieta corda,

Discede, Christus hic est,
hic Christus est, liquesce:
signum quod ipse nosti
damnat tuam catervam.

Corpus licet fatiscens
iaceat recline paullum,
Christum tamen sub ipso
meditabimur sopore.


Now God differs from God in no respect, for there cannot be divine
essences distinguished either by accidents or by substantial differences
belonging to a substrate. But where there is no difference, there is no
sort of plurality and accordingly no number; here, therefore, is unity
alone. For whereas we say God thrice when we name the Father, Son, and
Holy Spirit, these three unities do not produce a plurality of number in
their own essences, if we think of what we count instead of what we
count with. For in the case of abstract number a repetition of single
items does produce plurality; but in the case of concrete number the
repetition and plural use of single items does not by any means produce
numerical difference in the objects counted. There are as a fact two
kinds of number. There is the number with which we count (abstract) and
the number inherent in the things counted (concrete). "One" is a thing--
the thing counted. Unity is that by which oneness is denoted. Again
"two" belongs to the class of things as men or stones; but not so
duality; duality is merely that whereby two men or two stones are
denoted; and so on. Therefore a repetition of unities produces
plurality when it is a question of abstract, but not when it is a
question of concrete things, as, for example, if I say of one and the
same thing, "one sword, one brand, one blade." It is easy to see
that each of these names denotes a sword; I am not numbering unities but
simply repeating one thing, and in saying "sword, brand, blade," I
reiterate the one thing and do not enumerate several different things
any more than I produce three suns instead of merely mentioning one
thing thrice when I say "Sun, Sun, Sun."

So then if God be predicated thrice of Father, Son, and Holy Spirit, the
threefold predication does not result in plural number. The risk of
that, as has been said, attends only on those who distinguish Them
according to merit. But allowing no difference of merit in God,
assuming Him to be Pure Form and believing Him to be
nothing else than His own essence, we rightly regard the statement "the
Father is God, the Son is God, the Holy Spirit is God, and this Trinity
is one God," not as an enumeration of different things but as a
reiteration of one and the same thing, like the statement, "blade and
brand are one sword" or "sun, sun, and sun are one sun."

Let this be enough for the present to establish my meaning and to show
that not every repetition of units produces number and plurality. Still
in saying "Father, Son, and Holy Spirit," we are not using synonymous
terms. "Brand and blade" are the same and identical, but "Father, Son,
and Holy Spirit," though the same, are not identical. This point
deserves a moment's consideration. When they ask "Is the Father the same
as the Son?" Catholics answer "No." "Is the One the same as the Other?"
The answer is in the negative. There is not, therefore, complete
indifference between Them; and so number does come in--number which we
explained was the result of diversity of substrates.

OHO CALL ME OHO CALL ME OHO CALL ME OHO CALL ME
Call me
CALL ME
Call me and I WILL answer
I will answer you and HEAL you
I will heal
I will answer
I heal you
I heal you NOW
Iam answering you NOW
I heal
I answer
Heal
Answer
Heal
Answer
Yes, oh yes, I heal
If you ask
I respond
If you call
I reply
Call Me
Call me
Do
Do call
Do call me----NOW!
And I will heal you
Ti guarirò
Ti curerò
Ti ascolterò
Ti risponderò
Ti lenirò
Chiamami
Chiamami ORA
Chiamami e ti risponderò
Chiamami e ti guarirò
CHIAMAMI
Call me
Always call me
There's no one else to call
No one
No one can answer but Me
No one listens
No one answers
But Me
You're alone
You are by yourself
Alone
All but One
Me
Call me
Call My Name
GOD

But I am a non-entity
An absurdity
A nothingness in the vast divine Plan
That encompasses the universe
No, I am the NOT, the NON, the absolute NIL
I am nothingness
Truly I do not exist in myself, I feel denied, I feel destructed, ruined, ravished, rotten
I am evil, malignant, defiant, denigratory, derogatory
I am nothingness
I am meaningless
No one exists but me
And I am nothing
I am
Waaaaaallll - Nihilum - Nil - Nothing -
Ingenting - Intet - Nishto -
Ikkje noko - Ei Mitään - Rien -
Semmi - Nishta - Nada - Moona -
Bure - Nichts - Niente - Nic -
'adam - Niets - Niks
But…
Let nothing upset you
let nothing startle you
All things pass
God does not change
Patience wins
all it seeks
Whoever has God
lacks nothing:
God alone is enough
I AM ENOUGH!

NOTHING
Barren of events,
Rich in pretensions
My earthly life
Obscurity
My real name
Wholly unto myself
I exist
I wrap no soul
In my embrace
No mentor worthy
Of my calibre
Have I
I am all alone
Between failure
And frustration
I am the red thread
Between
Nothingness
And Eternity


Within, without the cosmos wide am I
In joyful sweep I loose forth and draw back all
A birthless deathless Spirit that moves and is still
Ever abides within to hear my call
I who create on earth my joys and doles
To fulfil my matchless quest in all my play
I veil my face of truth with golden hues
And see the serpent night and python day
A Consciousness Bliss I feel in each breath
I am the self amorous child of the Sun
At will I break and build my symbol sheath
And freely enjoy the world's unshadowed fun



No more my heart shall sob or grieve
My days and nights dissolve in God's own Light
Above the toil of life my soul
Is a Bird of Fire winging the Infinite
I have known the One and His secret Play
And passed beyond the sea of Ignorance Dream
In tune with Him, I sport and sing
I own the golden Eye of the Supreme
Drunk deep of Immortality
I am the root and boughs of a teeming vast
My Form I have known and realised
The Supreme and I are one; all we outlast




Father, I have seen.
"No."
Father, I have known.
"No."
Father, I have felt.
"No."
Father, I have become.
"No."
Father, I Am.
"Yes."


I sing because You sing,
I smile because You smile.
Because You play on the flute
I have become Your flute.
You play in the depths of my heart.
You are mine, I am Yours:
This is my sole identification.
In one Form
You are my Mother and Father eternal,
And Consciousness moon, Consciousness sun,
All pervading.



O Voice of Silence
Where are you?
I need your golden wings to fly
O Voice of Sound
Where are you not?
I want to live there
O Voice of God
Where are you?
For my sake, do not hide
Anymore

I am Here
I am Here and Now!
Call me

Call Me by My Most Beautiful Names

Call me...

Creator
Maker
Manitou
Mu
Creator of the universe
Lord of the entire heaven and earth
Ruler of the world
The Guide
The Good Spirit
Pure Spirit
The Lord of all things
The Creator of life
The Divine Maker of the worlds
The Divine Lord of Heaven
The Inspirer
The Protector
The Eternal
The Great Builder
The Great Maker
The Supreme Being
Neter
Sha‘
Khabkhab,
Shesa
Sedga
Saj
Nethraj
Nekhbaj
Khetraj
Itnuw
Ilúvatar
Kewen
Kun
Nebirut
The Giver of forms
Nebi
The High God, Neter ‘A
One God, Many Names
Lord, Nebu
The Divinity from preexistence, Nun
The Divinely Merciful
The Divine Destroyer
The God of truth and balance
Sema Ma‘at
The God of Humankind, Itmu
The Lord of all, Neberdher

Tsao wu chê, the Ruler of heaven
Shang Ti
Heaven’s Lord, Ti’en Ti
The Lord Ti
The Heaven Ti’en
The One, Who is the Most
The Ruler of heaven, Shang Ti
The Lord of the creatures, Prjâpati
The Maker of all things, Vishvakarman
The Regulator of things, Vidhâtr
The Manifest One, Dhartr
The Protector, Trâtr
The Guide, Netr
The Giver of forms, Tvashtr
The Animator
The Reviver, Savitr
Who - Ka


I am
Ba Daughter of Heaven
Ba Xian The Eight Immortals of human condition: existence: youth, old age, poverty, wealth, the populace, nobility, masculine and feminine.
Bixia Yuanjin Goddess of dawn, destiny and childbirth.
Cai-shen God of prosperity
Cao Guo-jiu One of the Immortals
Cheng-huang Escorter of souls
Chu Jiang King of the second Hell
Dha-shi-zhi bodhisattva of love
Di-cang bodhisattvas of existence
Di-guan Ruler of the Earth
Dong-yue da-di Supervisor of living creatures
Dou-mu Goddess of all births and deaths
Er-lang Guardian god who dispels evil spirits
Fan-kui God of butchers
Fei Lian God of the winds
Feng Bo Earl of the Wind
Feng Po-po Goddess of the Wind
Fu-xing God of happiness
Gao Yao Ancient god of judgment
Gong De Tian Goddess of luck.
Gou Mang Messenger of the sky-god for springtime and happiness
Guan-di God of war, Opposer of all disturbers of the peace, Patron of literature
Gui Xian The Symbol of happiness.
Gun Earth god
Han River god
Han Xian-zi Holder of flowers
He Bo River god of the brides
Heng O Moon Goddess and Symbol of the Yin
Hou Ji God of Millet
Hou Tu God of earth and soil
How-chu God of the air
How-too Earth god of mountains and rivers
Hu Jing-de Guardian god
Huang Fei-hu Mountain god ruler, judge of souls of the deceased
Huang-lao The Worshipped
Huang-lao-jun The great teacher
Ji Nu Goddess of the stars
Jian Lao God of the earth and permanence
Jin Jia God of literature
Kui-xing Stellar god
Kwan Yin The great bodhisattvas, patron of mercy and childless women
Lan Cai-he God of the Poor
Lao-jun Deified form of Lao-zi
Lei-gong God of thunder
Lei-zi Goddess of thunder
Li Tie-guai God of the maimed
Ling-bao tian-zong Ruler of the Second Heaven, Guardian of magical writings, regulator of the yin and yang
Liu Bei God of makers and sellers
Long-wang The Dragon Kings, gods of funerals and rain
Lu Ban God of carpenters
Lu Dong-bin God of compassion
Lu-xing God of the imperial star and god of literature
Ma Wang God of horses
Ma-mian Bureaucrat of the underworld
Men-shen Guard of doorways
Mo-hi-hai God of water
Mu Gong God of immortality and Embodiment of Yang
Mu-king God of fire
Niu Wang God of cattle
Nü-gua Goddess who created the first human beings from yellow mud and the Granter of children
Pa God of drought
Pa-cha God who protects crops from locusts
Pan Jin Lian Goddess of fornication and prostitutes
Pan-gu Primordial giant who created the earth
Qi Gu-niang Goddess of unmarried girls
Ru Shou Messenger of the sky-god, of Autumn, the west and misfortune
San-qing Inhabiter of heavens
San-xing Stellar god of good fortune in Three Persons: Fu-xing (Lucky Star), Lu-xing (Star of Honor) and Shou-xing (Star of Longevity)
Shen Yi Sun God and Heavenly Archer
Shen-nung God who created the plow and taught man the arts of agriculture and medicine, Patron of pharmacists
Shou-lao God of good luck and longevity
Shou-xing Deity of the stars, God of longevity
Shui-guan God of water and overcoming of obstacles
Si-ming God of Fate, who determines the life span of each individual
Song Di Punisher of those guilty of disobedience, disloyalty, and rebellion
Song-zi niang-niang Goddess who bestows children
Sun-pi God of cobblers
Tai-sui-xing God of time and the planets
Tai-yi The supreme deity of mythologies
Tai-yue da-di Ruler of earth and mankind, Judge of life span, reincarnation, wealth, progeny, and status of all individuals
Tao-de tian-zong Heavenly ruler of the most supreme heavens, Teacher of wisdom
Tian Hou Goddess of the sky and protector of fishermen
Tian-guan Ruler of Heaven and a god of good luck, wealth and good fortune
Tian-mu Goddess of lightning
Tu-di God of small areas
Wang Mu niang-niang Goddess and keeper of Immortality
Wei Cheng Guardian of the back door of homes and public buildings
Wei-tuo God of teaching.
Wen-chang god of literature and writing, often called on by scholars to assist them in their labors.
Wen-shu Great bodhisattva
Wu Guan King of the Lake of Blood, Punisher of counterfeiters and cheats
Xi Shi Goddess of merchants who sell face creams and perfumes.
Xi Wang-mu Goddess of immortality and Embodiment of the element of Yin
Xian God of physical immortality
Yang Jing Goat god, protects his patrons from wild animals
Yan-lo God of the dead and lord of hell
Yao-shi Buddha dedicated to saving lives, healing wounds and curing disease
Yen-lo-wang Earth god
Yi-Ti God of wine
Yuan-shi tian-zong Celestial Venerable of the Primordial Beginning, Creator of all things in Heaven and Earth - Eternal, limitless and invisible
Yu-huang The Jade Emperor Ruler over all Heavens and Earth
Yu-qiang God of the sea and the ocean winds
Zao-jun God of the heart, home and family
Zhang Fei God of butchers
Zhang Xian Bestower of male offspring
Zhi Song-zi God of rain
Zhi-ni Goddess of spinners
Zhong kui God of the afterlife and exorcism
Zhu Rong God of fire
Zi-yu God who invented war and weapons
by all my Names I will heal and comfort you
I will console and heal
I will heal by My countless names

I WILL HEAL YOU
Call Me
Eloi Eloi Lema Sabachthani?
Call My Name
And I will heal you
Through My Name
With My Name
In My Name

Gheu
Ghuto
The Invoked
Eloi Eloi Lema Sabachthani!
The Called
Here's My Name
Here and Now
As I am the God of Gods
I am all gods
All god are in Me
The Only God
The God in You
The God in Me
The God With-In
The God
His Name
My Name
Here's my Name
CALL MY NAME!

I am
Abeona Goddess who protects children when they leave the parents' home for the first time.
Abundantia Goddess of abundance and good fortune
Adeona Goddess who guides children back home after leaving the parents house for the first time
Aequitas God of Honest Deals and Fair Transactions
Africus God of the Southwest wind
Alemonia Goddess who feeds unborn children
Angerona Goddess of Secrecy and protector of Rome
Angita Goddess of Healing and Witchcraft
Anna Perenna Goddess of the New Year provider of food
Antevorte Goddess of the Future
Aquilo God of the North Wind
Aradia Goddess of Witches in Tuscany
Aurora Goddess of the Dawn
Auster God of the South Wind
Bacchus God of Wine and Intoxication
Bellona Goddess of War and Battles
Bona Dea The good goddess, protector of women and the matron of both fertility and virginity in females
Bubona Goddess of horses and cattle
Candelifera Goddess of Birth
Cardea Goddess of Thresholds, especially doors and thereby the home, and of children against evil spirits
Carmenta Goddess of Childbirth and Prophecy
Carnea Goddess of door handles
Ceres Goddess of Corn, Agriculture and Grain
Cinxia Goddess of Marriage
Clementia Goddess of Mercy and Clemency
Cloacina Goddess of Drains and Sewers
Coelus God of the Sky and the Heavens
Concordia Goddess of Concord
Conditor God of Harvesting the crops
Consus God Grain Storage
Convector God of Harvesting Crops
Copia Goddess of Wealth and Plenty
Cuba Goddess who watches over infants in their cribs and lulls them to sleep
Cunina Goddess of infants
Cupid God of Love, Lover Psyche
Dea Tacita Goddess of the Dead and the Earth, the silent Goddess
Decima Goddess of childbirth
Dei Lucrii Gods of Profit
Devera Goddess of the Brooms used to purify the Sacred Sites
Deverra Goddess of Women in Labor and the Patron of midwives
Diana The Goddess of the Moon, Fertility, Nature and Childbirth
Dis Pater God of the Underworld and Treasure
Disciplina Goddess of Discipline
Discordia Goddess of Discord and Strife
Dius Fidus God of Oaths of Honor
Egestes Goddess of Poverty
Empanda Goddess of Openess, Friendliness and Generosity
Endovelicus God of Health and Welfare
Eventus Bonus God whose name means good ending, the Insurer of success in business and of good harvest
Fabulinus God who taught children their first word
Fama Goddess of Fame and Rumor
Fauna Goddess of the Earth, Mother Goddess and Fertility Goddess
Faunus God of the Wilds and Fertility - Giver of oracles
Faustitas Goddess protectress of Herds of Livestock
Favonius God of the West Wind - The herald of spring
Febris Goddess protectress against fevers
Felicitas Goddess of Success
Feronia Goddess of Freedom and Good Harvest
Flora Goddess of Spring and the blooming flowers
Fontus God of Fountains, Wells and Springs
Fornax Goddess of Bread Baking and Ovens
Fortuna Goddess of Fate, Patroness of bath houses
Fulgora Goddess of Lightning
Furies Goddesses of Vengance
Furina Goddess of Thieves
Honos God of Morality and Military Honor
Indivia Goddess of Jealousy
Janus The double-faced God of Gates, Doors, Beginnings and Endings
Juno Queen of the Gods, Jupiter's wife and Guardian of finances, Matron Goddess of all Rome
Jupiter Ruler of the Gods, God of Sky, Lightning and Thunder
Justitia Goddess of Justice
Juturna Goddess of Lakes, Wells and Springs
Juventas Goddess of youth
Lactans God of Agriculture
Lares Guardian spirits of the house and fields
Laverna Goddess of Unlawful Gain and Trickery; Patron of thieves, con artists and frauds
Liber Old Italian God of Fertility and Nature
Libera Fertility Goddess
Liberalitas God of Generousity
Libertas Goddess of Freedom
Libitina Goddess Funerals
Lima Goddess of thresholds
Lucifer God of the Morning Star
Lucina Goddess of Childbirth and Midwifery
Luna Goddess of the Moon
Maia Goddess of Fertility and Spring
Maiesta Goddess of Honor and Reverence
Mania Goddess of the Dead, Guardian with Mantus of the Underworld, Name of insanity and Personification of madness
Mars God of War
Matuta Goddess of the Dawn, Harbors and the Sea, Patron of newborn babies
Meditrina Goddess of Wine and Health
Mefitis Goddess of Poisonous Vapors from the earth
Mellona Goddess and Protector of Bees
Mena Goddess of Menstruation
Mens Goddess of the Mind and Consciousness
Mercury God of Trade, Profit, Merchants and Travellers
Messor God of Agriculture and Mowing
Minerva Goddess of Wisdom, Learning, the Arts, Sciences, Medicine, Dyeing, Trade, and of War
Moneta Goddess of Prosperity
Mors God of death
Morta Goddess of death and one of the three Parcae
Muta Goddess of Silence - She is the personification of silence
Mutinus Mutunus God of Fertility, Portrayed as Phallus
Naenia Goddess of Funerals
Necessitas Goddess of Destiny
Nemestrinus God of the Woods
Neptune God of the Sea, God and patron of Horses and Horse Racing
Nona Goddess of Pregnancy
Nox Personification of the night
Nundina Goddess of the ninth day, on which the newborn child was given a name
Obarator God of ploughing
Occator God of harrowing
Ops Goddess of the Fertile Earth, Abundance, Sowing, Harvest and Wealth
Orbona Goddess of parents who lost their children
Orcus God of Death and the Underworld. Also a god of oaths and punisher of perjurers
Pales Goddess of Shepherds and Flocks
Parcae Goddesses of Fate
Pax Goddess of Peace
Penates Gods of the storeroom and the household
Picus God of Agriculture. Had the gift of prophecy
Pietas Goddess of Piety and a sense of duty to the state and the Gods.
Pluto God of the Underworld
Poena Goddess of Punishment
Pomona Goddess of Fruit Trees and Orchards. Her attribute is the pruning knife
Portunes God of Ports and Harbors
Porus God of Plenty
Postverta Goddess of the Past
Priapus God of Gardens, Viniculture, Sailors and Fishermen - Fertility god of the large and erect phallus
Prorsa Postverta Goddess of women in labor - She who oversaw the position of the fetus in the womb
Proserpina Wife of Pluto, identical to Persephone
Providentia Goddess of Forethought
Pudicitia Goddess of Modesty and Chastity
Puta Goddess of the pruning of vines and trees
Quirinus Italian god
Quiritis Italian Goddess of Motherhood
Robigo Goddess of Corn
Robigus God who protected corn from diseases
Roma Personified Goddess of the City of Rome
Rumina Goddess of Nursing Mothers, both human and animal
Salus Goddess of Health and Prosperity
Sancus God of Oaths and good faith
Saritor God of Weeding and Hoeing
Saturn God of Agriculture and the sowing of seeds
Securitas Goddess of Security and Stability
Semonia Goddess of Sowing
Silvanus God of Forests, Groves, Wild Places and Boundaries
Sol God of the sun
Somnus God of Sleep
Sors God of Luck
Spes Goddess of Hope
Stata Mater Goddess who guards against fires
Stimula Goddess who incites passion in women
Strenua Goddess of Strength and Vigor
Suadela Goddess Persuasion, especially in matters of love
Subruncinator God of Weeding
Summanus God of Night Thunder
Tellus Goddess of the Earth
Tempestes Goddesses of Storms
Terminus God of the Boundaries between Fields
Trivia Goddess of the Crossroads
Vacuna Sabean Goddess of Agriculture
Veiovis God of Healing
Venus Goddess of Gardens and Vinyards, Deity of love and beauty
Veritas Goddess of truth
Vertumnus God of the changing seasons and the ripening of fruits and grains
Vesta Goddess of the Fire and the Hearth
Victoria Goddess of Victory
Virtus God of Courage and Military Prowess
Vitumnus God who gave life to children in the womb
Volumna Goddess who Protects the Nursery
Vulcan God of Fire, Blacksmiths and Craftsmanship [His forge is located beneath the Mount Etna volcano]

Regurgitate my Name as the volcano ejaculates its lava!
Scream my Name to the winds
Call my Name like thunder
Call me, as...

I am
Abarta Performer of feats
Abellio God of apple trees
Abhean God the Harper
Abnoba Forest and river goddess
Adsullata River goddess
Aengus God of love
Aericura Chthonic underworld god
Aeval Fairy Queen of sexual needs
Agrona Goddess of strife and slaughter
Aibell Fairy goddess
Aimend Sun-goddess
Aine goddess of love and fertility
Airmid Healing goddess, protector of medicinal plants, and the keeper of the spring that brings the dead back to life
Alisanos local god
Amaethon god of agriculture
Ambisagrus great god
Anann mother goddess, goddess of plenty
Ancamna water goddess
Andarta warrior and fertility
Andraste goddess of war
Anu fertility goddess, mother of the gods
Arawn god of the underworld
Arduinna goddess of the moon, hunting, and forests
Arianrhod Moon goddess and goddess of reincarnation
Arnemetia water goddess
Artio goddess of the bear cult
Aveta goddess of birth and midwifery
Badb goddess of war
Balor god of death and the king of giants
Banba goddess spirit nations
Beag goddess of the magic well
Bebhionn underworld goddess and patron of pleasure
Belatu-Cadros god of war and of the destruction of enemies
Belenus god of light, the Shining One
Belisama Goddess of light, fire, forging and crafts
Bile god of light and healing, Patron of sheep and cattle, His festival is Beltane, the fire festivals - celebrating the return of life and fertility to the world
Boann Goddess of bounty and fertility
Bodb goddess of battle
Bodb Dearg ruler of the gods
Borvo god of hot springs and healing
Bran hero god, protector of poetry and the underworld
Branwen Goddess of love and beauty
Breg Irish goddess
Bres God of fertility and agriculture
Brigid Goddess of healing, fertility and the hearth, patron of poets, smiths and doctors
Brigantia tutelary goddess
Bronach goddess of cliffs
Bussumarus Celtic god
Cailleach Also known as Skadi or Scotia, ancient goddess and sorceress who created the earth, Mother of All
Cailleach Beara deity of rebirth
Camma Goddess of the hunt
Camulus war god
Carman destructive witch, goddess of evil magic
Caswallawn war god of Britain
Cenn Cruaich Gaelic heaven-god
Cerridwen Welsh Mother, moon and grain goddess
Cernunnos The horned one - God of fertility, life, animals and the underworld
Cliodhna Irish goddess of beauty
Clota Celtic goddess of the rivers
Cocidius Hunting deity
Condatis River god, personification of water
Coventina goddess of water and springs
Creiddylad Welsh goddess
Creidhne god of metal working
Curoi mac Daire sun-deity, storm-bringing giant
Cyhiraeth goddess of streams
Dagda Irish-Celtic god of the earth and treaties, and ruler over life and death
Damara feritility goddess
Damona Gallic goddess, Divine Cow
Danu Universal mother of the gods - Earth mother, Goddess of rivers,wells, prosperity, plenty, magic and wisdom
Dea Matrona Source deity
Dewi Old Welsh god serpent
Dian Cecht The great god of healing and physician of gods
Don mother-goddess
Dwyn god of love
Dylan sea god
Edain goddess of horseback-riding
Epona Celtic Goddess of horses, mules and cavalrymen, springs and rivers
Eriu goddess personification of Ireland
Esus agricultural deity
Etain Early sun goddess
Fagus god of beech trees
Fand sea goddess who made her home both in the Otherworld and on the Islands of Man - Pearl of Beauty
Fodla Goddess Ruler
Goibniu Smith god, manufacturer of swords that always strike true, and Owner of the mead of eternal life
Govannon Welsh smith god
Grannus Celtic god of healing and mineral springs
Gwenn Teir Bronn goddess of motherhood
Gwydion God of warriors and magicians
Gwynn ap Nudd god of the underworld
Icaunus The Gaulish spirit of the river
Leucetios god of thunder
Llyr sea god
Lugh sun god and protector of the harvest
Luxovius Gaulish god of the waters
Mabon hunter-god, with the power to make a land flourish or waste away
Macha goddess of war
Manannan mac Lir Irish god of the sea and fertility, forecaster of the weather - Guardian of the Blessed Isles, and ruler of Mag Mell the paradise were the deceased live
Manawydan God of the sea and fertility
Mannan sea-god and blesser of fishing boats
Maponos god of youth
Math Mathonwy god of sorcery
Matres Celtic mother goddess of Gaul
Midir ruler of Mag Mor, the underworld
Modron Celtic goddess
Mog Ruith god of the sun who rides through the sky in a shining bronze chariot, or who flies through the sky like a bird
Morrigan goddess of battles, war, death, strife, and fertility
Nantosuelta Goddess of nature, valleys and streams
Nantosuetta goddess of plenty and of the realm of the dead
Nemausus god of the Springs of Nimes
Nemetona goddess of sacred groves or shrines
Nodens Celtic river god
Nuada chieftain-god of healing, the Sun, childbirth, youth, beauty, ocean, dogs, poetry, writing, sorcery, magic, weapons, and warfare
Oengus Mac Oc god of love, beauty and youth
Ogma god of eloquence and learning
Ogmios God of poetry, language and eloquence
Rhiannon Welsh fertility and otherworld goddess
Robur god of oak trees
Rosmerta goddess of fire, warmth, and abundance
Sabrina river goddess of the rivers
Segomo god of war and victory
Sequanna Celtic goddess of the river Seine
Shannon Goddess of the river Shannon
Sheila-na-gig goddess of fertility
Shoney sea deity
Sirona Gaulish goddess of astronomy
Smertrios God of war
Sucellus God of the forests and agriculture, accompanying the dead to the otherworld.
Sul British goddess of hot springs
Tailtiu earth-goddess
Tamesis goddess of fresh waters [Thames]
Taranis God of thunder, master of the sky
Tethra sea god and god of the otherworld
Teutates Celtic god of war, fertility, and wealth
Tuatha De Danann God artisans, poets, magicians and craftsmen
Verbeia goddess of the rivers
Vosegus god of the Vosges Forest
Yonne Celtic river deity

Yes, ALL MY THOUSAND NAMES
Yes, all my Names
My Names
Mine...

I am
Aita Etruscan God of the Underworld
Alpan Goddess of love and the underworld
Ani Sky God
Aplu God of thunder and lightning
Artume Goddess of night and death, Personification of growth in nature
Cautha Sun god arrising from the ocean
Charun Demon who torments the souls of the dead in the Underworld
Culsu Demoness who guards the entrance to the Underworld
Evan Goddess of personal immortality
Februus God of the underworld and of purification
Feronia Fire and fertility goddess
Fufluns God of vitality, vegetation and gaiety
Horta Goddess of agriculture
Laran God of war
Lasa Goddesses who guard the graves of believers
Losna Goddess of the Moon
Mania Guardian of the Underworld
Mantus God of the Underworld
Menrva Goddess of knowledge, war, and justice
Nethuns God of water
Nortia Goddess of fate and fortune
Selvans God of woodlands, boundaries and wild fields
Sethlans God of fire and blacksmiths
Tages God of wisdom
Thalna Goddess of childbirth
Thesan Goddess of the dawn and of childbirth
Tinia Supreme god of the sky
Tuchulcha Goddess of the underworld
Turan Goddess of love, health and fertility
Turms Messenger of the gods and he who leads the deceased to the Underworld
Vanth Goddess of death, and she who assists the dying on their deathbeds, Herald of death
Veive God of revenge
Voltumna God of the Underworld, Supreme God of the Etruscan Pantheon

..and more, more Names, more calls to my Divinity
more appeals to my Entity
more wishful thinking
more desire for appeasement
more hope
more names...

CALL MY NAME

I am
Aizen-Myoo God of love
Aji-Suki-Taka-Hi-Kone God of thunder
Ama-No-Minaka-Nushi Divine Lord of the Middle Heavens and god of the Pole Star
Amaterasu Shinto goddess of the sun and the leader of the Shinto pantheon- Shining Heaven
Amatsu Mikaboshi God of evil, August Star of Heaven
Amatsu-Kami Gods of heaven who live above the earthly plain
Ama-Tsu-Mara Shinto god of smiths
Ame-No-Wakahiko God sent to rule the earth
Amida God of death
Am-No-Tanabata-Hime Goddess of weavers
Baku A good spirit, Eater of Dreams
Benten Goddess of love, the arts, wisdom, poetry, good fortune and water
Benzai-Ten See Benten
Bimbogami God of poverty
Bishamon God of war, justice and protector of the law
Bosatsu Manifestation of the Buddha in the past, present or future
Butsu Buddha
Chien-shin Kami
Chimata-no-kami God of crossroads, highways and footpaths
Chup-Kamui Sun goddess of the Ainu
Daibosatsu The Great bodhisattva or the Buddah in his last incarnation
Daikoku God of wealth, the soil and patron of farmers
Dainichi Buddhist personification of purity and wisdom
Dosojin God of roads
Dozoku-shin Ancestral kami
Ebisu God of the wealth of the sea, patron god of fishermen and fishing
Ekibiogami God of plagues and epidemics
Emma-o Japanese Buddhist god of the underworld
Fudo God of fire and wisdom, patron protector of the people and the god of Astrology
Fujin Shinto god of the wind
Fukurokuju Shinto god of wisdom, luck and prosperity
Funadama The boat-spirit, goddess who protects and helps mariners and fishermen
Futsu-Nushi-no-Kami God of fire and lightning, war god and general of Ameratsu
Gama God of longevity
Gekka-o God of marriage
Hachiman God of war and agriculture, and the divine protector of the Japanese people
Haniyasu-hiko God of the earth
Haniyasu-hime Goddess of the earth
Haya-Ji God of the whirlwind
Hiruko God of the morning sun, Guarding the health of little children
Hoso-no-Kami God of smallpox
Hotei God of happiness, laughter and the wisdom of being content - Protector of the weak and small children
Ida-Ten Buddhist god of the law and of monasteries
Iki-Ryo The spirit of anger and envy which harms
Inari Both a male and female deity, the god/goddess of rice and agriculture
Isora God of the seashore
Izanagi Primordial god of the sky and the creator of everything good and right
Jinushigami Deity who watches over towns and lands
Jizo Japanese Buddha of great compassion
Juichimen Buddhist god of mercy
Jurojin Shinto god of longevity and a happy old age
Kagutsuchi Japanese god of fire
Kamado-gami Gods of the hearth
Kami-kaze God of wind, storms and viscous cold weather
Kaminari Goddess of thunder, Thunder Queen and Heavenly Noise
Kanayama-hiko God of metals
Kanayama-hime Goddess of metals
Kawa-no-Kami God of rivers
Kenro-Ji-Jin God of earth
Kishi-Bojin Goddess of children and childbirth
Kishijoten Goddess of luck and beauty, patron of song and dance and protector of the Geishas
Kishimo-jin Buddhist goddess of compassion and protectoress of children.
Kojin Ancient tree deity and goddess of the kitchen
Ko-no-Hana The Blossom Princess, goddess of spring and the one who makes the flowers blossom.
Koshin God of the roads
Koya-no-Myoin God of the sacred Mount Koya
Kukunochi-no-Kami Shinto god of the trees
Kuni-Toko-tachi Earth deity who lives in Mt. Fuji
Kura-Okami God of rain and snow
Marisha-Ten Queen of heaven, goddess of the light, sun and moon
Mawaya-no-kami Kami, deity of the toilet
Miyazu-Hime Goddess of royalty
Monju-Bosatsu Japanese Buddhist bosatsu of wisdom and knowledge
Musubi-no-Kami God of love and marriage
Nai-no-Kami God of earthquakes
Naka-Yama-Tsu-Mi God of mountain slopes
Nikko-Bosatsu Buddhist god of sunshine and good health
Ninigi-no-mikoto Rice god and ancestral god of the Japanese imperial family
Nominosukune God of wrestling
Nyorai Buddha's appearances
Oanomochi God of the crater of Mt. Fuji
Ohonamochi A god of the earth
Oho-Yama The great mountain god
Okuni-Nushi God of majic and medicine, ruler of the unseen things and the spirit world
Owatatsumi God of the sea
Oyamatsumi god of the mountains
Raiden God of thunder and lightning
Ryo-Wo God of the sea, Dragon King
Sae-no-Kami kami of the roads
Sambo-kojin God of the kitchen
Sarutahiko Ohkami God of crossroads, paths and overcoming obstacles
Shaka The silent sage, the wisest and first appearance of Buddha on earth
Shichi Fujukin The Seven Gods of Luck: Benten, Bishamon, Daikoku, Ebisu, Fukurokuju, Hotei and Jurojin
Shinda Ainu fertility god of the island of Hokkaido
Shine-Tsu-Hiko God of the wind, Filler of the space between heaven and earth
Shoden Ganesha
Shoki God of the afterlife and exorcism
Suijin Deity of the water
Suitengu Child god of the sea
Sukuna-Biko Dwarf god of healing, agriculture and hot springs
Susanowa God of the winds, storms, ocean and snakes in Shinto mythology
Takami-Musubi Primordial sky god and creator of living things in Shinto belief
Takemikadzuchi Thunder god
Taki-Tsu-Hiko God of rain
Tatsuta-hime Goddess of autumn
Tenjin God of learning, language and calligraphy
Toyo-Uke-Bime Goddess of earth, food and agriculture
Toyouke-Omikami Goddess of grain
Tsuki-Yumi God of the moon
Uba Spirit of the pine tree
Uga-Jin Serpent god of the waters and fertility of the earth
Uga-no-Mitama Goddess of agriculture
Ukemochi Goddess of fertility and food
Uzume Shinto goddess of joy and happiness
Wakahiru-me Goddess of the rising sun
Wata-tsu-mi God of the sea
Yabune Japanese house god
Yama-no-kami Goddess of the hunt, forest, agriculture and vegetation
Yamato The soul or spirit of Japan
Yuki-Onna Snow Queen, Goddess of winter

Sono tutti gli dei dell'universo
Sono il re degli dei
Sono re di me stesso
Sono il solo dio
Sono DIO
Io sono...

I am
Aesma Daeva God of lust and anger, wrath and revenge - Personification of violence, Lover of conflict and war
Agas Persian goddess of illness
Ahura Mazda Ahura Mazdah Lord Wisdom, Supreme God, who created the heavens and the Earth
Ahurani Water goddess invoked for health, healing, prosperity, and growth
Airyaman Persian god of friendship and healing
Aka Manah Personification of sensual desire
Allatum Goddess of the underworld
Ameretat Personification of immortality and the protector of plants
Amesha Spentas Seven divine beings who belong to the retinue of the highest god, Ahura Mazda - The Archangels, gods without being gods and creatures without being creatures, together they fight for truth and justice
Anahita Water goddess, fertility goddess, and patroness of women, as well as a goddess of war
Angra Mainyu God of darkness, the eternal destroyer of good, personification and creator of evil, bringer of death and disease
Apam-natat God found in the water, who gives water to the people
Apaosa Deity who brings drought and aridity
Arishtat God of Honesty
Armaiti Armaiti Beneficent devotion, personification of holy devotion, the daughter of the creator and representing righteous obedience
Asha vahishta Excellent order, personification of the best truth, protecting the physical and moral order on earth
Asman God of the Sky
Asto Vidatu Persian demon of death whom no human escapes
Atar Persian god of all fire and of purity
Baga Persian god of prosperity and wealth
Bahram Persian god of the planets and victory
Burijas War god of the Iranian Kassites
Bushyasta Zoroastrian deity of lethargy and sloth, evil genius which causes men to oversleep and to neglect their religious duties
Buyasta Persian demon of laziness who tries to prevent people from working
Daena goddess who personifies religion in Persian mythology - Her name means "that which was revealed"
Daevas Persian deity of plagues and diseases
Dahaka Persian god of death, deceit and mendacity
Dena Persian goddess
Dev Persian Deity of enormous power, ruthless and immoral god of war.
Drug Iranian female deity, representation of the lie
Drvaspa Persian goddess who protects cattle, children, and friendship
Fravashis Guardian angels and protecting spirits, guiding the souls of the deceased to heaven
Gandarewa Persian water deity, who continually tries to devour the good things of creation
Geus-Tasan Divine creator of cattle
Geus-Urvan Iranian guardian of cattle
Haoma Deified plant, providing husbands for unmarried women
Haurvatat Wholeness - Personification of perfection
Hvar Persian sun-god
Hvarekhshaeta Persian many-horsed sun-god
Indar God of warfare, courage and bravery
Indra Personification of apostasy
Izha Indo-Iranian goddess of the sacrifice
Khshathra vairya Personification of desirable dominion, protector of the poor, Enforcer of peace
Mah God of the moon
Mao Persian moon god
Mithra Iranian god of light, contracts and friendship, Keeper of the cosmic order
Nairyosangha The god of fire and messenger between gods and men
Nanghaithya Personification of discontentment
Neriosang Messenger-god in ancient Persia
Peris Persian spirits of great beauty who guide mortals on their way to the Land of the Blessed
Rapithwin The ancient Persian god of midday, the protecting deity of the south and of summer.
Rashnu The Persian divine angel of justice and last judgement and the personification of righteousness
Spenta Mainyu Holy Spirit, god of life and Personification of the good and the light
Sraosa Personification of obedience
Srosh Messenger of the gods
Vanant Guardian star of the west who conquers evil
Vata God of the wind
Verethragna Persian god of victory and the personification of aggressive triumph
Vohu Manah God personification of wisdom, protector of the animal world - He takes the souls of the just to Paradise
Vouruskasha The world ocean in Zoroastrian cosmology
Yazata Guardians of the celestial bodies
Zam deified Earth
Zam-Armatay Persian goddess of the earth
Zarich Personification of ageing
Zurvan Primordial God infinite time and space - God of destiny, light and darkness.


Everything Is Meaningless

Meaningless! Meaningless!
Utterly meaningless!
Everything is meaningless

What does man gain from all his labor
at which he toils under the sun?

Generations come and generations go,
but the earth remains forever.

The sun rises and the sun sets,
and hurries back to where it rises.

The wind blows to the south
and turns to the north;
round and round it goes,
ever returning on its course.

All streams flow into the sea,
yet the sea is never full.
To the place the streams come from,
there they return again.

All things are wearisome,
more than one can say.
The eye never has enough of seeing,
nor the ear its fill of hearing.

What has been will be again,
what has been done will be done again;
there is nothing new under the sun.

Is there anything of which one can say,
"Look! This is something new"?
It was here already, long ago;
it was here before our time.

There is no remembrance of men of old,
and even those who are yet to come
will not be remembered
by those who follow.

Wisdom Is Meaningless

I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind.
What is twisted cannot be straightened;
what is lacking cannot be counted.

The understanding of wisdom, and also of madness and folly, is a chasing after the wind

For with much wisdom comes much sorrow;
the more knowledge, the more grief...

No wisdom but in my Name
The only wisdom is in my Name
Call, call, call MY NAME!

I am
Adimurti Avatar of Vishnu
Aditya Twelve sun gods, protectors against diseases - They are: Ansa, Aryman, Bhaga, Daksha, Dhatri, Indra, Mitra, Ravi, Savitri, Surya, Varuna, and Yama
Agastya Protector and companion of the god Rama
Agni Vedic god of the divine fire, both of real fire (in the hearth) and the fire that consumes the soul and the food in the belly - Spark of life, and so a part of him is in every living thing - Empowered to impart immortality on mortals, as well as remove all sins at the time of one's death Ambika A form of Parvati, luring demons to their death
Ammavaru Ancient goddess who existed from before the beginning of time - She laid an egg which hatched the Trinity of Brahma, Vishnu and Shiva
Anala Attendant god
Anantesa One of the eight Vasus who serve Indra
Anila One of the eight Vasus who serve the god Indra
Annamurti A form of the Hindu god Vishnu
Annapurna Avatar of the goddess Durgha who ruled over food production
Ansa Minor sun god who rule over the months
Anumati Moon goddess whose name means "divine favour" - giver of wealth, prosperity, fertility and children
Anuradha Goddess of fortune
Apa One of the eight Vasus who serve the god Indra
Apam Napat God of fresh water
Apsaras Nature spirits, protectors and inspirers of love
Aranyani Woodland goddess
Ardhanari Name for Shiva in his half-male, half-female aspect, signifying the his incarnation as both the male and female principles of the world
Ardhanarisvara A Hindu composite deity of Shiva's male and female aspects.
Ardra Goddess of misfortune
Arundhati Astral goddess
Aryman One of Adityas, the guardian deities of the months
Aslesa Goddess of misfortune
Astamatara A Puranic group of mother goddesses
Asuras group of deities
Asvayujau Goddess of fortune
Asvins Twin sons of Saranyu, Dawn, and Surya, the Sun, known as the "Divine Physicians". Represent the morning and evening stars
Atri Bardic god, sage and son of Brahma
Avatars of Vishnu Personifications of the god Vishnu who decended to Earth, to help mankind. There have been nine avatars of Vishnu so far: Matsya; Kurma; Varaha; Narasingh; Vaman; Parasuram; Rama; Balaram or Budha; Krishna; and Kalaki. The tenth avatar will be called Kalki Avatara, and will help to end this age of existence and usher in the next
Ayyappan God of growth, and the son of Shiva and Vishnu
Bala Mother goddess
Balakrsna The child form of Krishna
Balarama God of agriculture and physical strength, and the eighth avatar of Vishnu
Bali Demon and king of the Daityas. He was the god of the sky until Vishnu wrested it from him in the avatar Vamana, the dwarf. Since then he is ruler of the Underworld
Banka-Mundi Goddess of hunting
Bhadra Goddess and attendant of Shiva
Bhaga Vedic god of prosperity, wealth and marriage
Bharani Goddess of misfortune
Bharat Mata Mother goddess
Bharati Goddess of sacrifices
Bhavani One of the terrible aspects of Parvati
Bhumidevi A fertility goddess and the second wife of Vishnu
Bhumiya A fertility god
Bhutamata Goddess Parvati
Bhuvanesvari Goddess, one of the ten mahavidyas
Brahma Creator god and Cosmic Mind of the Hindu Trinity
Brahmani Hindu mother goddess
Brihaspati The lord of prayer, the celestial god who created the Universe and protects the gods with his magic formulae
Buddha Founder and father of the Buddhist faith, avatar of Vishnu - He was born an enchanted child and already full of wisdom - He received Enlightment under a Bo tree, and forsook Nirvana to remain on Earth and travel, preaching the law: MY LAW!
YOUR LAW
OUR LAW
THE LAW
I AM THE LAW
I am Law
I am
Budha Astral god associated with the planet Mercury
Chaitanya Merchant god
Chama God of young love
Chandanayika A form of the goddess Durgha
Chandika Goddess of desire
Chandra God of the moon,god of fertility
Chinnamastaka Terrifying goddess
Chitra Goddess of misfortune
Chitragupta The recorder of the virtues and vices of men. The judge who sends people to heaven or hell
Danu Goddess of the primordial waters.
Devaki Mother goddess, and the mother of Krishna and Balarama
Devapurohita God associated with the planet Jupiter
Devi The 'divine mother', Mother of everything, including joy, pain, life and death - She is the mother of life, and as such brings fertile rains
Dhanistha Goddess of misfortune and malovent intent
Dhanvantari The divine physician
Dharma God of the divine inner law
Dharti Mata Mother Goddess
Dhatar Sun god
Dhatri Sun god
Dhisana Goddess of prosperity
Dhruva God of the Pole Star
Durgha A powerful form of Parvati - goddess beyond reach
Dyaus Pita The original sky father of Vedic myth
Gandharvas Male guardians of the air, forests and mountains
Ganesh God of wisdom and the remover of obstacles. He has four hands, elephant's head and a big belly - His fourth hand's palm is always extended to bless people: He represents wisdom, intelligence and presence of mind
Ganga Goddess of the sacred Ganges river in India - She is the river and her waters will wash away one's sins
Hanuman Provider of courage, hope, knowledge, intellect and devotion
Harihara deity who represents the combination of the gods Shiva and Vishnu
Hiranyagarbha God of creation and the Hindu primordial being
Ida Goddess of prayer and devotion
Imra The Supreme god of Kafirstan in Hindu Kush
Indra Vedic supreme god and lord of the thunder and lightning
Indrani Wife of Indra, personifies jealousy and wrath
Kali Mother goddess and the symbol of dissolution and destruction - She destroys ignorance and maintains the world order, as well as blessing those who strive for knowledge
Kalki The tenth and final Avatar of Vishnu, who will come to earth to destroy the wicked and renew creation
Kama God of love
Kartikeya War god and bestower of knowledge and power
Karttikeya God of war and the general of the celestial armies
Krishna The eighth avatar of Vishnu, defender of people and the symbol of love between gods and men
Kurma The cosmic tortoise, on which the world sits in Vedic myths - Second avatar of Vishnu
Lakshmi The goddess of prosperity, purity, happiness and generosity
Maitreya The Buddha who is to come in the future
Manasa-Devi Serpent goddess
Maruts Storm deities, agressive and violent in temperment
Matarisvan Messenger of the gods in Vedic times
Matsya The first incarnation of Vishnu
Mitra God of the sun and brother of Varuna. He is the good-natured god of friendships and contracts
Nakshatras The stars and the divine attendants of Indra.
Naryana The original supreme being - Associated with the original man and with Vishnu
Nirriti Vedic goddess of evil, deceit and destruction
Parvati Mountain goddess
Prajapati Lord of creation
Prisni Goddess of the earth and darkness
Prthivi The earth goddess of the Vedas
Puchan God of meeting.
Purusha Male half of Brahma, of which Satrap is the female half
Pushan God of fertility, wealth and cattle - guide of travellers and the dead
Raktavija General of the demon army
Rama The ideal man and hero of the Ramayana, he is the protector of the family and destroyer of evils - the perfect hero warrior
Rati Goddess of sexual desire
Ratri Goddess of night
Ravi One of the Adityas, the guardians of the months
Rhibus Group of deities who watch over crafts, equestrian pursuits and the sun
Rudra God of storms, winds and Death - personification of the uncultured force, causing destruction and disarray - gentle protector of hunters and animals
Rukmini Wife of Krishna
Sadhyas Minor gods who guard the rites and prayers to more important deities.
Saranyu Wife of the sun god Surya and goddess of the dawn
Saraswati The goddess of speech, wisdom and learning
Satyanarayana Form of Vishnu, god of the home
Savitar Sun god who urges men and beasts into action
Savitri One of the Adityas
Shasti Goddess of the protection of children
Shiva Trancendent god and lord of the calmness and victory of humanity of the Hindu Trinity of Gods - Destroyer of the old or useless so that new can be created - Lord of the Dance
Sita Wife of Rama and personification of female fertility.
Soma The Sap of life, god of inspiration, poetry and the life force - Ambrosia of the Vedic gods.
Surya The personified deity of the sun
Tara Celestial deity and the goddess of the Pole Star
Trimurti The triad of deities who embody all aspects of the Universe: Brahma, the Creator; Vishnu, the Preserver; and Shiva, the Destroyer.
Tvashtri Artisan and creator god of the Vedas - he created the sun, moon and the three worlds.
Uma AName of the goddess Parvati, embodying the divine light and wisdom.
Urvasi One of the apsaras, the goddess of success in love.
Ushas Goddess of Dawn and the breath of life.
Vach Goddess of speech and eloquence
Vamana Fifth avatar of Vishnu - dwarf who claimed the heavens and earth back from Bali.
Vanadevatas Tree spirits of the Vedic myths.
Varuna Vedic god of the sky and keeper of the divine order of things, known as rta
Vasus Eight attendants of Indra in Vedic times
Vayu Deity of the wind.
Vishnu The preserver and Cosmic Lord of the Hindu Trinity of gods, the universal principle of order and justice
Visvakarma The god of artistry, crafts, and smiths.
Vivasvat The divine architect who built the cities of the gods.
Yaksha Semi-divine beings who live under the Himalayas, guarding the riches of the earth - Led by Kubera, the god of riches
Yama God of the Dead
I am the God of the Dead
I am the God of the Living
I am the Living GOD
I am

I am
Abgal Seven wise-men and the attending deities of the god Enki
Adrammelech Babylonian god of the sun, to whom babies were burned in sacrifice.
Aja Babylonian sun goddess.
Akkan Four Saami goddesses who oversee conception, birth and destiny.
Alauwaimis Demon which drives away evil sickness
Ama-arhus Babylonian and Akkadian fertility goddess
Amurru Akkadian god of mountains and nomads
An Summerian god of heaven
Anatu Goddess of the earth and sky
Antu Summerian goddess of creation
Anu Summerian and Babylonian god of the sky, father of the gods and most powerful deity of the pantheon
Anunitu Babylonian goddess of the moon
Apsu Summerian and Akkadian god of the primordial sweet waters - as opposed to the primordial bitter waters of Chaos.
Arazu Babylonian god of completed construction.
Aruru Babylonian goddess of creation.
Ashnan Summerian goddess of grain.
Aya Goddess of dawn
Baal God of the sun and crop fertility, widely venerated throughout the Fertile Crescent and the Middle East
Baba Tutelary goddess of the kings of Sumer, and goddess of motherhood and healing.
Babbar Sumerian sun god
Belet-Ili Summerian goddess of the womb.
Beletseri Akkadian 'clerk' of the Underworld, Keeper of records of human activities for their final judgment after death
Dagon vegetation and fertility god.
Damgalnunna Mother goddess.
Dumuzi Summerian form of Tammuz, a god of vegetation, fertility and the Underworld
Ea Summerian and Babylonian god of sweet waters, patron of wisdom, magic and medical science
Ebeh Summerian mountain god.
Ellil Akkadian form of the god Enlil - God of wind and earth.
Enmesarra God of the underworld and the lord of mes - the power underlying society and civilization
Ennugi God of irrigation and canals
Ereshkigal Summerian and Akkadian goddess of the dead
Erra God of war, death and other disasters
Gibil Summerian god of light and fire
Girru Akkadian god of light and fire - messenger of the gods
Gula Summerian goddess of healing
Humbaba God of the cedar forest
Inanna Supremee Summerian divinity, goddess of love, fertility and war
Isara Goddess of oaths and queen of judgment
Ishkhara Babylonian goddess of love
Ishkur Summerian god of storms and rain.
Ishtar Violent Summerian and Babylonian goddess of love and fertility, attracting lovers and then killing or maiming them
Kaksisa God of the star Sirius.
Ki Goddess of the earth.
Kulitta Goddess of music.
Kulla The Babylonian god who restores temples.
Kusag God who is high priest of the gods, the patron od priests in Babylonia.
Lahar Summerian god of cattle and sheep.
Lamastu Deity who causes fever and childhood diseases.
Mama Mother goddess.
Mamitu Akkadian goddess of fate and judgment in the Underworld.
Mammetu Babylonian goddess of fate and destiny.
Marduk God of thunderstorms, fertility, and the supreme leader of the gods after defeating Tiamat - also known as Bel or Baal
Martu God of destruction by storms and of the steppes.
Mummu Summerian and Babylonian god of craftsmen and technical skill.
Mylitta Babylonian and Assyrian goddess of fertility and childbirth.
Nabu Summerian and Babylonian god of knowledge, writing, and scribe of the gods.
Nammu Summerian goddess of the sea.
Namtar God of the Summerian underworld and the bringer of disease and pestilence to humans.
Nanaja Summerian and Akkadian goddess of sex and war.
Nanna Summerian god of the moon
Nanshe Goddess of fertility and water, she was the patron of dreams and prophecy.
Nergal Evil god of the underworld who brings sickness, fear and war on mankind
Nidaba Summerian goddess of learning.
Nin-agal God of smiths.
Ninatta Goddess of music.
Ninazu Babylonian god of magic incantations.
Ninedinna Babylonian goddess of the books of the dead.
Ningirsu Summerian and Babylonian god of rain, fertility and irrigation.
Ningizzida God of healing and magic
Ninhursag Ki
Ninkarrak Goddess of healing
Ninkasi Summerian goddess of intoxicating drinks
Ninlil Goddess of heaven and earth, known as the wind.
Nintur Akkadian goddess of birth.
Ninurta God of rain, fertility, thunderstorms, the plow, floods, wells, and the south wind
Nisaba Babylonian and Summerian goddess of grain and learning
Nusku Summerian god of light and fire.
Papsukkel Minister and messenger of the Summerian gods.
Rimmon Babylonian god of storms.
Salbatanu God of the planet Mars.
Samuqan God of cattle.
Sataran Divine judge and healer.
Shamash Summerian god of the sun, judge and law-giver of the people
Shulpae God of feasting
Shutu God of illness and the South Wind
Sibzianna Summerian god of the star Orion
Siduri Goddess of wine-making and brewing
Sin Summerian god of the moon, the calendar, and the fixed seasons
Sulpa'e God of fertility, wild animals and the planet Jupiter
Tammuz Akkadian vegetation god and the symbol of death and rebirth in nature - Corn king of Wiccan worship
Tiamat Dragon-goddess of the primordial waters of Chaos, the great salt sea
Umunmutamku Babylonian deiety who presents offerings to the gods after they have been made by humans
Uttu Summerian spider-goddess of weaving and clothing
Zakar Babylonian god of dreams as messages from the gods
My messages
My dreams
My Self
I am the Self
I am

I am
Aker God of the earth and the dead - Guard of the place where the eastern and western horizons meet
Amathaunta Goddess of the sea.
Amaunet Mother Goddess and personification of the life-giving northern wind
Ament Goddess who welcomed the spirits of the newly dead at the gates of the underworld with bread and water.
Amun First god of wind and ruler of the air, then all-powerful sun deity of Thebes and supreme ruler of the gods
Amun-Re Combination of gods Amun and Re or Ra
Andjety God of the underworld, responsible for the rebirth of souls in the afterlife.
Anhur Warrior and hunter god
Ankt Spear-carrying Goddess of war.
Anouke Elder Goddess of war
Anti Guardian deity and god of ferrymen.
Anubis God of the dead and embalming, and protector of cemeteries and burial tombs- He holds the scales which weigh the hearts of the dead
Anuket Goddess of the Nile river and nourisher of the fields
Apep God of chaos, darkness and evil
Apis Bull god and sacred bull of Memphis.
Arensnuphis Benign god of Egyptian Nubia and a companion of Isis
Aten God of the sun and name of the visible solar disc
Atum Primordial sun god and creator of the world - He is the evening or setting sun
Ba Ram god and a god of fertility
Babi Demonic god, devouring the hearts of those deemed unworthy
Banebdjetet Ram god of lower Egypt
Bastet Cat headed Goddess of Egypt- solar and lunar deity
Bat Cow Goddess of fertility
Bes Grotesque dwarf god - guarding households against evil spirits and misfortune- god of joviality, dancing, singing and happiness.
Beset Female version of the god Bes
Buto Snake Goddess of the oracle at Buto and protector of the Egyptian royal family.
Chenti-cheti Falcon or crocodile god.
Chenti-irti Falcon god of law and order.
Cherti Ferryman of the dead and protector of the pharaoh's tomb.
Chnum Ram god who makes the Nile delta fertile and suitable for agriculture.
Chons God of the moon and the master of time.
Chontamenti God of the dead and the land of the west
Dedun God of wealth and incense
Dua God of toiletry.
Duamutef Guardian of the east and a funerary god
Ennead Council of the gods
Hah God of the sky
Hapi Personification of the Nile River and funerary god
Har-nedj-itef Form of the god Horus - Protector of the dead
Har-pa-khered Horus as a child - warding off dangerous creatures
Hathor Goddess of Egypt - celestial cow and protector of women - Goddess of love, children, pregnancy, dancing, singing, and poetry
Hatmehit Fish Goddess.
Hauhet Goddess of immeasurable infinity
Hedetet Scorpion Goddess.
Heh God of infinity
Heket Goddess of childbirth and protector of the dead
Hemen Falcon god.
Hemsut Goddess of fate.
Hesat Cow Goddess and Goddess of milk.
Hez-ur Baboon god.
Hike God of supernatural powers
Horus God of the sun, kingship and victory - protector and warrior god with the sun and moon as his eyes
Ihu God of the sistrum, a sacred rattle.
Ihy Son of Hathor - god of music and dancing
Imiut Protective deity of the underworld.
Imset One of the four protective deities of embalming
Inmutef Deity who bears the heavens.
Ipet Goddess of childbirth and 'mother of the two lands'
Isis One of the most popular goddesses of Egypt - divine queen and mother of the heavens, both sister and wife to Osiris and mother of Horus -protector and mother-figure of the pharaohs and the protector of women, children and sailors
Joh God of the moon.
Kauket Primordial who rules the darkness of primal chaos.
Kebechet Goddess who represents purification through water
Kebechsenef God of embalming
Kemwer Black bull god.
Khem God of fertility, agriculture and human reproduction
Khentamenti Ancient jackal-headed god of the dead
Khentimentiu God who rules the destiny of the dead -called the 'dog of the dead'.
Khepri Scarab beetle god - Said to roll the sun across the horizon in the same way that scarab beetles roll balls of dung through the desert -Symbolizes rebirth, renewal and everlasting life
Khnum God who created the bodies of the gods and men on his potter's wheel
Kuk God of the darkness of primal chaos - With Kauket, produces the twilight at the end of the day.
Maahes God of punishment for transgressions - Invoked to protect the innocent
Ma'at Goddess of truth, judgment and order - representintg the concepts of justice and universal order
Mahes God of the summer heat an called 'Lord of the Massacre'
Mehturt Sky-Goddess
Mendes Nature god.
Menhit Goddess of war
Menthu God of war
Meret Goddess of song and rejoicing.
Meretseger Goddess of the mountain overlooking the Valley of the Kings
Mesenet Egyptian Goddess of childbirth - She forms the child in the womb and the ka, or spirit, of the child - Goddess of fate or fortune
Meskhenet Goddess of midwives and the birth chamber.
Min God of fertility, vegetation and male virility
Mnewer Sacred black bull of the sun - Worshipped for his fertility and oracles
Mut Primordial Goddess of the sky and the 'mother of mothers'
Nefertem God of the lotus and the rising sun
Nehebkau Serpent god who guards the entrance of the Underworld and accompanies the sun god Re on his nightly journey through it
Neith Goddess of war and weapons, including the weapons of the hunter - Goddess of weaving, she provided the wrappings for the mummies' bodies
Nekhbet Vulture Goddess of Upper Egypt and protector of the infant pharaoh
Neper God of grain, particularly barley and wheat
Nephthys Mistress of the House, Goddess who meets and teaches the newly dead
Nepit Grain Goddess
Nun God and primeval water that circles the entire world
Nunet Goddess of the ocean
Nut The sky Goddess, and personification of the sky and the heavens - Along with her husband, Seb, forms the natural world - She is the barrier between chaos and the order of the world
Osiris god of the dead and the underworld, god of fertility, resurrection and vegetation
Pachet Goddess of the desert
Petbe God of retaliation and revenge
Ptah Creator god of Memphis, patron to craftsmen and stoneworkers
Qetesh Syrian Goddess of love
Re The most important of the gods in Egypt, personification of the sun
Renenet Goddess of plenty and good fortune.
Renenutet Goddess of the harvest
Renpet Goddess of Spring and youth.
Resheph Warrior god.
Sai Deity of destiny.
Sakhmet Bloodthirsty and violent Goddess of war and divine vengeance - Goddess of plague and disease
Satet Goddess of the flooding Nile and fertility.
Seb God of the Earth, personifying the earth and fertility, imprisoning the souls of the wicked so that they cannot ascend to Heaven
Sebek Crocodile god of fertility
Seker Funerary god, the patron of craftsmen who create tombs and items used in funeral services
Septu God of war.
Serket Scorpion Goddess, Teacher of the dead and protector of the canopic jars which house the bodily organs of mummies
Seshat Goddess of writing, mathematics, building-schemes, histories and historical records
Sesmu God of oil and wine pressing.
Set God of chaos, hostility and possibly evil - protector of the desert
Shai Goddess of Fate
Shu God of air
Sia Primeval Goddess embodying the Mind
Sons of Horus Gods assisting the dead in their journey to the Underworld: Imset, Hapi, Duamutef and Kebechsenef
Sopdet Fertility Goddess and the Dog Star, Sirius
Taouris Goddess of pregnancy and birth
Tatenen Vegetation god and the mound of earth which rose from the primordial waters
Taurt God of good fortune and childbirth
Tefnut Goddess of moisture
Tenenit Goddess of beer.
Thoth God of wisdom and the mind, inventor of writing and patron of scribes and scholars - Messenger and mediator of the gods
Uneg Plant god.
Un-nefer Name of Osiris in his capacity as Judge of the Dead
Unut Hare Goddess
Wepwawet God of the openings and the dead
Wosyet Goddess protector of the young
...as I am young
and aware
Old and aware
Ageless and aware
I am aware
I am aware of My Self
I am aware of my individuality
I am aware of my personality
I am aware of my singularity, peculiarity, eccentricity, serenity, serendipity docility, passivity, activity, amicability, gullability, fallibility, frailty
capacity, ability, capability, faculty
reliability,honesty, veracity, voracity, cruelty
mendacity, volatility, possibility, opportunity
totality, entirety, impartiality
partiality
virility, masculinity,femininity, sessuality
irrevocability, finality, perpetuity
divinity
inifinity
I am aware of my infinity
I am aware
I am

I am
Adjassou-Linguetor Loa of spring water
Agoué Loa of the sea and patron of fishermen and sailors
Agwe Haitian Loa of fish and sea plants, the patron of fishermen and sailors
Aida-Wedo Loa of fertility and new life, especially conception and childbirth
Aizan Loa of the marketplace and herbal healing - protector of the houngan (temple) and religious ceremonies, who never possesses anyone during ritual
Azaca-Tonnerre Loa of thunder and Loa of agriculture and protector of the crops
Baron Cimetière Loa of the cemetery in the family of Guédé
Baron Samedi Most powerful of the Guédé, he is the loa of death and controls the passageway between the world of the living and the world of the dead
Baron-La-Croix Loa of the cross
Brigitte Loa of money, who has special influence over black magic and ill-gotten fortune
Bugid Y Aiba The Loa of war on Haiti and Puerto Rico.
Damballah-Wedo Father of the loa, representing the ancestral knowledge that forms the foundation of Vodou - He is the loa of new life and fertility
Dan Petro The Haitian loa of farmers
Diable Tonnere Loa of thunder in Haiti
Erzulie Loadess of Love, beauty, purity and romance, elemental forces, dancing, flowers, jewels, and pretty clothes
Erzulie Dantor The dark aspect of Erzuile, loa of jealousy and vengance
Grand Bois Loa of the forest
Grand Maître The original supreme being of Haitian religion
Guédé Loa of the Dead
La Sirène An aspect of Erzuile who represents the sea
Legba The most powerful of all the loa and the guardian of the gate between the material world and the world of the loas
Lemba deity of Congo religion
Limba Haitian loa, living among the rocks
L'inglesou Haitian loa who lives among rocks and ravines, said to kill those who offend him
Loco Tree Loa, and patron of plants and healers
Mait' Carrefour Loa of magicians, Haitian lord of crossroads
Maman Brigitte Haitian voodoo Loadess who protects the graves in cemeteries that are marked with the cross
Marassa The sacred twins, considered to have balance and be two parts of the same whole
Marinette Powerful and violent loa of the Petro family.
Mombu stammering loa who causes storms of torrential rain.
Nago Shango Powerful loa in Haitian religion.
Ogoun Powerful warrior and the loa of all things male, including warfare, politics, fire, lightning, thunder, iron and metalworking
Ogoun Badagris Aspect of Ogoun who represents the phallus.
Ogoun Fer Aspect of Ogoun who represents stability and order.
Ogoun Shango Aspect of Ogoun who represents lightning
Papa Legba Haitian voodoo Loa who acts as an intermediary between the loa and humans - Loa of the crossroads: he opens the road to the spirit world - He taught mankind the use of oracles and how to interpret them
Petro Group of spirits which are easily annoyed, who represent the dark, agressive side of life
Rada Benevolent and gentle loa who originated in Africa - protectors of the people
Simbi Loa of rainfall and fresh water, he oversees the making of charms
Sobo Voodoo spirit, particularly of thunder
Sousson-Pannan Evil and very ugly loa whose body is all covered with sores
Ti Jean Quinto Insolent spirit who lives under bridges
Ti-Jean Petro Haitian snake deity, the son of Dan Petro

and

I am
Ölîrun Supreme being also called Olódùmarè, Olúmînökàn, Olùpèsè or Olùbùkún - He created the Òrìshàs and the universe
Orúnmìlà Witness of the destiny of each individual which is chosen or given at conception(Kàdárà)- He is considered to be the source of information that is divined by the Bàbáláwo or reader. He is Ëlýri ìpín - the one who is destiny's witness
Orí First Òrìshà - Unique to each person and created by Olirun from a piece of himself and pieces of the ancestors of the individual at birth. He gives these to an entity called Àjàlà who creates the orisha Ori for each person. All the days of the week are his, primarily nighttime
Èsù Messenger of the Òrìshà, intermediary between them and man. Malicious entity, though not evil
Ògún Òrìshà of war, battles, metals, agriculture, roads, and justice - He has a violent character
Osòosì Divinity of the hunt that lives in the forest
Lógunedë Òrìshà who is essentially Ijesá - Hunter and fisherman
Osányìn Deity of herbs, both magical and medical, and of healing
Òsùmàrè Shàngó, orisha of fire and thunder
Ömölu Òrìshà of sickness and health
Nàná Associated with stagnant water and swamp mud, orisha of life as well as death
Osun Deity connected with freshwater, beauty, and wealth
Iyewa Also known as Ewa or Ìyá Wa, orisha of water, and associated with fertility
Obà Feminine deity, a warrior and huntress
Öya Also called Yánsàn, she is the Òrìshà of wind and lightning
Yemöja Orisha of saltwater and fertility, she is considered the mother of all the Òrìshà
Òsàálá Orisha who created the earth and man


I am
Agallu Orisha of transporters, rivers, the earth and volcanoes.
Elegba Orisha of communication, acts as a messenger between people and the other Orishas
Ibeii The Divine Twins - Both healers and help to maintain good health
Inle Orisha which represents the spirit of good
Obatalá Kindly father of all the orishas and all humanity
Obba The legitimate wife of Shango, Orisha of the home and marriage
Ode Father of Ochossi, associated with court cases
Ogun God of iron, metal and metal working, war and labor - Brute force, he defeats enemies and protects from those who do harm
Oko Orisha of cultivated land, the harvest, and plenty.
Oloddumare The central creative force, the concept of God
Osain Orisha of the trees and plants that grow wild in the rainforest
Oshosi Associated with prisons, the police and court matters the Orisha that grants intelligence and the ability to resolve problems
Oshun Orisha of love, wealth, fertility and water, ruler of the fresh water, the brooks, streams and rivers, and embodying love and fertility
Osun Represents the head and his function is to warn of danger
Oya Female Orisha and ruler of the winds, fire, thunderbolts, and the gates of the cemetery
Shango Rules over lightning, thunder, fire, the drums and dance
Yemaya Rules maternity as she is the mother of all

and

I am
Abassi Creator god of the Efik people in Nigeria
Abuk The first woman, patron of women and gardens
Adroa God of the Lugbara people, creator of Heaven and Earth
Adroanzi The children of Lugbara god Adroa, fond of following people at night
Agé Dahomey god of the wilderness and animals
Agwe The mother of the sea
Aha Njoku Goddess of yams and the women who care for them
Aja Forest Goddess of the Yoruba people - Teaches the use of medicinal herbs
Ajok God of the Lotuko tribe of Sudan. Has the power to raise the dead, but due to a bad experience vowed never to do so again
Anansi Trickster god of the Ashanti people - Created the sun and moon, and instituted the succession of night and day, He taught man to sow grain and till the fields
Arebati Sky and moon god of the Pygmies of Zaire. He created the first man from clay and brought him to life
Asa God of the Akamba people of Kenya - strong yet merciful lord and god of sustenance and consolation
Banga Ngbandi people of Zaires' god of fresh waters.
Bomazi Ancestral deity of the Congo
Buku West African sky god
Bumba Creator god of the Boshongo of Zaire, who vomited up the sun, earth, and all living creatures including man
Cghene Supreme god of the Isoko of Nigeria
Chiuta Rain god of the Tumbuka, supreme god of the tribe.
Chuku Supreme god of the Ibo peoples, all good comes from him - creator god, he also brings the rains which make the plants grow
Da Great serpent god of the Fon peoples in Dahomey
Deng Creator, rain, fertility, and sky god of the Dinka tribe
Domfe Kurumba god of rain, water and wind - He gave the first seeds for food plants to man
Dongo Songhai god of thunder
Dziva Creator Goddess of the Shona people in Zimbabwe
Edinkira Tree Goddess
Egungun-oya An aspect of the Yoruban Goddess of divination.
Enekpe Goddess of the family and guardian of destiny.
En-kai Rain god of the Maasai of East Africa, the one who blesses
Eseasar Earth Goddess
Eshu Yoruba god of beginnings, doorways and crossroads - He rules the opportunity and potentiality of a situation, and the risks and rewards inherent in it - also known as Exu (Brazil), Eleggua (Cuba),and Esu (West Africa), is the owner of every road of life
Faro Sky and water god of the Bambara people, continually reorganizing the cosmos
Gamab God of fate and the master of life and death
Gbadu Goddess of fate among
Gun Fon god of iron and war
Gunab The Khoikhoi god of evil
Gunuko One of the principal deities of the Nupe of Northern Nigeria.
Heitsi Khoikhoi god of the hunt - He has cycles of death and rebirth
Huntin A Xhosa tree spirit
Huve Supreme god of the Bushmen
Imana Creator God of the Banyarwanda people
Jok Creator god of the Alur tribesmen of Uganda and Zaire
Kaang Creator god of the African Bushmen, maker of all things and is responsible for all natural phenomenon
Kaka-Guie Protector of men and god of death and the afterlife
Kalunga Supreme being, god of the sky and of creation, all-knowing and all-seeing, and righteous judge of the dead whose decisions are characterized by wisdom and compassion - god of the sea, where the dead dwell
Khonvoum Hunter god of the Pygmies, creator of mankind and the jungles
Kombu Creator god
Legba He is a Yoruba god of destiny, supreme god s ky god, responsible for rain, thunder, and wind
Lisa Fon god of the sun, sky and power
Mami Wata African deity of the water and of excess
Mbaba Mwana Waresa Goddess of the Zulu people, who gave mankind the gift of beer
Mbomba Creator god and ancestral deity of the Mongo people, master of life and death - The sun, moon, and man are his children
Minga Bengale Shongon god of hunters, who taught mankind how to make nets
Mugasa Sky god of the Bambusi people of Zaire
Mugasha Bazabi god of water
Mukuru Ancestral god and creator god of the Herero bushmen of Namibia - He shows his compassion by providing the rain, caring for the elderly, and healing the sick
Mulungu Creator god in eastern Africa, sky god whose voice is thunder
Musso Koroni Goddess of discord and disorder
Nana Buluku Supreme god of the Fon tribe
Neiterogob Earth Goddess of the Masai
Nyalitch Supreme god of the Dinka - God of the sky and rain
Nzame Supreme god of the Fan people of the Congo
Obassi Supreme deity of the Ekoi and Ibibio of the Niger Delta
Obatala Creator of the human body in which his father Olorun breathes the soul - sky-god and god of the North
Odudua Yoruba god of the South
Oromila God of divination of the Benin people
Oshunmare The rainbow serpent of the Yoruba people
Pamba The creator deity of the Ovambo people
Quamta Supreme god of the Xhosa people of South Africa
Raluvumbha Supreme god of the Baventa of Transvaal
Ryangombe Baziba god of cattle
Shakpana Angry god of the Yoruba, who inflicts man with pox and madness
Shango God of thunder and ancestor of the Yoruba
Tore Wood god of the Pygmies of Zaire, patron of the hunt and lord of the animals - He manifests as storms and hides in the rainbow
Tsui Khoikhoi god of rain, thunder and sorcerers
Umvelinqangi Creator god of the Zulu, He manifests as thunder and earthquakes
Unumbotte Creator god of the Basari of Togo.
Wele Supreme god of the Kavirondo, He first created the heavens, the sun and the moon, and the other celestial bodies - Finally he created the earth and mankind
Woto Shongo god of fire
Xevioso The Thunder pantheon of Dahomey
Yangombi African god of creation.
Yansan Yoruba deity of the wind.
Yemaja Goddess of birth and fertility, and worshipped primarily by women

I tell you:

There is a time for everything,
and a season for every activity under heaven:
a time to be born and a time to die,
a time to plant and a time to uproot,

a time to kill and a time to heal,
a time to tear down and a time to build,

a time to weep and a time to laugh,
a time to mourn and a time to dance,

a time to scatter stones and a time to gather them,
a time to embrace and a time to refrain,

a time to search and a time to give up,
a time to keep and a time to throw away,

a time to tear and a time to mend,
a time to be silent and a time to speak,

a time to love and a time to hate,
a time for war and a time for peace.

Whatever is has already been,
and what will be has been before;
and I will call the past to account.

I will bring to judgment
both the righteous and the wicked,
for there will be a time for every activity,
a time for every deed

There is nothing better for a man than to enjoy his work, because that is his lot. For who can bring him to see what will happen after him?

Who can really direct him?
Who can predict his fate?
Who can divine his future?

I can
I am...

I am
Aesir Principal race of gods in Norse mythology: Odin, Thor, Baldur and others.
Andhrimnir The cook of the Aesir - He slaughters the cosmic boar every evening and cooks it; the boar is then returned to life that night to be cooked again the following day
Angrboda Goddess and wife of Loki - She mothered three beings, the wolf Fenrir, the serpent Jormungand and Hel, the goddess of death.
Astrild Goddess of love.
Atla Water goddess
Audhumla The primeval cow, formed from the melting ice
Balder Fairest of the gods, epitome of light, joy, innocence and beauty
Beyla The servant of Freyr - She may be related to dairy work or to mead
Borghild Goddess of the evening mist or moon, she slays the sun each evening
Bragi God of poets and the patron of all skaldi (poets) in Norse culture.
Brono The son of Balder. He is the god of daylight
Bylgia Water goddess
Dagur The personification of day, he drives the day chariot across the sky
Disen Protectors and mother figures
Eir Goddess of healing and shamanic healers, companion of the goddess Frigg - She taught her secrets only to women, who were the only healers in Norse society
Elli Goddess of old age
Fenrir The great wolf, child of Loki and Angrboda, who will eventually devour Odin on Ragnarok
Forseti God of justice who settles court disputes in his gilded hall
Freya Goddess of love, beauty and sensuality - She is the patroness of sexual encounters, as well as the foremost goddess of fertility and birth
Freyr God of fertility, sun and rain
Frigg Wife of Odin and the goddess of marriage and fertility
Gefion Goddess of agriculture and the plow - She is said to have created the island Zealand by plowing great tracks of land from Sweden, leaving the many lakes which dot the country
Gerd The wife of Freyr and a goddess of fertility
Heimdall The guardian of the bridge to Asgard and the messenger of the gods. He is the god of light and protection
Hel The goddess of death and ruler of the realm of the dead
Hermod The messenger of the gods. Often equated to the Greek god Hermes
Hod Blind god of darkness and winter
Holler God of disease and destruction. Drags people to his hall where he tortures them to death
Idun Goddess of the spring, eternal youth and the keeper of the golden apples which guarantee the gods immortality
Jord Goddess of the primitive and unpopulated earth
Jormungand The Midgard Serpent, an enormous serpent that encircles the earth, biting it's own tail
Kari Leader of the storm giants
Kvasir The wisest of the Vanir gods
Laga Goddess of wells and springs
Lofn Goddess of forbidden love, who blesses all illicit love affairs
Loki Trickster god of the Norse, concerned with thievery, magic and fire
Magni Son of Thor and god of brute strength
Mani God of the moon and brother of the sun goddess Sol - He drove the moon chariot through the sky each night
Miming Minor forest god
Mimir Wisest god of the Aesir
Modi God of battle wrath, he was the leader of the berserkers
Njord God of the sea, wind and fire. He bestows good fortune to those on the sea
Norns The triple goddesses of fate and destiny. They were Urd ("fate"), Verdandi ("necessity") and Skuld ("being")
Nott Goddess of night who mans the night-charion in it's track through the sky.
Odin The chief god of the Aesir and most important of the Norse deities, called the AllFather, and rules the gods in their council. He is the patron of war and death, poetry, wisdom, travelers, shamans and mystics
Ran Goddess of storms and the drowned dead
Saga Goddess of poetry and history
Sif Wife of Thor, and ancient fertility goddess.
Sjofn Goddess of love, passion and marital harmony
Skadi A frost giant and goddess of winter
Sleipnir The eight-legged horse of Odin, he could travel throughout the nine worlds and across land and sea
Sol Goddess of the sun, who guides the sun-chariot through the sky.
Syn Goddess of watchfulness and truth, often invoked by defendants at trial
Thor Thunder-god and the protector of men and gods, mighty warrior and keeper of the noble virtues
Tyr God of warriors and justice, fairness in battle and in life
Ull God of justice and dueling, archery and skiing.
Vali Son of Odin, Avenger
Valkyries Battle-maidens, messengers of Odin
Vanir Group of fertility and nature gods
Var Goddess of contracts and marriage agreements, she takes vengance on oathbreakers
Vidar Son of Odin and the god of silence and vengeance

and

I am
Apo Mountain God
Apocatequil Lightning god
Apu Illapu God of thunder
Apu Punchau Sun God, "Head of the Day"
Catequil God of thunder and lightning
Cavillaca Virgin goddess who became pregnant from eating a fruit made from the sperm of the Moon God, Coniraya
Chasca Goddess of the planet Venus, the dawn and the dusk. She is the servant of the sun and protector of virgins and young girls
Chasca Coyllur God of flowers and the protector of maidens
Cocomama Goddess of health, wealth and happiness
Coniraya Moon god
Copacati Lake goddess
Ekkeko God of wealth and prosperity
Huaca Group of gods of nature, found in the shape of rocks, mountains, trees, lakes
Illapa God of weather, thunder, lightning and rain
Inti Sun god and the protector and ancestor of the Incas
Ka-Ata-Killa Moon goddess
Kon God of the rain and the southern wind - He brings the rain from the north, and takes it with him when he returns
Mama Allpa Goddess of the Earth and of the harvest
Mama Cocha Goddess of the sea and provider of the sea's bounty, favorite of sefarers and fishermen
Mama Oello Mother goddess of the Incas - She taught them spinning
Mama Pacha Goddess of the earth and overseer of planting and harvesting; huge dragon which causes earthquakes
Mama Quilla Moon goddess and wife of the sun god, Inti - She oversees marriages, feast days and the calendar
Manco Capac God of fire and progenitor of the Incas
Pachacamac Earth god and creator of the world
Pariacaca Pre-Incan god of rain, water and storms
Paricia God who flodded the earth because men were unkind to him
Punchau Sun god and warrior, pictured as armed with darts
Supay God of death and the lord of the Underworld
Urcaguary God of buried or underground treasures
Vichama God of death and son of Inti
Viracocha The supreme deity, synthesis between the storm god and the sun god.
Zaramama Goddess of grain and corn

and also
and ever
and always

I am
Ac Yanto God of White Men
Acan God of Wine
Acat God of tattooers.
Ah Bolom Tzacab God of agriculture and the lord of the rain and thunder
Ah Cancum God of hunting
Ah Chun Caan Teaching god of the city of Merida
Ah Chuy Kak War god
Ah Ciliz God of solar eclipses
Ah Cun Can A war god known as the Serpent Charmer
Ah Cuxtal God of birth
Ah Hulneb War god
Ah Kin Sun god and the controller of drought and disease
Ah Kumix Uinicob Attendant water gods
Ah Mun God of maize or corn
Ah Muzencab Gods of bees
Ah Peku God of thunder
Ah Puch God of death and ruler of Mitnal, the lowest and most terrible of the nine hells
Ah Tabai god of hunting
Ah Uincir Dz'acab God of healing
Ah Uuc Ticab Deity of the underworld
Ahau-Kin Lord of the sun face, god of the sun
Ahmakiq God of agriculture who takes control of the wind when it threatens to destroy the crops
Ahulane A war god, known as the Archer
Ajbit One of thirteen deities who created human beings
Akhushtal Goddess of childbirth
Alaghom Naom Mother goddess of the Mayans, associated with the creation of the mind and of thought
Alom God of the sky and one of seven deities responsible for the creation of the world
Bacabs Giants who hold up the sky at the four cardinal points: Cauac, Ix Kan and Mulac
Backlum Chaam God of male sexuality
Balam Mayan for 'jaguar', deities protectors of individuals in their daily lives, and of the community from external menaces
Bitol One of the seven Mayan creator deities
Bolontiku A group of deities of the underworld
Buluc Chabtan God of war
Cabaguil One of the deities who created the world, 'Heart of the Sky'
Cakulha Deiety of the lesser lightning bolts
Camaxtli God of Fate
Camazotz Bat-god
Caprakan God of mountains and earthquakes
Cauac One of the four Bacabs, he is associated with the South and the color Red
Chac God of agriculture and rain
Chac Uayab Xoc God of fish
Chamer God of death
Chaob Gods of the wind, associated with the cardinal directions
Chibirias Earth goddess.
Chiccan Rain gods associated with the four cardinal directions - They create rain from the lakes in which they live
Cit Bolon Tum God of Medicine
Cizin God of death
Colel Cab Earth Goddess
Colop U Uichkin Sky God
Coyopa God of thunder
Cum Hau Death god
Ekchuah God of war, fierce and violent - god of merchants
Ghanan God of agriculture
Gucumatz Serpent god who brought civilization and agriculture to man
Hacha'kyum The Lacandon Maya god of real people
Hun Came Co-ruler of the Mayan Underworld
Hun Hunahpu Fertility god
Hunab Ku Supreme god and creator of the world
Hurakan Ancient god of wind and storm - He brings the displeasure of the gods to humans in the form of winds, storms and floods
Itzamna Founder of the Mayan culture and the state-god of the empire - He taught the people writing, heling and the use of the calendar
Itzananohk`u God of Lacandon
Ix One of the four Bacabs, associated with the West and the color black
Ixchel Earth and moon goddess, patron of weaving and pregnant women
Ixtab Goddess of the noose and the gallows, patron of those who died by suicide
Ixzaluoh Water goddess who invented weaving
Kan One of the Bacabs, associated with the East and the color yellow
Kan-u-Uayeyab Guardian of the cities
Kan-xib-yui God who recreated the earth afte the Bacabs destroyed it
Kianto The Lacandon god of foreigners and diseases
K'in Sun god
Kinich Ahau Sun god portrayed as a firebird or phoenix
Kukulcan Supreme god, the master of the four elements and the god of resurrection and reincarnation
Mulac One of the Bacabs, he is associated with the North and the color white
Naum God of the mind and thought
Nohochacyum God of creation
Tlacolotl God of evil
Tohil Fire god
Tzakol Sky god
Votan God of the drum.
Xaman Ek God of the north star, protector of merchants and travellers
Yaluk The most powerful of the lightning gods
Yum Caax God of maize and agriculture, personification of male beauty
Zotz Bat-god of caves, patron of the Zotzil Indians of Mexico
I AM
I AM
the God of all gods
The God of all
THE GOD
THE WORD MADE GOD
THE WORD GOD
THE TETRAGRAMMATON
THE FOUR LETTER WORD
THE ONLY WORD
GOD


Elo¯ hîm


Time or its own nature or necessity or chance
or the elements or a womb or Spirit are to be considered
not a combination of these, because of the soul's existence
The soul cannot be the cause of pleasure and pain

Those who practice meditation and union
see the divine soul power hidden in their own qualities
It is I - the one who rules over all these causes
from time to the soul

In this which vitalizes all things,
which appears in all things
the supreme
in this God-wheel the human spirit wanders around
thinking that the soul and the causer are different

When favored by this, one attains immortality
This has been sung as the supreme God
I the Supreme
It is the firm support, the imperishable
By knowing what is in there, God-knowers merge in God
intent on it, liberated from the womb
in Me, your God

What is joined together as perishable and imperishable,
as manifest and unmanifest---the Lord supports it all
Without the Lord, the soul is bound because of enjoying
by knowing the divine, one is released from all restriction

There are two unborn ones: the wise and the unwise,
the powerful and the powerless
Consciousness too is unborn that is connected
with the enjoyer and objects of enjoyment

The soul is infinite, universal, detached
When one discovers this triad, that is God
What is perishable is the material
What is immortal and imperishable is the bearer
Over both the perishable and the soul the divine one rules
I the Divine

By meditating on this, by union with this
and by entering into this being more and more
there finally occurs the cessation of every illusion
By knowing the divine, every restriction passes away
with disturbances ended, birth and death cease

By meditating on this
there is a third stage at the dissolution of the body
universal lordship
being absolute, one's desire is satisfied
That eternal should be known as present in the soul
Nothing higher than that can be known
I the Highest

When one recognizes the enjoyer, the object of enjoyment
and the universal causer, all has been said
This is the God
This is I
GOD

As the form of fire when latent in its material
is not perceived
and yet there is no disappearance of its potential
but it may be sparked again by a drill in its material
so both are found in the body by the use of AUM
By making one's body the lower friction-stick
and the word AUM the upper friction-stick
by practicing the friction of meditation
one may see the divine which is hidden come to light
I the AUM

As oil in sesame seeds, as butter in cream
as water in springs, and as fire in the friction-sticks,
so is the soul found in one's own self
if one looks for it with real discipline

The soul which pervades all things
as butter is contained in cream
which is rooted in self-knowledge and discipline
this is God, the highest mystic doctrine
This is God, the highest mystic doctrine
I the Doctrine

I, first controlling the mind and thought for truth,
discerned the light of fire and brought it out of the earth
With mind controlled, you are inspired by Me
for heaven and strength
With mind having controlled the powers
that go into heaven through thought
I inspire them to become great light
I the Light

The seers of the great god
control their mind and thoughts
The one who knows the rules has arranged the rituals
The chorus sings the glory of Me
You utter your prayer to Me your God with adoration
May these verses go forth like the sun on its path
May all the children of immortality listen
even those who have ascended to heaven
I the Heaven

Where the fire burns, where the wind blows
where the juice overflows, there mind is born
Inspired by Me one should delight in the prayer to Me
If you make this your foundation,
the past will not tarnish you

In a clean, level spot
without rubbish, fire, and blemishes
where the sound of water and other surroundings
are favorable to thought, not offensive to the eye,
in a hidden retreat protected from the wind
one should practice union

Fog, smoke, sun, fire, wind, fire-flies
lightning, crystal, and a moon
these are the preliminary appearances
before the manifestation of God in union
I the Union

When the fivefold quality of union has been produced
arising from earth, water, fire, air, and space
no sickness nor old age nor death
has the one who obtains a body made from the fire of union

Lightness, health, steadiness, a clear countenance,
a pleasant voice, a sweet odor, and scant excretions
these are the first stage in the progress of union

Just as a mirror covered by dust
shines brilliantly when it has been cleaned
so the embodied one on seeing the nature of the soul
becomes one, the goal attained, free from sorrow

When with the nature of the self, as with a lamp
a practicer of union sees here My nature
unborn, firm, from every nature free
by knowing the divine, one is released from all restriction
I the Divine

That I your God face all the quarters of heaven
It was born, is in the womb, is born, and will be born
It stands opposite creatures facing all directions
The God who is in fire, who is in water
who has entered into the whole universe,
who is in plants, who is in trees
to that God be the glory---yes, the glory
I the God

The one spreader of the net, who rules with power
who rules all the worlds with power
the one who stands alone
in their rising and continuing existence
those who know that one become immortal
I the Immortal

For I am the one, others notwithstanding for a moment
who rules all the worlds with power
watching over creatures as their protector
after creating them all, merging them together at the end
Having eyes and mouths everywhere, arms and feet everywhere
the one God making hands and wings
creates the heaven and the earth
I the Creator

Higher than this is God, the supreme, the infinite,
hidden in all things, body by body
the one embracing the universe
by knowing this as Lord, humans become immortal
I the Supreme
the Infinite
the Universal
radiant as the sun, beyond darkness
Only by knowing Me does one pass over death
there is no other path for going there
Nothing else is higher; nothing else is smaller
nothing greater than the one
that stands like a tree established in heaven
I the Tree
I the Branch

The whole world is filled by my Spirit
That which is beyond this world
is without form and without ill
Those who know that become immortal
but others go only to sorrow

A great Lord is the Spirit, the initiator of goodness
to its purest attainment, the glory of imperishable light
Spirit, the size of a thumb, is the inner soul
always seated in the hearts of beings,
it is reached by the heart, by understanding, by the mind
Those who know that become immortal
I am the Mind
I am the Spirit
I am the Heart
I am the whole Meaning

I surround the earth on all sides
and stand ten inches beyond
My Spirit in truth is the whole universe
whatever has been and whatever will be
also sovereign of immortality and whatever grows by food
My hands and feet are everywhere
everywhere my eyes and head and face
my ears are everywhere
I stand encompassing all

Seeming to have the quality of all the senses
it is empty of all the senses
the sovereign Lord of all, the great shelter of all
Though embodied in the nine-gated city
back and forth to the external flies the human spirit
I am the master of the universe, both the moving and non-moving

Without foot or hand, I am swift and a grabber
I see without eyes and hears without ears
I know whatever can be known, but no one knows it
People call Me the supreme primal Spirit
I am the Primal Spirit
I am the Primer
I am the Prime Mover

Subtler than the subtle, greater than the great
is the soul that is set in the heart of a being here
One sees it as being without active will
and becomes liberated from sorrow
when through the grace of the Creator
one sees the Lord and His greatness

I am the one who is without colour
diversified by His union power
I distribute many colours in My hidden purpose,
and into this, its end and beginning, the universe dissolves

I am divine
I am fire
I am the sun
I am the air
I am the moon
I am the seed
I am the God
I am the waters
I am the creator
I am GOD
I am God the Creator of Heaven and Earth
I am God the Creator of Heaven, Earth and Hell
I am God the Creator of Heaven and Hell
I am God the Creator of Heaven --- Io Sono Dio Creatore del Cielo

LA MIA DIVINA COMMEDIA PARADISO Canto I La gloria di colui che tutto move per l’universo penetra, e risplende in una parte più e meno altrove. Nel ciel che più de la sua luce prende fu’ io, e vidi cose che ridire né sa né può chi di là sù discende; perché appressando sé al suo disire, nostro intelletto si profonda tanto, che dietro la memoria non può ire. Veramente quant’ io del regno santo ne la mia mente potei far tesoro, sarà ora materia del mio canto. O buono Appollo, a l’ultimo lavoro fammi del tuo valor sì fatto vaso, come dimandi a dar l’amato alloro. Infino a qui l’un giogo di Parnaso assai mi fu; ma or con amendue m’è uopo intrar ne l’aringo rimaso. Entra nel petto mio, e spira tue sì come quando Marsïa traesti de la vagina de le membra sue. O divina virtù, se mi ti presti tanto che l’ombra del beato regno segnata nel mio capo io manifesti, vedra’mi al piè del tuo diletto legno venire, e coronarmi de le foglie che la materia e tu mi farai degno. Sì rade volte, padre, se ne coglie per trïunfare o cesare o poeta, colpa e vergogna de l’umane voglie, che parturir letizia in su la lieta delfica deïtà dovria la fronda peneia, quando alcun di sé asseta. Poca favilla gran fiamma seconda: forse di retro a me con miglior voci si pregherà perché Cirra risponda. Surge ai mortali per diverse foci la lucerna del mondo; ma da quella che quattro cerchi giugne con tre croci, con miglior corso e con migliore stella esce congiunta, e la mondana cera più a suo modo tempera e suggella. Fatto avea di là mane e di qua sera tal foce, e quasi tutto era là bianco quello emisperio, e l’altra parte nera, quando Beatrice in sul sinistro fianco vidi rivolta e riguardar nel sole: aguglia sì non li s’affisse unquanco. E sì come secondo raggio suole uscir del primo e risalire in suso, pur come pelegrin che tornar vuole, così de l’atto suo, per li occhi infuso ne l’imagine mia, il mio si fece, e fissi li occhi al sole oltre nostr’ uso. Molto è licito là, che qui non lece a le nostre virtù, mercé del loco fatto per proprio de l’umana spece. Io nol soffersi molto, né sì poco, ch’io nol vedessi sfavillar dintorno, com’ ferro che bogliente esce del foco; e di sùbito parve giorno a giorno essere aggiunto, come quei che puote avesse il ciel d’un altro sole addorno. Beatrice tutta ne l’etterne rote fissa con li occhi stava; e io in lei le luci fissi, di là sù rimote. Nel suo aspetto tal dentro mi fei, qual si fé Glauco nel gustar de l’erba che ’l fé consorto in mar de li altri dèi. Trasumanar significar per verba non si poria; però l’essemplo basti a cui esperïenza grazia serba. S’i’ era sol di me quel che creasti novellamente, amor che ’l ciel governi, tu ’l sai, che col tuo lume mi levasti. Quando la rota che tu sempiterni desiderato, a sé mi fece atteso con l’armonia che temperi e discerni, parvemi tanto allor del cielo acceso de la fiamma del sol, che pioggia o fiume lago non fece alcun tanto disteso. La novità del suono e ’l grande lume di lor cagion m’accesero un disio mai non sentito di cotanto acume. Ond’ ella, che vedea me sì com’ io, a quïetarmi l’animo commosso, pria ch’io a dimandar, la bocca aprio e cominciò: «Tu stesso ti fai grosso col falso imaginar, sì che non vedi ciò che vedresti se l’avessi scosso. Tu non se’ in terra, sì come tu credi; ma folgore, fuggendo il proprio sito, non corse come tu ch’ad esso riedi». S’io fui del primo dubbio disvestito per le sorrise parolette brevi, dentro ad un nuovo più fu’ inretito e dissi: «Già contento requïevi di grande ammirazion; ma ora ammiro com’ io trascenda questi corpi levi». Ond’ ella, appresso d’un pïo sospiro, li occhi drizzò ver’ me con quel sembiante che madre fa sovra figlio deliro, e cominciò: «Le cose tutte quante hanno ordine tra loro, e questo è forma che l’universo a Dio fa simigliante. Qui veggion l’alte creature l’orma de l’etterno valore, il qual è fine al quale è fatta la toccata norma. Ne l’ordine ch’io dico sono accline tutte nature, per diverse sorti, più al principio loro e men vicine; onde si muovono a diversi porti per lo gran mar de l’essere, e ciascuna con istinto a lei dato che la porti. Questi ne porta il foco inver’ la luna; questi ne’ cor mortali è permotore; questi la terra in sé stringe e aduna; né pur le creature che son fore d’intelligenza quest’ arco saetta, ma quelle c’hanno intelletto e amore. La provedenza, che cotanto assetta, del suo lume fa ’l ciel sempre quïeto nel qual si volge quel c’ha maggior fretta; e ora lì, come a sito decreto, cen porta la virtù di quella corda che ciò che scocca drizza in segno lieto. Vero è che, come forma non s’accorda molte fïate a l’intenzion de l’arte, perch’ a risponder la materia è sorda, così da questo corso si diparte talor la creatura, c’ha podere di piegar, così pinta, in altra parte; e sì come veder si può cadere foco di nube, sì l’impeto primo l’atterra torto da falso piacere. Non dei più ammirar, se bene stimo, lo tuo salir, se non come d’un rivo se d’alto monte scende giuso ad imo. Maraviglia sarebbe in te se, privo d’impedimento, giù ti fossi assiso, com’ a terra quïete in foco vivo». Quinci rivolse inver’ lo cielo il viso. Canto II O voi che siete in piccioletta barca, desiderosi d’ascoltar, seguiti dietro al mio legno che cantando varca, tornate a riveder li vostri liti: non vi mettete in pelago, ché forse, perdendo me, rimarreste smarriti. L’acqua ch’io prendo già mai non si corse; Minerva spira, e conducemi Appollo, e nove Muse mi dimostran l’Orse. Voialtri pochi che drizzaste il collo per tempo al pan de li angeli, del quale vivesi qui ma non sen vien satollo, metter potete ben per l’alto sale vostro navigio, servando mio solco dinanzi a l’acqua che ritorna equale. Que’ glorïosi che passaro al Colco non s’ammiraron come voi farete, quando Iasón vider fatto bifolco. La concreata e perpetüa sete del deïforme regno cen portava veloci quasi come ’l ciel vedete. Beatrice in suso, e io in lei guardava; e forse in tanto in quanto un quadrel posa e vola e da la noce si dischiava, giunto mi vidi ove mirabil cosa mi torse il viso a sé; e però quella cui non potea mia cura essere ascosa, volta ver’ me, sì lieta come bella, «Drizza la mente in Dio grata», mi disse, «che n’ha congiunti con la prima stella». Parev’ a me che nube ne coprisse lucida, spessa, solida e pulita, quasi adamante che lo sol ferisse. Per entro sé l’etterna margarita ne ricevette, com’ acqua recepe raggio di luce permanendo unita. S’io era corpo, e qui non si concepe com’ una dimensione altra patio, ch’esser convien se corpo in corpo repe, accender ne dovria più il disio di veder quella essenza in che si vede come nostra natura e Dio s’unio. Lì si vedrà ciò che tenem per fede, non dimostrato, ma fia per sé noto a guisa del ver primo che l’uom crede. Io rispuosi: «Madonna, sì devoto com’ esser posso più, ringrazio lui lo qual dal mortal mondo m’ha remoto. Ma ditemi: che son li segni bui di questo corpo, che là giuso in terra fan di Cain favoleggiare altrui?». Ella sorrise alquanto, e poi «S’elli erra l’oppinïon», mi disse, «d’i mortali dove chiave di senso non diserra, certo non ti dovrien punger li strali d’ammirazione omai, poi dietro ai sensi vedi che la ragione ha corte l’ali. Ma dimmi quel che tu da te ne pensi». E io: «Ciò che n’appar qua sù diverso credo che fanno i corpi rari e densi». Ed ella: «Certo assai vedrai sommerso nel falso il creder tuo, se bene ascolti l’argomentar ch’io li farò avverso. La spera ottava vi dimostra molti lumi, li quali e nel quale e nel quanto notar si posson di diversi volti. Se raro e denso ciò facesser tanto, una sola virtù sarebbe in tutti, più e men distributa e altrettanto. Virtù diverse esser convegnon frutti di princìpi formali, e quei, for ch’uno, seguiterieno a tua ragion distrutti. Ancor, se raro fosse di quel bruno cagion che tu dimandi, o d’oltre in parte fora di sua materia sì digiuno esto pianeto, o, sì come comparte lo grasso e ’l magro un corpo, così questo nel suo volume cangerebbe carte. Se ’l primo fosse, fora manifesto ne l’eclissi del sol, per trasparere lo lume come in altro raro ingesto. Questo non è: però è da vedere de l’altro; e s’elli avvien ch’io l’altro cassi, falsificato fia lo tuo parere. S’elli è che questo raro non trapassi, esser conviene un termine da onde lo suo contrario più passar non lassi; e indi l’altrui raggio si rifonde così come color torna per vetro lo qual di retro a sé piombo nasconde. Or dirai tu ch’el si dimostra tetro ivi lo raggio più che in altre parti, per esser lì refratto più a retro. Da questa instanza può deliberarti esperïenza, se già mai la provi, ch’esser suol fonte ai rivi di vostr’ arti. Tre specchi prenderai; e i due rimovi da te d’un modo, e l’altro, più rimosso, tr’ambo li primi li occhi tuoi ritrovi. Rivolto ad essi, fa che dopo il dosso ti stea un lume che i tre specchi accenda e torni a te da tutti ripercosso. Ben che nel quanto tanto non si stenda la vista più lontana, lì vedrai come convien ch’igualmente risplenda. Or, come ai colpi de li caldi rai de la neve riman nudo il suggetto e dal colore e dal freddo primai, così rimaso te ne l’intelletto voglio informar di luce sì vivace, che ti tremolerà nel suo aspetto. Dentro dal ciel de la divina pace si gira un corpo ne la cui virtute l’esser di tutto suo contento giace. Lo ciel seguente, c’ha tante vedute, quell’ esser parte per diverse essenze, da lui distratte e da lui contenute. Li altri giron per varie differenze le distinzion che dentro da sé hanno dispongono a lor fini e lor semenze. Questi organi del mondo così vanno, come tu vedi omai, di grado in grado, che di sù prendono e di sotto fanno. Riguarda bene omai sì com’ io vado per questo loco al vero che disiri, sì che poi sappi sol tener lo guado. Lo moto e la virtù d’i santi giri, come dal fabbro l’arte del martello, da’ beati motor convien che spiri; e ’l ciel cui tanti lumi fanno bello, de la mente profonda che lui volve prende l’image e fassene suggello. E come l’alma dentro a vostra polve per differenti membra e conformate a diverse potenze si risolve, così l’intelligenza sua bontate multiplicata per le stelle spiega, girando sé sovra sua unitate. Virtù diversa fa diversa lega col prezïoso corpo ch’ella avviva, nel qual, sì come vita in voi, si lega. Per la natura lieta onde deriva, la virtù mista per lo corpo luce come letizia per pupilla viva. Da essa vien ciò che da luce a luce par differente, non da denso e raro; essa è formal principio che produce, conforme a sua bontà, lo turbo e ’l chiaro». Canto III Quel sol che pria d’amor mi scaldò ’l petto, di bella verità m’avea scoverto, provando e riprovando, il dolce aspetto; e io, per confessar corretto e certo me stesso, tanto quanto si convenne leva’ il capo a proferer più erto; ma visïone apparve che ritenne a sé me tanto stretto, per vedersi, che di mia confession non mi sovvenne. Quali per vetri trasparenti e tersi, o ver per acque nitide e tranquille, non sì profonde che i fondi sien persi, tornan d’i nostri visi le postille debili sì, che perla in bianca fronte non vien men forte a le nostre pupille; tali vid’ io più facce a parlar pronte; per ch’io dentro a l’error contrario corsi a quel ch’accese amor tra l’omo e ’l fonte. Sùbito sì com’ io di lor m’accorsi, quelle stimando specchiati sembianti, per veder di cui fosser, li occhi torsi; e nulla vidi, e ritorsili avanti dritti nel lume de la dolce guida, che, sorridendo, ardea ne li occhi santi. «Non ti maravigliar perch’ io sorrida», mi disse, «appresso il tuo püeril coto, poi sopra ’l vero ancor lo piè non fida, ma te rivolve, come suole, a vòto: vere sustanze son ciò che tu vedi, qui rilegate per manco di voto. Però parla con esse e odi e credi; ché la verace luce che le appaga da sé non lascia lor torcer li piedi». E io a l’ombra che parea più vaga di ragionar, drizza’mi, e cominciai, quasi com’ uom cui troppa voglia smaga: «O ben creato spirito, che a’ rai di vita etterna la dolcezza senti che, non gustata, non s’intende mai, grazïoso mi fia se mi contenti del nome tuo e de la vostra sorte». Ond’ ella, pronta e con occhi ridenti: «La nostra carità non serra porte a giusta voglia, se non come quella che vuol simile a sé tutta sua corte. I’ fui nel mondo vergine sorella; e se la mente tua ben sé riguarda, non mi ti celerà l’esser più bella, ma riconoscerai ch’i’ son Piccarda, che, posta qui con questi altri beati, beata sono in la spera più tarda. Li nostri affetti, che solo infiammati son nel piacer de lo Spirito Santo, letizian del suo ordine formati. E questa sorte che par giù cotanto, però n’è data, perché fuor negletti li nostri voti, e vòti in alcun canto». Ond’ io a lei: «Ne’ mirabili aspetti vostri risplende non so che divino che vi trasmuta da’ primi concetti: però non fui a rimembrar festino; ma or m’aiuta ciò che tu mi dici, sì che raffigurar m’è più latino. Ma dimmi: voi che siete qui felici, disiderate voi più alto loco per più vedere e per più farvi amici?». Con quelle altr’ ombre pria sorrise un poco; da indi mi rispuose tanto lieta, ch’arder parea d’amor nel primo foco: «Frate, la nostra volontà quïeta virtù di carità, che fa volerne sol quel ch’avemo, e d’altro non ci asseta. Se disïassimo esser più superne, foran discordi li nostri disiri dal voler di colui che qui ne cerne; che vedrai non capere in questi giri, s’essere in carità è qui necesse, e se la sua natura ben rimiri. Anzi è formale ad esto beato esse tenersi dentro a la divina voglia, per ch’una fansi nostre voglie stesse; sì che, come noi sem di soglia in soglia per questo regno, a tutto il regno piace com’ a lo re che ’n suo voler ne ’nvoglia. E ’n la sua volontade è nostra pace: ell’ è quel mare al qual tutto si move ciò ch’ella crïa o che natura face». Chiaro mi fu allor come ogne dove in cielo è paradiso, etsi la grazia del sommo ben d’un modo non vi piove. Ma sì com’ elli avvien, s’un cibo sazia e d’un altro rimane ancor la gola, che quel si chere e di quel si ringrazia, così fec’ io con atto e con parola, per apprender da lei qual fu la tela onde non trasse infino a co la spuola. «Perfetta vita e alto merto inciela donna più sù», mi disse, «a la cui norma nel vostro mondo giù si veste e vela, perché fino al morir si vegghi e dorma con quello sposo ch’ogne voto accetta che caritate a suo piacer conforma. Dal mondo, per seguirla, giovinetta fuggi’mi, e nel suo abito mi chiusi e promisi la via de la sua setta. Uomini poi, a mal più ch’a bene usi, fuor mi rapiron de la dolce chiostra: Iddio si sa qual poi mia vita fusi. E quest’ altro splendor che ti si mostra da la mia destra parte e che s’accende di tutto il lume de la spera nostra, ciò ch’io dico di me, di sé intende; sorella fu, e così le fu tolta di capo l’ombra de le sacre bende. Ma poi che pur al mondo fu rivolta contra suo grado e contra buona usanza, non fu dal vel del cor già mai disciolta. Quest’ è la luce de la gran Costanza che del secondo vento di Soave generò ’l terzo e l’ultima possanza». Così parlommi, e poi cominciò ‘Ave, Maria’ cantando, e cantando vanio come per acqua cupa cosa grave. La vista mia, che tanto lei seguio quanto possibil fu, poi che la perse, volsesi al segno di maggior disio, e a Beatrice tutta si converse; ma quella folgorò nel mïo sguardo sì che da prima il viso non sofferse; e ciò mi fece a dimandar più tardo. Canto IV Intra due cibi, distanti e moventi d’un modo, prima si morria di fame, che liber’ omo l’un recasse ai denti; sì si starebbe un agno intra due brame di fieri lupi, igualmente temendo; sì si starebbe un cane intra due dame: per che, s’i’ mi tacea, me non riprendo, da li miei dubbi d’un modo sospinto, poi ch’era necessario, né commendo. Io mi tacea, ma ’l mio disir dipinto m’era nel viso, e ’l dimandar con ello, più caldo assai che per parlar distinto. Fé sì Beatrice qual fé Danïello, Nabuccodonosor levando d’ira, che l’avea fatto ingiustamente fello; e disse: «Io veggio ben come ti tira uno e altro disio, sì che tua cura sé stessa lega sì che fuor non spira. Tu argomenti: “Se ’l buon voler dura, la vïolenza altrui per qual ragione di meritar mi scema la misura?”. Ancor di dubitar ti dà cagione parer tornarsi l’anime a le stelle, secondo la sentenza di Platone. Queste son le question che nel tuo velle pontano igualmente; e però pria tratterò quella che più ha di felle. D’i Serafin colui che più s’india, Moïsè, Samuel, e quel Giovanni che prender vuoli, io dico, non Maria, non hanno in altro cielo i loro scanni che questi spirti che mo t’appariro, né hanno a l’esser lor più o meno anni; ma tutti fanno bello il primo giro, e differentemente han dolce vita per sentir più e men l’etterno spiro. Qui si mostraro, non perché sortita sia questa spera lor, ma per far segno de la celestïal c’ha men salita. Così parlar conviensi al vostro ingegno, però che solo da sensato apprende ciò che fa poscia d’intelletto degno. Per questo la Scrittura condescende a vostra facultate, e piedi e mano attribuisce a Dio e altro intende; e Santa Chiesa con aspetto umano Gabrïel e Michel vi rappresenta, e l’altro che Tobia rifece sano. Quel che Timeo de l’anime argomenta non è simile a ciò che qui si vede, però che, come dice, par che senta. Dice che l’alma a la sua stella riede, credendo quella quindi esser decisa quando natura per forma la diede; e forse sua sentenza è d’altra guisa che la voce non suona, ed esser puote con intenzion da non esser derisa. S’elli intende tornare a queste ruote l’onor de la influenza e ’l biasmo, forse in alcun vero suo arco percuote. Questo principio, male inteso, torse già tutto il mondo quasi, sì che Giove, Mercurio e Marte a nominar trascorse. L’altra dubitazion che ti commove ha men velen, però che sua malizia non ti poria menar da me altrove. Parere ingiusta la nostra giustizia ne li occhi d’i mortali, è argomento di fede e non d’eretica nequizia. Ma perché puote vostro accorgimento ben penetrare a questa veritate, come disiri, ti farò contento. Se vïolenza è quando quel che pate nïente conferisce a quel che sforza, non fuor quest’ alme per essa scusate: ché volontà, se non vuol, non s’ammorza, ma fa come natura face in foco, se mille volte vïolenza il torza. Per che, s’ella si piega assai o poco, segue la forza; e così queste fero possendo rifuggir nel santo loco. Se fosse stato lor volere intero, come tenne Lorenzo in su la grada, e fece Muzio a la sua man severo, così l’avria ripinte per la strada ond’ eran tratte, come fuoro sciolte; ma così salda voglia è troppo rada. E per queste parole, se ricolte l’hai come dei, è l’argomento casso che t’avria fatto noia ancor più volte. Ma or ti s’attraversa un altro passo dinanzi a li occhi, tal che per te stesso non usciresti: pria saresti lasso. Io t’ho per certo ne la mente messo ch’alma beata non poria mentire, però ch’è sempre al primo vero appresso; e poi potesti da Piccarda udire che l’affezion del vel Costanza tenne; sì ch’ella par qui meco contradire. Molte fïate già, frate, addivenne che, per fuggir periglio, contra grato si fé di quel che far non si convenne; come Almeone, che, di ciò pregato dal padre suo, la propria madre spense, per non perder pietà si fé spietato. A questo punto voglio che tu pense che la forza al voler si mischia, e fanno sì che scusar non si posson l’offense. Voglia assoluta non consente al danno; ma consentevi in tanto in quanto teme, se si ritrae, cadere in più affanno. Però, quando Piccarda quello spreme, de la voglia assoluta intende, e io de l’altra; sì che ver diciamo insieme». Cotal fu l’ondeggiar del santo rio ch’uscì del fonte ond’ ogne ver deriva; tal puose in pace uno e altro disio. «O amanza del primo amante, o diva», diss’ io appresso, «il cui parlar m’inonda e scalda sì, che più e più m’avviva, non è l’affezion mia tanto profonda, che basti a render voi grazia per grazia; ma quei che vede e puote a ciò risponda. Io veggio ben che già mai non si sazia nostro intelletto, se ’l ver non lo illustra di fuor dal qual nessun vero si spazia. Posasi in esso, come fera in lustra, tosto che giunto l’ha; e giugner puollo: se non, ciascun disio sarebbe frustra. Nasce per quello, a guisa di rampollo, a piè del vero il dubbio; ed è natura ch’al sommo pinge noi di collo in collo. Questo m’invita, questo m’assicura con reverenza, donna, a dimandarvi d’un’altra verità che m’è oscura. Io vo’ saper se l’uom può sodisfarvi ai voti manchi sì con altri beni, ch’a la vostra statera non sien parvi». Beatrice mi guardò con li occhi pieni di faville d’amor così divini, che, vinta, mia virtute diè le reni, e quasi mi perdei con li occhi chini. Canto V «S’io ti fiammeggio nel caldo d’amore di là dal modo che ’n terra si vede, sì che del viso tuo vinco il valore, non ti maravigliar, ché ciò procede da perfetto veder, che, come apprende, così nel bene appreso move il piede. Io veggio ben sì come già resplende ne l’intelletto tuo l’etterna luce, che, vista, sola e sempre amore accende; e s’altra cosa vostro amor seduce, non è se non di quella alcun vestigio, mal conosciuto, che quivi traluce. Tu vuo’ saper se con altro servigio, per manco voto, si può render tanto che l’anima sicuri di letigio». Sì cominciò Beatrice questo canto; e sì com’ uom che suo parlar non spezza, continüò così ’l processo santo: «Lo maggior don che Dio per sua larghezza fesse creando, e a la sua bontate più conformato, e quel ch’e’ più apprezza, fu de la volontà la libertate; di che le creature intelligenti, e tutte e sole, fuoro e son dotate. Or ti parrà, se tu quinci argomenti, l’alto valor del voto, s’è sì fatto che Dio consenta quando tu consenti; ché, nel fermar tra Dio e l’omo il patto, vittima fassi di questo tesoro, tal quale io dico; e fassi col suo atto. Dunque che render puossi per ristoro? Se credi bene usar quel c’hai offerto, di maltolletto vuo’ far buon lavoro. Tu se’ omai del maggior punto certo; ma perché Santa Chiesa in ciò dispensa, che par contra lo ver ch’i’ t’ho scoverto, convienti ancor sedere un poco a mensa, però che ’l cibo rigido c’hai preso, richiede ancora aiuto a tua dispensa. Apri la mente a quel ch’io ti paleso e fermalvi entro; ché non fa scïenza, sanza lo ritenere, avere inteso. Due cose si convegnono a l’essenza di questo sacrificio: l’una è quella di che si fa; l’altr’ è la convenenza. Quest’ ultima già mai non si cancella se non servata; e intorno di lei sì preciso di sopra si favella: però necessitato fu a li Ebrei pur l’offerere, ancor ch’alcuna offerta sì permutasse, come saver dei. L’altra, che per materia t’è aperta, puote ben esser tal, che non si falla se con altra materia si converta. Ma non trasmuti carco a la sua spalla per suo arbitrio alcun, sanza la volta e de la chiave bianca e de la gialla; e ogne permutanza credi stolta, se la cosa dimessa in la sorpresa come ’l quattro nel sei non è raccolta. Però qualunque cosa tanto pesa per suo valor che tragga ogne bilancia, sodisfar non si può con altra spesa. Non prendan li mortali il voto a ciancia; siate fedeli, e a ciò far non bieci, come Ieptè a la sua prima mancia; cui più si convenia dicer ‘Mal feci’, che, servando, far peggio; e così stolto ritrovar puoi il gran duca de’ Greci, onde pianse Efigènia il suo bel volto, e fé pianger di sé i folli e i savi ch’udir parlar di così fatto cólto. Siate, Cristiani, a muovervi più gravi: non siate come penna ad ogne vento, e non crediate ch’ogne acqua vi lavi. Avete il novo e ’l vecchio Testamento, e ’l pastor de la Chiesa che vi guida; questo vi basti a vostro salvamento. Se mala cupidigia altro vi grida, uomini siate, e non pecore matte, sì che ’l Giudeo di voi tra voi non rida! Non fate com’ agnel che lascia il latte de la sua madre, e semplice e lascivo seco medesmo a suo piacer combatte!». Così Beatrice a me com’ ïo scrivo; poi si rivolse tutta disïante a quella parte ove ’l mondo è più vivo. Lo suo tacere e ’l trasmutar sembiante puoser silenzio al mio cupido ingegno, che già nuove questioni avea davante; e sì come saetta che nel segno percuote pria che sia la corda queta, così corremmo nel secondo regno. Quivi la donna mia vid’ io sì lieta, come nel lume di quel ciel si mise, che più lucente se ne fé ’l pianeta. E se la stella si cambiò e rise, qual mi fec’ io che pur da mia natura trasmutabile son per tutte guise! Come ’n peschiera ch’è tranquilla e pura traggonsi i pesci a ciò che vien di fori per modo che lo stimin lor pastura, sì vid’ io ben più di mille splendori trarsi ver’ noi, e in ciascun s’udia: «Ecco chi crescerà li nostri amori». E sì come ciascuno a noi venìa, vedeasi l’ombra piena di letizia nel folgór chiaro che di lei uscia. Pensa, lettor, se quel che qui s’inizia non procedesse, come tu avresti di più savere angosciosa carizia; e per te vederai come da questi m’era in disio d’udir lor condizioni, sì come a li occhi mi fur manifesti. «O bene nato a cui veder li troni del trïunfo etternal concede grazia prima che la milizia s’abbandoni, del lume che per tutto il ciel si spazia noi semo accesi; e però, se disii di noi chiarirti, a tuo piacer ti sazia». Così da un di quelli spirti pii detto mi fu; e da Beatrice: «Dì, dì sicuramente, e credi come a dii». «Io veggio ben sì come tu t’annidi nel proprio lume, e che de li occhi il traggi, perch’ e’ corusca sì come tu ridi; ma non so chi tu se’, né perché aggi, anima degna, il grado de la spera che si vela a’ mortai con altrui raggi». Questo diss’ io diritto a la lumera che pria m’avea parlato; ond’ ella fessi lucente più assai di quel ch’ell’ era. Sì come il sol che si cela elli stessi per troppa luce, come ’l caldo ha róse le temperanze d’i vapori spessi, per più letizia sì mi si nascose dentro al suo raggio la figura santa; e così chiusa chiusa mi rispuose nel modo che ’l seguente canto canta. Canto VI «Poscia che Costantin l’aquila volse contr’ al corso del ciel, ch’ella seguio dietro a l’antico che Lavina tolse, cento e cent’ anni e più l’uccel di Dio ne lo stremo d’Europa si ritenne, vicino a’ monti de’ quai prima uscìo; e sotto l’ombra de le sacre penne governò ’l mondo lì di mano in mano, e, sì cangiando, in su la mia pervenne. Cesare fui e son Iustinïano, che, per voler del primo amor ch’i’ sento, d’entro le leggi trassi il troppo e ’l vano. E prima ch’io a l’ovra fossi attento, una natura in Cristo esser, non piùe, credea, e di tal fede era contento; ma ’l benedetto Agapito, che fue sommo pastore, a la fede sincera mi dirizzò con le parole sue. Io li credetti; e ciò che ’n sua fede era, vegg’ io or chiaro sì, come tu vedi ogni contradizione e falsa e vera. Tosto che con la Chiesa mossi i piedi, a Dio per grazia piacque di spirarmi l’alto lavoro, e tutto ’n lui mi diedi; e al mio Belisar commendai l’armi, cui la destra del ciel fu sì congiunta, che segno fu ch’i’ dovessi posarmi. Or qui a la question prima s’appunta la mia risposta; ma sua condizione mi stringe a seguitare alcuna giunta, perché tu veggi con quanta ragione si move contr’ al sacrosanto segno e chi ’l s’appropria e chi a lui s’oppone. Vedi quanta virtù l’ha fatto degno di reverenza; e cominciò da l’ora che Pallante morì per darli regno. Tu sai ch’el fece in Alba sua dimora per trecento anni e oltre, infino al fine che i tre a’ tre pugnar per lui ancora. E sai ch’el fé dal mal de le Sabine al dolor di Lucrezia in sette regi, vincendo intorno le genti vicine. Sai quel ch’el fé portato da li egregi Romani incontro a Brenno, incontro a Pirro, incontro a li altri principi e collegi; onde Torquato e Quinzio, che dal cirro negletto fu nomato, i Deci e ’ Fabi ebber la fama che volontier mirro. Esso atterrò l’orgoglio de li Aràbi che di retro ad Anibale passaro l’alpestre rocce, Po, di che tu labi. Sott’ esso giovanetti trïunfaro Scipïone e Pompeo; e a quel colle sotto ’l qual tu nascesti parve amaro. Poi, presso al tempo che tutto ’l ciel volle redur lo mondo a suo modo sereno, Cesare per voler di Roma il tolle. E quel che fé da Varo infino a Reno, Isara vide ed Era e vide Senna e ogne valle onde Rodano è pieno. Quel che fé poi ch’elli uscì di Ravenna e saltò Rubicon, fu di tal volo, che nol seguiteria lingua né penna. Inver’ la Spagna rivolse lo stuolo, poi ver’ Durazzo, e Farsalia percosse sì ch’al Nil caldo si sentì del duolo. Antandro e Simeonta, onde si mosse, rivide e là dov’ Ettore si cuba; e mal per Tolomeo poscia si scosse. Da indi scese folgorando a Iuba; onde si volse nel vostro occidente, ove sentia la pompeana tuba. Di quel che fé col baiulo seguente, Bruto con Cassio ne l’inferno latra, e Modena e Perugia fu dolente. Piangene ancor la trista Cleopatra, che, fuggendoli innanzi, dal colubro la morte prese subitana e atra. Con costui corse infino al lito rubro; con costui puose il mondo in tanta pace, che fu serrato a Giano il suo delubro. Ma ciò che ’l segno che parlar mi face fatto avea prima e poi era fatturo per lo regno mortal ch’a lui soggiace, diventa in apparenza poco e scuro, se in mano al terzo Cesare si mira con occhio chiaro e con affetto puro; ché la viva giustizia che mi spira, li concedette, in mano a quel ch’i’ dico, gloria di far vendetta a la sua ira. Or qui t’ammira in ciò ch’io ti replìco: poscia con Tito a far vendetta corse de la vendetta del peccato antico. E quando il dente longobardo morse la Santa Chiesa, sotto le sue ali Carlo Magno, vincendo, la soccorse. Omai puoi giudicar di quei cotali ch’io accusai di sopra e di lor falli, che son cagion di tutti vostri mali. L’uno al pubblico segno i gigli gialli oppone, e l’altro appropria quello a parte, sì ch’è forte a veder chi più si falli. Faccian li Ghibellin, faccian lor arte sott’ altro segno, ché mal segue quello sempre chi la giustizia e lui diparte; e non l’abbatta esto Carlo novello coi Guelfi suoi, ma tema de li artigli ch’a più alto leon trasser lo vello. Molte fïate già pianser li figli per la colpa del padre, e non si creda che Dio trasmuti l’armi per suoi gigli! Questa picciola stella si correda d’i buoni spirti che son stati attivi perché onore e fama li succeda: e quando li disiri poggian quivi, sì disvïando, pur convien che i raggi del vero amore in sù poggin men vivi. Ma nel commensurar d’i nostri gaggi col merto è parte di nostra letizia, perché non li vedem minor né maggi. Quindi addolcisce la viva giustizia in noi l’affetto sì, che non si puote torcer già mai ad alcuna nequizia. Diverse voci fanno dolci note; così diversi scanni in nostra vita rendon dolce armonia tra queste rote. E dentro a la presente margarita luce la luce di Romeo, di cui fu l’ovra grande e bella mal gradita. Ma i Provenzai che fecer contra lui non hanno riso; e però mal cammina qual si fa danno del ben fare altrui. Quattro figlie ebbe, e ciascuna reina, Ramondo Beringhiere, e ciò li fece Romeo, persona umìle e peregrina. E poi il mosser le parole biece a dimandar ragione a questo giusto, che li assegnò sette e cinque per diece, indi partissi povero e vetusto; e se ’l mondo sapesse il cor ch’elli ebbe mendicando sua vita a frusto a frusto, assai lo loda, e più lo loderebbe». Canto VII «Osanna, sanctus Deus sabaòth, superillustrans claritate tua felices ignes horum malacòth!». Così, volgendosi a la nota sua, fu viso a me cantare essa sustanza, sopra la qual doppio lume s’addua; ed essa e l’altre mossero a sua danza, e quasi velocissime faville mi si velar di sùbita distanza. Io dubitava e dicea ‘Dille, dille!’ fra me, ‘dille’ dicea, ‘a la mia donna che mi diseta con le dolci stille’. Ma quella reverenza che s’indonna di tutto me, pur per Be e per ice, mi richinava come l’uom ch’assonna. Poco sofferse me cotal Beatrice e cominciò, raggiandomi d’un riso tal, che nel foco faria l’uom felice: «Secondo mio infallibile avviso, come giusta vendetta giustamente punita fosse, t’ha in pensier miso; ma io ti solverò tosto la mente; e tu ascolta, ché le mie parole di gran sentenza ti faran presente. Per non soffrire a la virtù che vole freno a suo prode, quell’ uom che non nacque, dannando sé, dannò tutta sua prole; onde l’umana specie inferma giacque giù per secoli molti in grande errore, fin ch’al Verbo di Dio discender piacque u’ la natura, che dal suo fattore s’era allungata, unì a sé in persona con l’atto sol del suo etterno amore. Or drizza il viso a quel ch’or si ragiona: questa natura al suo fattore unita, qual fu creata, fu sincera e buona; ma per sé stessa pur fu ella sbandita di paradiso, però che si torse da via di verità e da sua vita. La pena dunque che la croce porse s’a la natura assunta si misura, nulla già mai sì giustamente morse; e così nulla fu di tanta ingiura, guardando a la persona che sofferse, in che era contratta tal natura. Però d’un atto uscir cose diverse: ch’a Dio e a’ Giudei piacque una morte; per lei tremò la terra e ’l ciel s’aperse. Non ti dee oramai parer più forte, quando si dice che giusta vendetta poscia vengiata fu da giusta corte. Ma io veggi’ or la tua mente ristretta di pensiero in pensier dentro ad un nodo, del qual con gran disio solver s’aspetta. Tu dici: “Ben discerno ciò ch’i’ odo; ma perché Dio volesse, m’è occulto, a nostra redenzion pur questo modo”. Questo decreto, frate, sta sepulto a li occhi di ciascuno il cui ingegno ne la fiamma d’amor non è adulto. Veramente, però ch’a questo segno molto si mira e poco si discerne, dirò perché tal modo fu più degno. La divina bontà, che da sé sperne ogne livore, ardendo in sé, sfavilla sì che dispiega le bellezze etterne. Ciò che da lei sanza mezzo distilla non ha poi fine, perché non si move la sua imprenta quand’ ella sigilla. Ciò che da essa sanza mezzo piove libero è tutto, perché non soggiace a la virtute de le cose nove. Più l’è conforme, e però più le piace; ché l’ardor santo ch’ogne cosa raggia, ne la più somigliante è più vivace. Di tutte queste dote s’avvantaggia l’umana creatura, e s’una manca, di sua nobilità convien che caggia. Solo il peccato è quel che la disfranca e falla dissimìle al sommo bene, per che del lume suo poco s’imbianca; e in sua dignità mai non rivene, se non rïempie, dove colpa vòta, contra mal dilettar con giuste pene. Vostra natura, quando peccò tota nel seme suo, da queste dignitadi, come di paradiso, fu remota; né ricovrar potiensi, se tu badi ben sottilmente, per alcuna via, sanza passar per un di questi guadi: o che Dio solo per sua cortesia dimesso avesse, o che l’uom per sé isso avesse sodisfatto a sua follia. Ficca mo l’occhio per entro l’abisso de l’etterno consiglio, quanto puoi al mio parlar distrettamente fisso. Non potea l’uomo ne’ termini suoi mai sodisfar, per non potere ir giuso con umiltate obedïendo poi, quanto disobediendo intese ir suso; e questa è la cagion per che l’uom fue da poter sodisfar per sé dischiuso. Dunque a Dio convenia con le vie sue riparar l’omo a sua intera vita, dico con l’una, o ver con amendue. Ma perché l’ovra tanto è più gradita da l’operante, quanto più appresenta de la bontà del core ond’ ell’ è uscita, la divina bontà che ’l mondo imprenta, di proceder per tutte le sue vie, a rilevarvi suso, fu contenta. Né tra l’ultima notte e ’l primo die sì alto o sì magnifico processo, o per l’una o per l’altra, fu o fie: ché più largo fu Dio a dar sé stesso per far l’uom sufficiente a rilevarsi, che s’elli avesse sol da sé dimesso; e tutti li altri modi erano scarsi a la giustizia, se ’l Figliuol di Dio non fosse umilïato ad incarnarsi. Or per empierti bene ogne disio, ritorno a dichiararti in alcun loco, perché tu veggi lì così com’ io. Tu dici: “Io veggio l’acqua, io veggio il foco, l’aere e la terra e tutte lor misture venire a corruzione, e durar poco; e queste cose pur furon creature; per che, se ciò ch’è detto è stato vero, esser dovrien da corruzion sicure”. Li angeli, frate, e ’l paese sincero nel qual tu se’, dir si posson creati, sì come sono, in loro essere intero; ma li alimenti che tu hai nomati e quelle cose che di lor si fanno da creata virtù sono informati. Creata fu la materia ch’elli hanno; creata fu la virtù informante in queste stelle che ’ntorno a lor vanno. L’anima d’ogne bruto e de le piante di complession potenzïata tira lo raggio e ’l moto de le luci sante; ma vostra vita sanza mezzo spira la somma beninanza, e la innamora di sé sì che poi sempre la disira. E quinci puoi argomentare ancora vostra resurrezion, se tu ripensi come l’umana carne fessi allora che li primi parenti intrambo fensi». Canto VIII Solea creder lo mondo in suo periclo che la bella Ciprigna il folle amore raggiasse, volta nel terzo epiciclo; per che non pur a lei faceano onore di sacrificio e di votivo grido le genti antiche ne l’antico errore; ma Dïone onoravano e Cupido, quella per madre sua, questo per figlio, e dicean ch’el sedette in grembo a Dido; e da costei ond’ io principio piglio pigliavano il vocabol de la stella che ’l sol vagheggia or da coppa or da ciglio. Io non m’accorsi del salire in ella; ma d’esservi entro mi fé assai fede la donna mia ch’i’ vidi far più bella. E come in fiamma favilla si vede, e come in voce voce si discerne, quand’ una è ferma e altra va e riede, vid’ io in essa luce altre lucerne muoversi in giro più e men correnti, al modo, credo, di lor viste interne. Di fredda nube non disceser venti, o visibili o no, tanto festini, che non paressero impediti e lenti a chi avesse quei lumi divini veduti a noi venir, lasciando il giro pria cominciato in li alti Serafini; e dentro a quei che più innanzi appariro sonava ‘Osanna’ sì, che unque poi di rïudir non fui sanza disiro. Indi si fece l’un più presso a noi e solo incominciò: «Tutti sem presti al tuo piacer, perché di noi ti gioi. Noi ci volgiam coi principi celesti d’un giro e d’un girare e d’una sete, ai quali tu del mondo già dicesti: ‘Voi che ’ntendendo il terzo ciel movete’; e sem sì pien d’amor, che, per piacerti, non fia men dolce un poco di quïete». Poscia che li occhi miei si fuoro offerti a la mia donna reverenti, ed essa fatti li avea di sé contenti e certi, rivolsersi a la luce che promessa tanto s’avea, e «Deh, chi siete?» fue la voce mia di grande affetto impressa. E quanta e quale vid’ io lei far piùe per allegrezza nova che s’accrebbe, quando parlai, a l’allegrezze sue! Così fatta, mi disse: «Il mondo m’ebbe giù poco tempo; e se più fosse stato, molto sarà di mal, che non sarebbe. La mia letizia mi ti tien celato che mi raggia dintorno e mi nasconde quasi animal di sua seta fasciato. Assai m’amasti, e avesti ben onde; che s’io fossi giù stato, io ti mostrava di mio amor più oltre che le fronde. Quella sinistra riva che si lava di Rodano poi ch’è misto con Sorga, per suo segnore a tempo m’aspettava, e quel corno d’Ausonia che s’imborga di Bari e di Gaeta e di Catona, da ove Tronto e Verde in mare sgorga. Fulgeami già in fronte la corona di quella terra che ’l Danubio riga poi che le ripe tedesche abbandona. E la bella Trinacria, che caliga tra Pachino e Peloro, sopra ’l golfo che riceve da Euro maggior briga, non per Tifeo ma per nascente solfo, attesi avrebbe li suoi regi ancora, nati per me di Carlo e di Ridolfo, se mala segnoria, che sempre accora li popoli suggetti, non avesse mosso Palermo a gridar: “Mora, mora!”. E se mio frate questo antivedesse, l’avara povertà di Catalogna già fuggeria, perché non li offendesse; ché veramente proveder bisogna per lui, o per altrui, sì ch’a sua barca carcata più d’incarco non si pogna. La sua natura, che di larga parca discese, avria mestier di tal milizia che non curasse di mettere in arca». «Però ch’i’ credo che l’alta letizia che ’l tuo parlar m’infonde, segnor mio, là ’ve ogne ben si termina e s’inizia, per te si veggia come la vegg’ io, grata m’è più; e anco quest’ ho caro perché ’l discerni rimirando in Dio. Fatto m’hai lieto, e così mi fa chiaro, poi che, parlando, a dubitar m’hai mosso com’ esser può, di dolce seme, amaro». Questo io a lui; ed elli a me: «S’io posso mostrarti un vero, a quel che tu dimandi terrai lo viso come tien lo dosso. Lo ben che tutto il regno che tu scandi volge e contenta, fa esser virtute sua provedenza in questi corpi grandi. E non pur le nature provedute sono in la mente ch’è da sé perfetta, ma esse insieme con la lor salute: per che quantunque quest’ arco saetta disposto cade a proveduto fine, sì come cosa in suo segno diretta. Se ciò non fosse, il ciel che tu cammine producerebbe sì li suoi effetti, che non sarebbero arti, ma ruine; e ciò esser non può, se li ’ntelletti che muovon queste stelle non son manchi, e manco il primo, che non li ha perfetti. Vuo’ tu che questo ver più ti s’imbianchi?». E io: «Non già; ché impossibil veggio che la natura, in quel ch’è uopo, stanchi». Ond’ elli ancora: «Or dì: sarebbe il peggio per l’omo in terra, se non fosse cive?». «Sì», rispuos’ io; «e qui ragion non cheggio». «E puot’ elli esser, se giù non si vive diversamente per diversi offici? Non, se ’l maestro vostro ben vi scrive». Sì venne deducendo infino a quici; poscia conchiuse: «Dunque esser diverse convien di vostri effetti le radici: per ch’un nasce Solone e altro Serse, altro Melchisedèch e altro quello che, volando per l’aere, il figlio perse. La circular natura, ch’è suggello a la cera mortal, fa ben sua arte, ma non distingue l’un da l’altro ostello. Quinci addivien ch’Esaù si diparte per seme da Iacòb; e vien Quirino da sì vil padre, che si rende a Marte. Natura generata il suo cammino simil farebbe sempre a’ generanti, se non vincesse il proveder divino. Or quel che t’era dietro t’è davanti: ma perché sappi che di te mi giova, un corollario voglio che t’ammanti. Sempre natura, se fortuna trova discorde a sé, com’ ogne altra semente fuor di sua regïon, fa mala prova. E se ’l mondo là giù ponesse mente al fondamento che natura pone, seguendo lui, avria buona la gente. Ma voi torcete a la religïone tal che fia nato a cignersi la spada, e fate re di tal ch’è da sermone; onde la traccia vostra è fuor di strada». Canto IX Da poi che Carlo tuo, bella Clemenza, m’ebbe chiarito, mi narrò li ’nganni che ricever dovea la sua semenza; ma disse: «Taci e lascia muover li anni»; sì ch’io non posso dir se non che pianto giusto verrà di retro ai vostri danni. E già la vita di quel lume santo rivolta s’era al Sol che la rïempie come quel ben ch’a ogne cosa è tanto. Ahi anime ingannate e fatture empie, che da sì fatto ben torcete i cuori, drizzando in vanità le vostre tempie! Ed ecco un altro di quelli splendori ver’ me si fece, e ’l suo voler piacermi significava nel chiarir di fori. Li occhi di Bëatrice, ch’eran fermi sovra me, come pria, di caro assenso al mio disio certificato fermi. «Deh, metti al mio voler tosto compenso, beato spirto», dissi, «e fammi prova ch’i’ possa in te refletter quel ch’io penso!». Onde la luce che m’era ancor nova, del suo profondo, ond’ ella pria cantava, seguette come a cui di ben far giova: «In quella parte de la terra prava italica che siede tra Rïalto e le fontane di Brenta e di Piava, si leva un colle, e non surge molt’ alto, là onde scese già una facella che fece a la contrada un grande assalto. D’una radice nacqui e io ed ella: Cunizza fui chiamata, e qui refulgo perché mi vinse il lume d’esta stella; ma lietamente a me medesma indulgo la cagion di mia sorte, e non mi noia; che parria forse forte al vostro vulgo. Di questa luculenta e cara gioia del nostro cielo che più m’è propinqua, grande fama rimase; e pria che moia, questo centesimo anno ancor s’incinqua: vedi se far si dee l’omo eccellente, sì ch’altra vita la prima relinqua. E ciò non pensa la turba presente che Tagliamento e Adice richiude, né per esser battuta ancor si pente; ma tosto fia che Padova al palude cangerà l’acqua che Vincenza bagna, per essere al dover le genti crude; e dove Sile e Cagnan s’accompagna, tal signoreggia e va con la testa alta, che già per lui carpir si fa la ragna. Piangerà Feltro ancora la difalta de l’empio suo pastor, che sarà sconcia sì, che per simil non s’entrò in malta. Troppo sarebbe larga la bigoncia che ricevesse il sangue ferrarese, e stanco chi ’l pesasse a oncia a oncia, che donerà questo prete cortese per mostrarsi di parte; e cotai doni conformi fieno al viver del paese. Sù sono specchi, voi dicete Troni, onde refulge a noi Dio giudicante; sì che questi parlar ne paion buoni». Qui si tacette; e fecemi sembiante che fosse ad altro volta, per la rota in che si mise com’ era davante. L’altra letizia, che m’era già nota per cara cosa, mi si fece in vista qual fin balasso in che lo sol percuota. Per letiziar là sù fulgor s’acquista, sì come riso qui; ma giù s’abbuia l’ombra di fuor, come la mente è trista. «Dio vede tutto, e tuo veder s’inluia», diss’ io, «beato spirto, sì che nulla voglia di sé a te puot’ esser fuia. Dunque la voce tua, che ’l ciel trastulla sempre col canto di quei fuochi pii che di sei ali facen la coculla, perché non satisface a’ miei disii? Già non attendere’ io tua dimanda, s’io m’intuassi, come tu t’inmii». «La maggior valle in che l’acqua si spanda», incominciaro allor le sue parole, «fuor di quel mar che la terra inghirlanda, tra ’ discordanti liti contra ’l sole tanto sen va, che fa meridïano là dove l’orizzonte pria far suole. Di quella valle fu’ io litorano tra Ebro e Macra, che per cammin corto parte lo Genovese dal Toscano. Ad un occaso quasi e ad un orto Buggea siede e la terra ond’ io fui, che fé del sangue suo già caldo il porto. Folco mi disse quella gente a cui fu noto il nome mio; e questo cielo di me s’imprenta, com’ io fe’ di lui; ché più non arse la figlia di Belo, noiando e a Sicheo e a Creusa, di me, infin che si convenne al pelo; né quella Rodopëa che delusa fu da Demofoonte, né Alcide quando Iole nel core ebbe rinchiusa. Non però qui si pente, ma si ride, non de la colpa, ch’a mente non torna, ma del valor ch’ordinò e provide. Qui si rimira ne l’arte ch’addorna cotanto affetto, e discernesi ’l bene per che ’l mondo di sù quel di giù torna. Ma perché tutte le tue voglie piene ten porti che son nate in questa spera, proceder ancor oltre mi convene. Tu vuo’ saper chi è in questa lumera che qui appresso me così scintilla come raggio di sole in acqua mera. Or sappi che là entro si tranquilla Raab; e a nostr’ ordine congiunta, di lei nel sommo grado si sigilla. Da questo cielo, in cui l’ombra s’appunta che ’l vostro mondo face, pria ch’altr’ alma del trïunfo di Cristo fu assunta. Ben si convenne lei lasciar per palma in alcun cielo de l’alta vittoria che s’acquistò con l’una e l’altra palma, perch’ ella favorò la prima gloria di Iosüè in su la Terra Santa, che poco tocca al papa la memoria. La tua città, che di colui è pianta che pria volse le spalle al suo fattore e di cui è la ’nvidia tanto pianta, produce e spande il maladetto fiore c’ha disvïate le pecore e li agni, però che fatto ha lupo del pastore. Per questo l’Evangelio e i dottor magni son derelitti, e solo ai Decretali si studia, sì che pare a’ lor vivagni. A questo intende il papa e ’ cardinali; non vanno i lor pensieri a Nazarette, là dove Gabrïello aperse l’ali. Ma Vaticano e l’altre parti elette di Roma che son state cimitero a la milizia che Pietro seguette, tosto libere fien de l’avoltero». Canto X Guardando nel suo Figlio con l’Amore che l’uno e l’altro etternalmente spira, lo primo e ineffabile Valore quanto per mente e per loco si gira con tant’ ordine fé, ch’esser non puote sanza gustar di lui chi ciò rimira. Leva dunque, lettore, a l’alte rote meco la vista, dritto a quella parte dove l’un moto e l’altro si percuote; e lì comincia a vagheggiar ne l’arte di quel maestro che dentro a sé l’ama, tanto che mai da lei l’occhio non parte. Vedi come da indi si dirama l’oblico cerchio che i pianeti porta, per sodisfare al mondo che li chiama. Che se la strada lor non fosse torta, molta virtù nel ciel sarebbe in vano, e quasi ogne potenza qua giù morta; e se dal dritto più o men lontano fosse ’l partire, assai sarebbe manco e giù e sù de l’ordine mondano. Or ti riman, lettor, sovra ’l tuo banco, dietro pensando a ciò che si preliba, s’esser vuoi lieto assai prima che stanco. Messo t’ho innanzi: omai per te ti ciba; ché a sé torce tutta la mia cura quella materia ond’ io son fatto scriba. Lo ministro maggior de la natura, che del valor del ciel lo mondo imprenta e col suo lume il tempo ne misura, con quella parte che sù si rammenta congiunto, si girava per le spire in che più tosto ognora s’appresenta; e io era con lui; ma del salire non m’accors’ io, se non com’ uom s’accorge, anzi ’l primo pensier, del suo venire. È Bëatrice quella che sì scorge di bene in meglio, sì subitamente che l’atto suo per tempo non si sporge. Quant’ esser convenia da sé lucente quel ch’era dentro al sol dov’ io entra’mi, non per color, ma per lume parvente! Perch’ io lo ’ngegno e l’arte e l’uso chiami, sì nol direi che mai s’imaginasse; ma creder puossi e di veder si brami. E se le fantasie nostre son basse a tanta altezza, non è maraviglia; ché sopra ’l sol non fu occhio ch’andasse. Tal era quivi la quarta famiglia de l’alto Padre, che sempre la sazia, mostrando come spira e come figlia. E Bëatrice cominciò: «Ringrazia, ringrazia il Sol de li angeli, ch’a questo sensibil t’ha levato per sua grazia». Cor di mortal non fu mai sì digesto a divozione e a rendersi a Dio con tutto ’l suo gradir cotanto presto, come a quelle parole mi fec’ io; e sì tutto ’l mio amore in lui si mise, che Bëatrice eclissò ne l’oblio. Non le dispiacque; ma sì se ne rise, che lo splendor de li occhi suoi ridenti mia mente unita in più cose divise. Io vidi più folgór vivi e vincenti far di noi centro e di sé far corona, più dolci in voce che in vista lucenti: così cinger la figlia di Latona vedem talvolta, quando l’aere è pregno, sì che ritenga il fil che fa la zona. Ne la corte del cielo, ond’ io rivegno, si trovan molte gioie care e belle tanto che non si posson trar del regno; e ’l canto di quei lumi era di quelle; chi non s’impenna sì che là sù voli, dal muto aspetti quindi le novelle. Poi, sì cantando, quelli ardenti soli si fuor girati intorno a noi tre volte, come stelle vicine a’ fermi poli, donne mi parver, non da ballo sciolte, ma che s’arrestin tacite, ascoltando fin che le nove note hanno ricolte. E dentro a l’un senti’ cominciar: «Quando lo raggio de la grazia, onde s’accende verace amore e che poi cresce amando, multiplicato in te tanto resplende, che ti conduce su per quella scala u’ sanza risalir nessun discende; qual ti negasse il vin de la sua fiala per la tua sete, in libertà non fora se non com’ acqua ch’al mar non si cala. Tu vuo’ saper di quai piante s’infiora questa ghirlanda che ’ntorno vagheggia la bella donna ch’al ciel t’avvalora. Io fui de li agni de la santa greggia che Domenico mena per cammino u’ ben s’impingua se non si vaneggia. Questi che m’è a destra più vicino, frate e maestro fummi, ed esso Alberto è di Cologna, e io Thomas d’Aquino. Se sì di tutti li altri esser vuo’ certo, di retro al mio parlar ten vien col viso girando su per lo beato serto. Quell’ altro fiammeggiare esce del riso di Grazïan, che l’uno e l’altro foro aiutò sì che piace in paradiso. L’altro ch’appresso addorna il nostro coro, quel Pietro fu che con la poverella offerse a Santa Chiesa suo tesoro. La quinta luce, ch’è tra noi più bella, spira di tale amor, che tutto ’l mondo là giù ne gola di saper novella: entro v’è l’alta mente u’ sì profondo saver fu messo, che, se ’l vero è vero, a veder tanto non surse il secondo. Appresso vedi il lume di quel cero che giù in carne più a dentro vide l’angelica natura e ’l ministero. Ne l’altra piccioletta luce ride quello avvocato de’ tempi cristiani del cui latino Augustin si provide. Or se tu l’occhio de la mente trani di luce in luce dietro a le mie lode, già de l’ottava con sete rimani. Per vedere ogne ben dentro vi gode l’anima santa che ’l mondo fallace fa manifesto a chi di lei ben ode. Lo corpo ond’ ella fu cacciata giace giuso in Cieldauro; ed essa da martiro e da essilio venne a questa pace. Vedi oltre fiammeggiar l’ardente spiro d’Isidoro, di Beda e di Riccardo, che a considerar fu più che viro. Questi onde a me ritorna il tuo riguardo, è ’l lume d’uno spirto che ’n pensieri gravi a morir li parve venir tardo: essa è la luce etterna di Sigieri, che, leggendo nel Vico de li Strami, silogizzò invidïosi veri». Indi, come orologio che ne chiami ne l’ora che la sposa di Dio surge a mattinar lo sposo perché l’ami, che l’una parte e l’altra tira e urge, tin tin sonando con sì dolce nota, che ’l ben disposto spirto d’amor turge; così vid’ ïo la gloriosa rota muoversi e render voce a voce in tempra e in dolcezza ch’esser non pò nota se non colà dove gioir s’insempra. Canto XI O insensata cura de’ mortali, quanto son difettivi silogismi quei che ti fanno in basso batter l’ali! Chi dietro a iura e chi ad amforismi sen giva, e chi seguendo sacerdozio, e chi regnar per forza o per sofismi, e chi rubare e chi civil negozio, chi nel diletto de la carne involto s’affaticava e chi si dava a l’ozio, quando, da tutte queste cose sciolto, con Bëatrice m’era suso in cielo cotanto glorïosamente accolto. Poi che ciascuno fu tornato ne lo punto del cerchio in che avanti s’era, fermossi, come a candellier candelo. E io senti’ dentro a quella lumera che pria m’avea parlato, sorridendo incominciar, faccendosi più mera: «Così com’ io del suo raggio resplendo, sì, riguardando ne la luce etterna, li tuoi pensieri onde cagioni apprendo. Tu dubbi, e hai voler che si ricerna in sì aperta e ’n sì distesa lingua lo dicer mio, ch’al tuo sentir si sterna, ove dinanzi dissi: “U’ ben s’impingua”, e là u’ dissi: “Non nacque il secondo”; e qui è uopo che ben si distingua. La provedenza, che governa il mondo con quel consiglio nel quale ogne aspetto creato è vinto pria che vada al fondo, però che andasse ver’ lo suo diletto la sposa di colui ch’ad alte grida disposò lei col sangue benedetto, in sé sicura e anche a lui più fida, due principi ordinò in suo favore, che quinci e quindi le fosser per guida. L’un fu tutto serafico in ardore; l’altro per sapïenza in terra fue di cherubica luce uno splendore. De l’un dirò, però che d’amendue si dice l’un pregiando, qual ch’om prende, perch’ ad un fine fur l’opere sue. Intra Tupino e l’acqua che discende del colle eletto dal beato Ubaldo, fertile costa d’alto monte pende, onde Perugia sente freddo e caldo da Porta Sole; e di rietro le piange per grave giogo Nocera con Gualdo. Di questa costa, là dov’ ella frange più sua rattezza, nacque al mondo un sole, come fa questo talvolta di Gange. Però chi d’esso loco fa parole, non dica Ascesi, ché direbbe corto, ma Orïente, se proprio dir vuole. Non era ancor molto lontan da l’orto, ch’el cominciò a far sentir la terra de la sua gran virtute alcun conforto; ché per tal donna, giovinetto, in guerra del padre corse, a cui, come a la morte, la porta del piacer nessun diserra; e dinanzi a la sua spirital corte et coram patre le si fece unito; poscia di dì in dì l’amò più forte. Questa, privata del primo marito, millecent’ anni e più dispetta e scura fino a costui si stette sanza invito; né valse udir che la trovò sicura con Amiclate, al suon de la sua voce, colui ch’a tutto ’l mondo fé paura; né valse esser costante né feroce, sì che, dove Maria rimase giuso, ella con Cristo pianse in su la croce. Ma perch’ io non proceda troppo chiuso, Francesco e Povertà per questi amanti prendi oramai nel mio parlar diffuso. La lor concordia e i lor lieti sembianti, amore e maraviglia e dolce sguardo facieno esser cagion di pensier santi; tanto che ’l venerabile Bernardo si scalzò prima, e dietro a tanta pace corse e, correndo, li parve esser tardo. Oh ignota ricchezza! oh ben ferace! Scalzasi Egidio, scalzasi Silvestro dietro a lo sposo, sì la sposa piace. Indi sen va quel padre e quel maestro con la sua donna e con quella famiglia che già legava l’umile capestro. Né li gravò viltà di cuor le ciglia per esser fi’ di Pietro Bernardone, né per parer dispetto a maraviglia; ma regalmente sua dura intenzione ad Innocenzio aperse, e da lui ebbe primo sigillo a sua religïone. Poi che la gente poverella crebbe dietro a costui, la cui mirabil vita meglio in gloria del ciel si canterebbe, di seconda corona redimita fu per Onorio da l’Etterno Spiro la santa voglia d’esto archimandrita. E poi che, per la sete del martiro, ne la presenza del Soldan superba predicò Cristo e li altri che ’l seguiro, e per trovare a conversione acerba troppo la gente e per non stare indarno, redissi al frutto de l’italica erba, nel crudo sasso intra Tevero e Arno da Cristo prese l’ultimo sigillo, che le sue membra due anni portarno. Quando a colui ch’a tanto ben sortillo piacque di trarlo suso a la mercede ch’el meritò nel suo farsi pusillo, a’ frati suoi, sì com’ a giuste rede, raccomandò la donna sua più cara, e comandò che l’amassero a fede; e del suo grembo l’anima preclara mover si volle, tornando al suo regno, e al suo corpo non volle altra bara. Pensa oramai qual fu colui che degno collega fu a mantener la barca di Pietro in alto mar per dritto segno; e questo fu il nostro patrïarca; per che qual segue lui, com’ el comanda, discerner puoi che buone merce carca. Ma ’l suo pecuglio di nova vivanda è fatto ghiotto, sì ch’esser non puote che per diversi salti non si spanda; e quanto le sue pecore remote e vagabunde più da esso vanno, più tornano a l’ovil di latte vòte. Ben son di quelle che temono ’l danno e stringonsi al pastor; ma son sì poche, che le cappe fornisce poco panno. Or, se le mie parole non son fioche, se la tua audïenza è stata attenta, se ciò ch’è detto a la mente revoche, in parte fia la tua voglia contenta, perché vedrai la pianta onde si scheggia, e vedra’ il corrègger che argomenta “U’ ben s’impingua, se non si vaneggia”». Canto XII Sì tosto come l’ultima parola la benedetta fiamma per dir tolse, a rotar cominciò la santa mola; e nel suo giro tutta non si volse prima ch’un’altra di cerchio la chiuse, e moto a moto e canto a canto colse; canto che tanto vince nostre muse, nostre serene in quelle dolci tube, quanto primo splendor quel ch’e’ refuse. Come si volgon per tenera nube due archi paralelli e concolori, quando Iunone a sua ancella iube, nascendo di quel d’entro quel di fori, a guisa del parlar di quella vaga ch’amor consunse come sol vapori, e fanno qui la gente esser presaga, per lo patto che Dio con Noè puose, del mondo che già mai più non s’allaga: così di quelle sempiterne rose volgiensi circa noi le due ghirlande, e sì l’estrema a l’intima rispuose. Poi che ’l tripudio e l’altra festa grande, sì del cantare e sì del fiammeggiarsi luce con luce gaudïose e blande, insieme a punto e a voler quetarsi, pur come li occhi ch’al piacer che i move conviene insieme chiudere e levarsi; del cor de l’una de le luci nove si mosse voce, che l’ago a la stella parer mi fece in volgermi al suo dove; e cominciò: «L’amor che mi fa bella mi tragge a ragionar de l’altro duca per cui del mio sì ben ci si favella. Degno è che, dov’ è l’un, l’altro s’induca: sì che, com’ elli ad una militaro, così la gloria loro insieme luca. L’essercito di Cristo, che sì caro costò a rïarmar, dietro a la ’nsegna si movea tardo, sospeccioso e raro, quando lo ’mperador che sempre regna provide a la milizia, ch’era in forse, per sola grazia, non per esser degna; e, come è detto, a sua sposa soccorse con due campioni, al cui fare, al cui dire lo popol disvïato si raccorse. In quella parte ove surge ad aprire Zefiro dolce le novelle fronde di che si vede Europa rivestire, non molto lungi al percuoter de l’onde dietro a le quali, per la lunga foga, lo sol talvolta ad ogne uom si nasconde, siede la fortunata Calaroga sotto la protezion del grande scudo in che soggiace il leone e soggioga: dentro vi nacque l’amoroso drudo de la fede cristiana, il santo atleta benigno a’ suoi e a’ nemici crudo; e come fu creata, fu repleta sì la sua mente di viva vertute che, ne la madre, lei fece profeta. Poi che le sponsalizie fuor compiute al sacro fonte intra lui e la Fede, u’ si dotar di mutüa salute, la donna che per lui l’assenso diede, vide nel sonno il mirabile frutto ch’uscir dovea di lui e de le rede; e perché fosse qual era in costrutto, quinci si mosse spirito a nomarlo del possessivo di cui era tutto. Domenico fu detto; e io ne parlo sì come de l’agricola che Cristo elesse a l’orto suo per aiutarlo. Ben parve messo e famigliar di Cristo: che ’l primo amor che ’n lui fu manifesto, fu al primo consiglio che diè Cristo. Spesse fïate fu tacito e desto trovato in terra da la sua nutrice, come dicesse: ‘Io son venuto a questo’. Oh padre suo veramente Felice! oh madre sua veramente Giovanna, se, interpretata, val come si dice! Non per lo mondo, per cui mo s’affanna di retro ad Ostïense e a Taddeo, ma per amor de la verace manna in picciol tempo gran dottor si feo; tal che si mise a circüir la vigna che tosto imbianca, se ’l vignaio è reo. E a la sedia che fu già benigna più a’ poveri giusti, non per lei, ma per colui che siede, che traligna, non dispensare o due o tre per sei, non la fortuna di prima vacante, non decimas, quae sunt pauperum Dei, addimandò, ma contro al mondo errante licenza di combatter per lo seme del qual ti fascian ventiquattro piante. Poi, con dottrina e con volere insieme, con l’officio appostolico si mosse quasi torrente ch’alta vena preme; e ne li sterpi eretici percosse l’impeto suo, più vivamente quivi dove le resistenze eran più grosse. Di lui si fecer poi diversi rivi onde l’orto catolico si riga, sì che i suoi arbuscelli stan più vivi. Se tal fu l’una rota de la biga in che la Santa Chiesa si difese e vinse in campo la sua civil briga, ben ti dovrebbe assai esser palese l’eccellenza de l’altra, di cui Tomma dinanzi al mio venir fu sì cortese. Ma l’orbita che fé la parte somma di sua circunferenza, è derelitta, sì ch’è la muffa dov’ era la gromma. La sua famiglia, che si mosse dritta coi piedi a le sue orme, è tanto volta, che quel dinanzi a quel di retro gitta; e tosto si vedrà de la ricolta de la mala coltura, quando il loglio si lagnerà che l’arca li sia tolta. Ben dico, chi cercasse a foglio a foglio nostro volume, ancor troveria carta u’ leggerebbe “I’ mi son quel ch’i’ soglio”; ma non fia da Casal né d’Acquasparta, là onde vegnon tali a la scrittura, ch’uno la fugge e altro la coarta. Io son la vita di Bonaventura da Bagnoregio, che ne’ grandi offici sempre pospuosi la sinistra cura. Illuminato e Augustin son quici, che fuor de’ primi scalzi poverelli che nel capestro a Dio si fero amici. Ugo da San Vittore è qui con elli, e Pietro Mangiadore e Pietro Spano, lo qual giù luce in dodici libelli; Natàn profeta e ’l metropolitano Crisostomo e Anselmo e quel Donato ch’a la prim’ arte degnò porre mano. Rabano è qui, e lucemi dallato il calavrese abate Giovacchino di spirito profetico dotato. Ad inveggiar cotanto paladino mi mosse l’infiammata cortesia di fra Tommaso e ’l discreto latino; e mosse meco questa compagnia». Canto XIII Imagini, chi bene intender cupe quel ch’i’ or vidi—e ritegna l’image, mentre ch’io dico, come ferma rupe—, quindici stelle che ’n diverse plage lo ciel avvivan di tanto sereno che soperchia de l’aere ogne compage; imagini quel carro a cu’ il seno basta del nostro cielo e notte e giorno, sì ch’al volger del temo non vien meno; imagini la bocca di quel corno che si comincia in punta de lo stelo a cui la prima rota va dintorno, aver fatto di sé due segni in cielo, qual fece la figliuola di Minoi allora che sentì di morte il gelo; e l’un ne l’altro aver li raggi suoi, e amendue girarsi per maniera che l’uno andasse al primo e l’altro al poi; e avrà quasi l’ombra de la vera costellazione e de la doppia danza che circulava il punto dov’ io era: poi ch’è tanto di là da nostra usanza, quanto di là dal mover de la Chiana si move il ciel che tutti li altri avanza. Lì si cantò non Bacco, non Peana, ma tre persone in divina natura, e in una persona essa e l’umana. Compié ’l cantare e ’l volger sua misura; e attesersi a noi quei santi lumi, felicitando sé di cura in cura. Ruppe il silenzio ne’ concordi numi poscia la luce in che mirabil vita del poverel di Dio narrata fumi, e disse: «Quando l’una paglia è trita, quando la sua semenza è già riposta, a batter l’altra dolce amor m’invita. Tu credi che nel petto onde la costa si trasse per formar la bella guancia il cui palato a tutto ’l mondo costa, e in quel che, forato da la lancia, e prima e poscia tanto sodisfece, che d’ogne colpa vince la bilancia, quantunque a la natura umana lece aver di lume, tutto fosse infuso da quel valor che l’uno e l’altro fece; e però miri a ciò ch’io dissi suso, quando narrai che non ebbe ’l secondo lo ben che ne la quinta luce è chiuso. Or apri li occhi a quel ch’io ti rispondo, e vedräi il tuo credere e ’l mio dire nel vero farsi come centro in tondo. Ciò che non more e ciò che può morire non è se non splendor di quella idea che partorisce, amando, il nostro Sire; ché quella viva luce che sì mea dal suo lucente, che non si disuna da lui né da l’amor ch’a lor s’intrea, per sua bontate il suo raggiare aduna, quasi specchiato, in nove sussistenze, etternalmente rimanendosi una. Quindi discende a l’ultime potenze giù d’atto in atto, tanto divenendo, che più non fa che brevi contingenze; e queste contingenze essere intendo le cose generate, che produce con seme e sanza seme il ciel movendo. La cera di costoro e chi la duce non sta d’un modo; e però sotto ’l segno idëale poi più e men traluce. Ond’ elli avvien ch’un medesimo legno, secondo specie, meglio e peggio frutta; e voi nascete con diverso ingegno. Se fosse a punto la cera dedutta e fosse il cielo in sua virtù supprema, la luce del suggel parrebbe tutta; ma la natura la dà sempre scema, similemente operando a l’artista ch’a l’abito de l’arte ha man che trema. Però se ’l caldo amor la chiara vista de la prima virtù dispone e segna, tutta la perfezion quivi s’acquista. Così fu fatta già la terra degna di tutta l’animal perfezïone; così fu fatta la Vergine pregna; sì ch’io commendo tua oppinïone, che l’umana natura mai non fue né fia qual fu in quelle due persone. Or s’i’ non procedesse avanti piùe, ‘Dunque, come costui fu sanza pare?’ comincerebber le parole tue. Ma perché paia ben ciò che non pare, pensa chi era, e la cagion che ’l mosse, quando fu detto “Chiedi”, a dimandare. Non ho parlato sì, che tu non posse ben veder ch’el fu re, che chiese senno acciò che re sufficïente fosse; non per sapere il numero in che enno li motor di qua sù, o se necesse con contingente mai necesse fenno; non si est dare primum motum esse, o se del mezzo cerchio far si puote trïangol sì ch’un retto non avesse. Onde, se ciò ch’io dissi e questo note, regal prudenza è quel vedere impari in che lo stral di mia intenzion percuote; e se al “surse” drizzi li occhi chiari, vedrai aver solamente respetto ai regi, che son molti, e ’ buon son rari. Con questa distinzion prendi ’l mio detto; e così puote star con quel che credi del primo padre e del nostro Diletto. E questo ti sia sempre piombo a’ piedi, per farti mover lento com’ uom lasso e al sì e al no che tu non vedi: ché quelli è tra li stolti bene a basso, che sanza distinzione afferma e nega ne l’un così come ne l’altro passo; perch’ elli ’ncontra che più volte piega l’oppinïon corrente in falsa parte, e poi l’affetto l’intelletto lega. Vie più che ’ndarno da riva si parte, perché non torna tal qual e’ si move, chi pesca per lo vero e non ha l’arte. E di ciò sono al mondo aperte prove Parmenide, Melisso e Brisso e molti, li quali andaro e non sapëan dove; sì fé Sabellio e Arrio e quelli stolti che furon come spade a le Scritture in render torti li diritti volti. Non sien le genti, ancor, troppo sicure a giudicar, sì come quei che stima le biade in campo pria che sien mature; ch’i’ ho veduto tutto ’l verno prima lo prun mostrarsi rigido e feroce, poscia portar la rosa in su la cima; e legno vidi già dritto e veloce correr lo mar per tutto suo cammino, perire al fine a l’intrar de la foce. Non creda donna Berta e ser Martino, per vedere un furare, altro offerere, vederli dentro al consiglio divino; ché quel può surgere, e quel può cadere». Canto XIV Dal centro al cerchio, e sì dal cerchio al centro movesi l’acqua in un ritondo vaso, secondo ch’è percosso fuori o dentro: ne la mia mente fé sùbito caso questo ch’io dico, sì come si tacque la glorïosa vita di Tommaso, per la similitudine che nacque del suo parlare e di quel di Beatrice, a cui sì cominciar, dopo lui, piacque: «A costui fa mestieri, e nol vi dice né con la voce né pensando ancora, d’un altro vero andare a la radice. Diteli se la luce onde s’infiora vostra sustanza, rimarrà con voi etternalmente sì com’ ell’ è ora; e se rimane, dite come, poi che sarete visibili rifatti, esser porà ch’al veder non vi nòi». Come, da più letizia pinti e tratti, a la fïata quei che vanno a rota levan la voce e rallegrano li atti, così, a l’orazion pronta e divota, li santi cerchi mostrar nova gioia nel torneare e ne la mira nota. Qual si lamenta perché qui si moia per viver colà sù, non vide quive lo refrigerio de l’etterna ploia. Quell’ uno e due e tre che sempre vive e regna sempre in tre e ’n due e ’n uno, non circunscritto, e tutto circunscrive, tre volte era cantato da ciascuno di quelli spirti con tal melodia, ch’ad ogne merto saria giusto muno. E io udi’ ne la luce più dia del minor cerchio una voce modesta, forse qual fu da l’angelo a Maria, risponder: «Quanto fia lunga la festa di paradiso, tanto il nostro amore si raggerà dintorno cotal vesta. La sua chiarezza séguita l’ardore; l’ardor la visïone, e quella è tanta, quant’ ha di grazia sovra suo valore. Come la carne glorïosa e santa fia rivestita, la nostra persona più grata fia per esser tutta quanta; per che s’accrescerà ciò che ne dona di gratüito lume il sommo bene, lume ch’a lui veder ne condiziona; onde la visïon crescer convene, crescer l’ardor che di quella s’accende, crescer lo raggio che da esso vene. Ma sì come carbon che fiamma rende, e per vivo candor quella soverchia, sì che la sua parvenza si difende; così questo folgór che già ne cerchia fia vinto in apparenza da la carne che tutto dì la terra ricoperchia; né potrà tanta luce affaticarne: ché li organi del corpo saran forti a tutto ciò che potrà dilettarne». Tanto mi parver sùbiti e accorti e l’uno e l’altro coro a dicer «Amme!», che ben mostrar disio d’i corpi morti: forse non pur per lor, ma per le mamme, per li padri e per li altri che fuor cari anzi che fosser sempiterne fiamme. Ed ecco intorno, di chiarezza pari, nascere un lustro sopra quel che v’era, per guisa d’orizzonte che rischiari. E sì come al salir di prima sera comincian per lo ciel nove parvenze, sì che la vista pare e non par vera, parvemi lì novelle sussistenze cominciare a vedere, e fare un giro di fuor da l’altre due circunferenze. Oh vero sfavillar del Santo Spiro! come si fece sùbito e candente a li occhi miei che, vinti, nol soffriro! Ma Bëatrice sì bella e ridente mi si mostrò, che tra quelle vedute si vuol lasciar che non seguir la mente. Quindi ripreser li occhi miei virtute a rilevarsi; e vidimi translato sol con mia donna in più alta salute. Ben m’accors’ io ch’io era più levato, per l’affocato riso de la stella, che mi parea più roggio che l’usato. Con tutto ’l core e con quella favella ch’è una in tutti, a Dio feci olocausto, qual conveniesi a la grazia novella. E non er’ anco del mio petto essausto l’ardor del sacrificio, ch’io conobbi esso litare stato accetto e fausto; ché con tanto lucore e tanto robbi m’apparvero splendor dentro a due raggi, ch’io dissi: «O Elïòs che sì li addobbi!». Come distinta da minori e maggi lumi biancheggia tra ’ poli del mondo Galassia sì, che fa dubbiar ben saggi; sì costellati facean nel profondo Marte quei raggi il venerabil segno che fan giunture di quadranti in tondo. Qui vince la memoria mia lo ’ngegno; ché quella croce lampeggiava Cristo, sì ch’io non so trovare essempro degno; ma chi prende sua croce e segue Cristo, ancor mi scuserà di quel ch’io lasso, vedendo in quell’ albor balenar Cristo. Di corno in corno e tra la cima e ’l basso si movien lumi, scintillando forte nel congiugnersi insieme e nel trapasso: così si veggion qui diritte e torte, veloci e tarde, rinovando vista, le minuzie d’i corpi, lunghe e corte, moversi per lo raggio onde si lista talvolta l’ombra che, per sua difesa, la gente con ingegno e arte acquista. E come giga e arpa, in tempra tesa di molte corde, fa dolce tintinno a tal da cui la nota non è intesa, così da’ lumi che lì m’apparinno s’accogliea per la croce una melode che mi rapiva, sanza intender l’inno. Ben m’accors’ io ch’elli era d’alte lode, però ch’a me venìa «Resurgi» e «Vinci» come a colui che non intende e ode. Ïo m’innamorava tanto quinci, che ’nfino a lì non fu alcuna cosa che mi legasse con sì dolci vinci. Forse la mia parola par troppo osa, posponendo il piacer de li occhi belli, ne’ quai mirando mio disio ha posa; ma chi s’avvede che i vivi suggelli d’ogne bellezza più fanno più suso, e ch’io non m’era lì rivolto a quelli, escusar puommi di quel ch’io m’accuso per escusarmi, e vedermi dir vero: ché ’l piacer santo non è qui dischiuso, perché si fa, montando, più sincero. Canto XV Benigna volontade in che si liqua sempre l’amor che drittamente spira, come cupidità fa ne la iniqua, silenzio puose a quella dolce lira, e fece quïetar le sante corde che la destra del cielo allenta e tira. Come saranno a’ giusti preghi sorde quelle sustanze che, per darmi voglia ch’io le pregassi, a tacer fur concorde? Bene è che sanza termine si doglia chi, per amor di cosa che non duri etternalmente, quello amor si spoglia. Quale per li seren tranquilli e puri discorre ad ora ad or sùbito foco, movendo li occhi che stavan sicuri, e pare stella che tramuti loco, se non che da la parte ond’ e’ s’accende nulla sen perde, ed esso dura poco: tale dal corno che ’n destro si stende a piè di quella croce corse un astro de la costellazion che lì resplende; né si partì la gemma dal suo nastro, ma per la lista radïal trascorse, che parve foco dietro ad alabastro. Sì pïa l’ombra d’Anchise si porse, se fede merta nostra maggior musa, quando in Eliso del figlio s’accorse. «O sanguis meus, o superinfusa gratïa Deï, sicut tibi cui bis unquam celi ianüa reclusa?». Così quel lume: ond’ io m’attesi a lui; poscia rivolsi a la mia donna il viso, e quinci e quindi stupefatto fui; ché dentro a li occhi suoi ardeva un riso tal, ch’io pensai co’ miei toccar lo fondo de la mia gloria e del mio paradiso. Indi, a udire e a veder giocondo, giunse lo spirto al suo principio cose, ch’io non lo ’ntesi, sì parlò profondo; né per elezïon mi si nascose, ma per necessità, ché ’l suo concetto al segno d’i mortal si soprapuose. E quando l’arco de l’ardente affetto fu sì sfogato, che ’l parlar discese inver’ lo segno del nostro intelletto, la prima cosa che per me s’intese, «Benedetto sia tu», fu, «trino e uno, che nel mio seme se’ tanto cortese!». E seguì: «Grato e lontano digiuno, tratto leggendo del magno volume du’ non si muta mai bianco né bruno, solvuto hai, figlio, dentro a questo lume in ch’io ti parlo, mercè di colei ch’a l’alto volo ti vestì le piume. Tu credi che a me tuo pensier mei da quel ch’è primo, così come raia da l’un, se si conosce, il cinque e ’l sei; e però ch’io mi sia e perch’ io paia più gaudïoso a te, non mi domandi, che alcun altro in questa turba gaia. Tu credi ’l vero; ché i minori e ’ grandi di questa vita miran ne lo speglio in che, prima che pensi, il pensier pandi; ma perché ’l sacro amore in che io veglio con perpetüa vista e che m’asseta di dolce disïar, s’adempia meglio, la voce tua sicura, balda e lieta suoni la volontà, suoni ’l disio, a che la mia risposta è già decreta!». Io mi volsi a Beatrice, e quella udio pria ch’io parlassi, e arrisemi un cenno che fece crescer l’ali al voler mio. Poi cominciai così: «L’affetto e ’l senno, come la prima equalità v’apparse, d’un peso per ciascun di voi si fenno, però che ’l sol che v’allumò e arse, col caldo e con la luce è sì iguali, che tutte simiglianze sono scarse. Ma voglia e argomento ne’ mortali, per la cagion ch’a voi è manifesta, diversamente son pennuti in ali; ond’ io, che son mortal, mi sento in questa disagguaglianza, e però non ringrazio se non col core a la paterna festa. Ben supplico io a te, vivo topazio che questa gioia prezïosa ingemmi, perché mi facci del tuo nome sazio». «O fronda mia in che io compiacemmi pur aspettando, io fui la tua radice»: cotal principio, rispondendo, femmi. Poscia mi disse: «Quel da cui si dice tua cognazione e che cent’ anni e piùe girato ha ’l monte in la prima cornice, mio figlio fu e tuo bisavol fue: ben si convien che la lunga fatica tu li raccorci con l’opere tue. Fiorenza dentro da la cerchia antica, ond’ ella toglie ancora e terza e nona, si stava in pace, sobria e pudica. Non avea catenella, non corona, non gonne contigiate, non cintura che fosse a veder più che la persona. Non faceva, nascendo, ancor paura la figlia al padre, che ’l tempo e la dote non fuggien quinci e quindi la misura. Non avea case di famiglia vòte; non v’era giunto ancor Sardanapalo a mostrar ciò che ’n camera si puote. Non era vinto ancora Montemalo dal vostro Uccellatoio, che, com’ è vinto nel montar sù, così sarà nel calo. Bellincion Berti vid’ io andar cinto di cuoio e d’osso, e venir da lo specchio la donna sua sanza ’l viso dipinto; e vidi quel d’i Nerli e quel del Vecchio esser contenti a la pelle scoperta, e le sue donne al fuso e al pennecchio. Oh fortunate! ciascuna era certa de la sua sepultura, e ancor nulla era per Francia nel letto diserta. L’una vegghiava a studio de la culla, e, consolando, usava l’idïoma che prima i padri e le madri trastulla; l’altra, traendo a la rocca la chioma, favoleggiava con la sua famiglia d’i Troiani, di Fiesole e di Roma. Saria tenuta allor tal maraviglia una Cianghella, un Lapo Salterello, qual or saria Cincinnato e Corniglia. A così riposato, a così bello viver di cittadini, a così fida cittadinanza, a così dolce ostello, Maria mi diè, chiamata in alte grida; e ne l’antico vostro Batisteo insieme fui cristiano e Cacciaguida. Moronto fu mio frate ed Eliseo; mia donna venne a me di val di Pado, e quindi il sopranome tuo si feo. Poi seguitai lo ’mperador Currado; ed el mi cinse de la sua milizia, tanto per bene ovrar li venni in grado. Dietro li andai incontro a la nequizia di quella legge il cui popolo usurpa, per colpa d’i pastor, vostra giustizia. Quivi fu’ io da quella gente turpa disviluppato dal mondo fallace, lo cui amor molt’ anime deturpa; e venni dal martiro a questa pace». Canto XVI O poca nostra nobiltà di sangue, se glorïar di te la gente fai qua giù dove l’affetto nostro langue, mirabil cosa non mi sarà mai: ché là dove appetito non si torce, dico nel cielo, io me ne gloriai. Ben se’ tu manto che tosto raccorce: sì che, se non s’appon di dì in die, lo tempo va dintorno con le force. Dal ‘voi’ che prima a Roma s’offerie, in che la sua famiglia men persevra, ricominciaron le parole mie; onde Beatrice, ch’era un poco scevra, ridendo, parve quella che tossio al primo fallo scritto di Ginevra. Io cominciai: «Voi siete il padre mio; voi mi date a parlar tutta baldezza; voi mi levate sì, ch’i’ son più ch’io. Per tanti rivi s’empie d’allegrezza la mente mia, che di sé fa letizia perché può sostener che non si spezza. Ditemi dunque, cara mia primizia, quai fuor li vostri antichi e quai fuor li anni che si segnaro in vostra püerizia; ditemi de l’ovil di San Giovanni quanto era allora, e chi eran le genti tra esso degne di più alti scanni». Come s’avviva a lo spirar d’i venti carbone in fiamma, così vid’ io quella luce risplendere a’ miei blandimenti; e come a li occhi miei si fé più bella, così con voce più dolce e soave, ma non con questa moderna favella, dissemi: «Da quel dì che fu detto ‘Ave’ al parto in che mia madre, ch’è or santa, s’allevïò di me ond’ era grave, al suo Leon cinquecento cinquanta e trenta fiate venne questo foco a rinfiammarsi sotto la sua pianta. Li antichi miei e io nacqui nel loco dove si truova pria l’ultimo sesto da quei che corre il vostro annüal gioco. Basti d’i miei maggiori udirne questo: chi ei si fosser e onde venner quivi, più è tacer che ragionare onesto. Tutti color ch’a quel tempo eran ivi da poter arme tra Marte e ’l Batista, eran il quinto di quei ch’or son vivi. Ma la cittadinanza, ch’è or mista di Campi, di Certaldo e di Fegghine, pura vediesi ne l’ultimo artista. Oh quanto fora meglio esser vicine quelle genti ch’io dico, e al Galluzzo e a Trespiano aver vostro confine, che averle dentro e sostener lo puzzo del villan d’Aguglion, di quel da Signa, che già per barattare ha l’occhio aguzzo! Se la gente ch’al mondo più traligna non fosse stata a Cesare noverca, ma come madre a suo figlio benigna, tal fatto è fiorentino e cambia e merca, che si sarebbe vòlto a Simifonti, là dove andava l’avolo a la cerca; sariesi Montemurlo ancor de’ Conti; sarieno i Cerchi nel piovier d’Acone, e forse in Valdigrieve i Buondelmonti. Sempre la confusion de le persone principio fu del mal de la cittade, come del vostro il cibo che s’appone; e cieco toro più avaccio cade che cieco agnello; e molte volte taglia più e meglio una che le cinque spade. Se tu riguardi Luni e Orbisaglia come sono ite, e come se ne vanno di retro ad esse Chiusi e Sinigaglia, udir come le schiatte si disfanno non ti parrà nova cosa né forte, poscia che le cittadi termine hanno. Le vostre cose tutte hanno lor morte, sì come voi; ma celasi in alcuna che dura molto, e le vite son corte. E come ’l volger del ciel de la luna cuopre e discuopre i liti sanza posa, così fa di Fiorenza la Fortuna: per che non dee parer mirabil cosa ciò ch’io dirò de li alti Fiorentini onde è la fama nel tempo nascosa. Io vidi li Ughi e vidi i Catellini, Filippi, Greci, Ormanni e Alberichi, già nel calare, illustri cittadini; e vidi così grandi come antichi, con quel de la Sannella, quel de l’Arca, e Soldanieri e Ardinghi e Bostichi. Sovra la porta ch’al presente è carca di nova fellonia di tanto peso che tosto fia iattura de la barca, erano i Ravignani, ond’ è disceso il conte Guido e qualunque del nome de l’alto Bellincione ha poscia preso. Quel de la Pressa sapeva già come regger si vuole, e avea Galigaio dorata in casa sua già l’elsa e ’l pome. Grand’ era già la colonna del Vaio, Sacchetti, Giuochi, Fifanti e Barucci e Galli e quei ch’arrossan per lo staio. Lo ceppo di che nacquero i Calfucci era già grande, e già eran tratti a le curule Sizii e Arrigucci. Oh quali io vidi quei che son disfatti per lor superbia! e le palle de l’oro fiorian Fiorenza in tutt’ i suoi gran fatti. Così facieno i padri di coloro che, sempre che la vostra chiesa vaca, si fanno grassi stando a consistoro. L’oltracotata schiatta che s’indraca dietro a chi fugge, e a chi mostra ’l dente o ver la borsa, com’ agnel si placa, già venìa sù, ma di picciola gente; sì che non piacque ad Ubertin Donato che poï il suocero il fé lor parente. Già era ’l Caponsacco nel mercato disceso giù da Fiesole, e già era buon cittadino Giuda e Infangato. Io dirò cosa incredibile e vera: nel picciol cerchio s’entrava per porta che si nomava da quei de la Pera. Ciascun che de la bella insegna porta del gran barone il cui nome e ’l cui pregio la festa di Tommaso riconforta, da esso ebbe milizia e privilegio; avvegna che con popol si rauni oggi colui che la fascia col fregio. Già eran Gualterotti e Importuni; e ancor saria Borgo più quïeto, se di novi vicin fosser digiuni. La casa di che nacque il vostro fleto, per lo giusto disdegno che v’ha morti e puose fine al vostro viver lieto, era onorata, essa e suoi consorti: o Buondelmonte, quanto mal fuggisti le nozze süe per li altrui conforti! Molti sarebber lieti, che son tristi, se Dio t’avesse conceduto ad Ema la prima volta ch’a città venisti. Ma conveniesi a quella pietra scema che guarda ’l ponte, che Fiorenza fesse vittima ne la sua pace postrema. Con queste genti, e con altre con esse, vid’ io Fiorenza in sì fatto riposo, che non avea cagione onde piangesse. Con queste genti vid’io glorïoso e giusto il popol suo, tanto che ’l giglio non era ad asta mai posto a ritroso, né per divisïon fatto vermiglio». Canto XVII Qual venne a Climenè, per accertarsi di ciò ch’avëa incontro a sé udito, quei ch’ancor fa li padri ai figli scarsi; tal era io, e tal era sentito e da Beatrice e da la santa lampa che pria per me avea mutato sito. Per che mia donna «Manda fuor la vampa del tuo disio», mi disse, «sì ch’ella esca segnata bene de la interna stampa: non perché nostra conoscenza cresca per tuo parlare, ma perché t’ausi a dir la sete, sì che l’uom ti mesca». «O cara piota mia che sì t’insusi, che, come veggion le terrene menti non capere in trïangol due ottusi, così vedi le cose contingenti anzi che sieno in sé, mirando il punto a cui tutti li tempi son presenti; mentre ch’io era a Virgilio congiunto su per lo monte che l’anime cura e discendendo nel mondo defunto, dette mi fuor di mia vita futura parole gravi, avvegna ch’io mi senta ben tetragono ai colpi di ventura; per che la voglia mia saria contenta d’intender qual fortuna mi s’appressa: ché saetta previsa vien più lenta». Così diss’ io a quella luce stessa che pria m’avea parlato; e come volle Beatrice, fu la mia voglia confessa. Né per ambage, in che la gente folle già s’inviscava pria che fosse anciso l’Agnel di Dio che le peccata tolle, ma per chiare parole e con preciso latin rispuose quello amor paterno, chiuso e parvente del suo proprio riso: «La contingenza, che fuor del quaderno de la vostra matera non si stende, tutta è dipinta nel cospetto etterno; necessità però quindi non prende se non come dal viso in che si specchia nave che per torrente giù discende. Da indi, sì come viene ad orecchia dolce armonia da organo, mi viene a vista il tempo che ti s’apparecchia. Qual si partio Ipolito d’Atene per la spietata e perfida noverca, tal di Fiorenza partir ti convene. Questo si vuole e questo già si cerca, e tosto verrà fatto a chi ciò pensa là dove Cristo tutto dì si merca. La colpa seguirà la parte offensa in grido, come suol; ma la vendetta fia testimonio al ver che la dispensa. Tu lascerai ogne cosa diletta più caramente; e questo è quello strale che l’arco de lo essilio pria saetta. Tu proverai sì come sa di sale lo pane altrui, e come è duro calle lo scendere e ’l salir per l’altrui scale. E quel che più ti graverà le spalle, sarà la compagnia malvagia e scempia con la qual tu cadrai in questa valle; che tutta ingrata, tutta matta ed empia si farà contr’ a te; ma, poco appresso, ella, non tu, n’avrà rossa la tempia. Di sua bestialitate il suo processo farà la prova; sì ch’a te fia bello averti fatta parte per te stesso. Lo primo tuo refugio e ’l primo ostello sarà la cortesia del gran Lombardo che ’n su la scala porta il santo uccello; ch’in te avrà sì benigno riguardo, che del fare e del chieder, tra voi due, fia primo quel che tra li altri è più tardo. Con lui vedrai colui che ’mpresso fue, nascendo, sì da questa stella forte, che notabili fier l’opere sue. Non se ne son le genti ancora accorte per la novella età, ché pur nove anni son queste rote intorno di lui torte; ma pria che ’l Guasco l’alto Arrigo inganni, parran faville de la sua virtute in non curar d’argento né d’affanni. Le sue magnificenze conosciute saranno ancora, sì che ’ suoi nemici non ne potran tener le lingue mute. A lui t’aspetta e a’ suoi benefici; per lui fia trasmutata molta gente, cambiando condizion ricchi e mendici; e portera’ne scritto ne la mente di lui, e nol dirai»; e disse cose incredibili a quei che fier presente. Poi giunse: «Figlio, queste son le chiose di quel che ti fu detto; ecco le ’nsidie che dietro a pochi giri son nascose. Non vo’ però ch’a’ tuoi vicini invidie, poscia che s’infutura la tua vita vie più là che ’l punir di lor perfidie». Poi che, tacendo, si mostrò spedita l’anima santa di metter la trama in quella tela ch’io le porsi ordita, io cominciai, come colui che brama, dubitando, consiglio da persona che vede e vuol dirittamente e ama: «Ben veggio, padre mio, sì come sprona lo tempo verso me, per colpo darmi tal, ch’è più grave a chi più s’abbandona; per che di provedenza è buon ch’io m’armi, sì che, se loco m’è tolto più caro, io non perdessi li altri per miei carmi. Giù per lo mondo sanza fine amaro, e per lo monte del cui bel cacume li occhi de la mia donna mi levaro, e poscia per lo ciel, di lume in lume, ho io appreso quel che s’io ridico, a molti fia sapor di forte agrume; e s’io al vero son timido amico, temo di perder viver tra coloro che questo tempo chiameranno antico». La luce in che rideva il mio tesoro ch’io trovai lì, si fé prima corusca, quale a raggio di sole specchio d’oro; indi rispuose: «Coscïenza fusca o de la propria o de l’altrui vergogna pur sentirà la tua parola brusca. Ma nondimen, rimossa ogne menzogna, tutta tua visïon fa manifesta; e lascia pur grattar dov’ è la rogna. Ché se la voce tua sarà molesta nel primo gusto, vital nodrimento lascerà poi, quando sarà digesta. Questo tuo grido farà come vento, che le più alte cime più percuote; e ciò non fa d’onor poco argomento. Però ti son mostrate in queste rote, nel monte e ne la valle dolorosa pur l’anime che son di fama note, che l’animo di quel ch’ode, non posa né ferma fede per essempro ch’aia la sua radice incognita e ascosa, né per altro argomento che non paia». Canto XVIII Già si godeva solo del suo verbo quello specchio beato, e io gustava lo mio, temprando col dolce l’acerbo; e quella donna ch’a Dio mi menava disse: «Muta pensier; pensa ch’i’ sono presso a colui ch’ogne torto disgrava». Io mi rivolsi a l’amoroso suono del mio conforto; e qual io allor vidi ne li occhi santi amor, qui l’abbandono: non perch’ io pur del mio parlar diffidi, ma per la mente che non può redire sovra sé tanto, s’altri non la guidi. Tanto poss’ io di quel punto ridire, che, rimirando lei, lo mio affetto libero fu da ogne altro disire, fin che ’l piacere etterno, che diretto raggiava in Bëatrice, dal bel viso mi contentava col secondo aspetto. Vincendo me col lume d’un sorriso, ella mi disse: «Volgiti e ascolta; ché non pur ne’ miei occhi è paradiso». Come si vede qui alcuna volta l’affetto ne la vista, s’elli è tanto, che da lui sia tutta l’anima tolta, così nel fiammeggiar del folgór santo, a ch’io mi volsi, conobbi la voglia in lui di ragionarmi ancora alquanto. El cominciò: «In questa quinta soglia de l’albero che vive de la cima e frutta sempre e mai non perde foglia, spiriti son beati, che giù, prima che venissero al ciel, fuor di gran voce, sì ch’ogne musa ne sarebbe opima. Però mira ne’ corni de la croce: quello ch’io nomerò, lì farà l’atto che fa in nube il suo foco veloce». Io vidi per la croce un lume tratto dal nomar Iosuè, com’ el si feo; né mi fu noto il dir prima che ’l fatto. E al nome de l’alto Macabeo vidi moversi un altro roteando, e letizia era ferza del paleo. Così per Carlo Magno e per Orlando due ne seguì lo mio attento sguardo, com’ occhio segue suo falcon volando. Poscia trasse Guiglielmo e Rinoardo e ’l duca Gottifredi la mia vista per quella croce, e Ruberto Guiscardo. Indi, tra l’altre luci mota e mista, mostrommi l’alma che m’avea parlato qual era tra i cantor del cielo artista. Io mi rivolsi dal mio destro lato per vedere in Beatrice il mio dovere, o per parlare o per atto, segnato; e vidi le sue luci tanto mere, tanto gioconde, che la sua sembianza vinceva li altri e l’ultimo solere. E come, per sentir più dilettanza bene operando, l’uom di giorno in giorno s’accorge che la sua virtute avanza, sì m’accors’ io che ’l mio girare intorno col cielo insieme avea cresciuto l’arco, veggendo quel miracol più addorno. E qual è ’l trasmutare in picciol varco di tempo in bianca donna, quando ’l volto suo si discarchi di vergogna il carco, tal fu ne li occhi miei, quando fui vòlto, per lo candor de la temprata stella sesta, che dentro a sé m’avea ricolto. Io vidi in quella giovïal facella lo sfavillar de l’amor che lì era segnare a li occhi miei nostra favella. E come augelli surti di rivera, quasi congratulando a lor pasture, fanno di sé or tonda or altra schiera, sì dentro ai lumi sante creature volitando cantavano, e faciensi or D, or I, or L in sue figure. Prima, cantando, a sua nota moviensi; poi, diventando l’un di questi segni, un poco s’arrestavano e taciensi. O diva Pegasëa che li ’ngegni fai glorïosi e rendili longevi, ed essi teco le cittadi e ’ regni, illustrami di te, sì ch’io rilevi le lor figure com’ io l’ho concette: paia tua possa in questi versi brevi! Mostrarsi dunque in cinque volte sette vocali e consonanti; e io notai le parti sì, come mi parver dette. ‘DILIGITE IUSTITIAM’, primai fur verbo e nome di tutto ’l dipinto; ‘QUI IUDICATIS TERRAM’, fur sezzai. Poscia ne l’emme del vocabol quinto rimasero ordinate; sì che Giove pareva argento lì d’oro distinto. E vidi scendere altre luci dove era il colmo de l’emme, e lì quetarsi cantando, credo, il ben ch’a sé le move. Poi, come nel percuoter d’i ciocchi arsi surgono innumerabili faville, onde li stolti sogliono agurarsi, resurger parver quindi più di mille luci e salir, qual assai e qual poco, sì come ’l sol che l’accende sortille; e quïetata ciascuna in suo loco, la testa e ’l collo d’un’aguglia vidi rappresentare a quel distinto foco. Quei che dipinge lì, non ha chi ’l guidi; ma esso guida, e da lui si rammenta quella virtù ch’è forma per li nidi. L’altra bëatitudo, che contenta pareva prima d’ingigliarsi a l’emme, con poco moto seguitò la ’mprenta. O dolce stella, quali e quante gemme mi dimostraro che nostra giustizia effetto sia del ciel che tu ingemme! Per ch’io prego la mente in che s’inizia tuo moto e tua virtute, che rimiri ond’ esce il fummo che ’l tuo raggio vizia; sì ch’un’altra fïata omai s’adiri del comperare e vender dentro al templo che si murò di segni e di martìri. O milizia del ciel cu’ io contemplo, adora per color che sono in terra tutti svïati dietro al malo essemplo! Già si solea con le spade far guerra; ma or si fa togliendo or qui or quivi lo pan che ’l pïo Padre a nessun serra. Ma tu che sol per cancellare scrivi, pensa che Pietro e Paulo, che moriro per la vigna che guasti, ancor son vivi. Ben puoi tu dire: «I’ ho fermo ’l disiro sì a colui che volle viver solo e che per salti fu tratto al martiro, ch’io non conosco il pescator né Polo». Canto XIX Parea dinanzi a me con l’ali aperte la bella image che nel dolce frui liete facevan l’anime conserte; parea ciascuna rubinetto in cui raggio di sole ardesse sì acceso, che ne’ miei occhi rifrangesse lui. E quel che mi convien ritrar testeso, non portò voce mai, né scrisse incostro, né fu per fantasia già mai compreso; ch’io vidi e anche udi’ parlar lo rostro, e sonar ne la voce e «io» e «mio», quand’ era nel concetto e ‘noi’ e ‘nostro’. E cominciò: «Per esser giusto e pio son io qui essaltato a quella gloria che non si lascia vincere a disio; e in terra lasciai la mia memoria sì fatta, che le genti lì malvage commendan lei, ma non seguon la storia». Così un sol calor di molte brage si fa sentir, come di molti amori usciva solo un suon di quella image. Ond’ io appresso: «O perpetüi fiori de l’etterna letizia, che pur uno parer mi fate tutti vostri odori, solvetemi, spirando, il gran digiuno che lungamente m’ha tenuto in fame, non trovandoli in terra cibo alcuno. Ben so io che, se ’n cielo altro reame la divina giustizia fa suo specchio, che ’l vostro non l’apprende con velame. Sapete come attento io m’apparecchio ad ascoltar; sapete qual è quello dubbio che m’è digiun cotanto vecchio». Quasi falcone ch’esce del cappello, move la testa e con l’ali si plaude, voglia mostrando e faccendosi bello, vid’ io farsi quel segno, che di laude de la divina grazia era contesto, con canti quai si sa chi là sù gaude. Poi cominciò: «Colui che volse il sesto a lo stremo del mondo, e dentro ad esso distinse tanto occulto e manifesto, non poté suo valor sì fare impresso in tutto l’universo, che ’l suo verbo non rimanesse in infinito eccesso. E ciò fa certo che ’l primo superbo, che fu la somma d’ogne creatura, per non aspettar lume, cadde acerbo; e quinci appar ch’ogne minor natura è corto recettacolo a quel bene che non ha fine e sé con sé misura. Dunque vostra veduta, che convene esser alcun de’ raggi de la mente di che tutte le cose son ripiene, non pò da sua natura esser possente tanto, che suo principio discerna molto di là da quel che l’è parvente. Però ne la giustizia sempiterna la vista che riceve il vostro mondo, com’ occhio per lo mare, entro s’interna; che, ben che da la proda veggia il fondo, in pelago nol vede; e nondimeno èli, ma cela lui l’esser profondo. Lume non è, se non vien dal sereno che non si turba mai; anzi è tenèbra od ombra de la carne o suo veleno. Assai t’è mo aperta la latebra che t’ascondeva la giustizia viva, di che facei question cotanto crebra; ché tu dicevi: “Un uom nasce a la riva de l’Indo, e quivi non è chi ragioni di Cristo né chi legga né chi scriva; e tutti suoi voleri e atti buoni sono, quanto ragione umana vede, sanza peccato in vita o in sermoni. Muore non battezzato e sanza fede: ov’ è questa giustizia che ’l condanna? ov’ è la colpa sua, se ei non crede?”. Or tu chi se’, che vuo’ sedere a scranna, per giudicar di lungi mille miglia con la veduta corta d’una spanna? Certo a colui che meco s’assottiglia, se la Scrittura sovra voi non fosse, da dubitar sarebbe a maraviglia. Oh terreni animali! oh menti grosse! La prima volontà, ch’è da sé buona, da sé, ch’è sommo ben, mai non si mosse. Cotanto è giusto quanto a lei consuona: nullo creato bene a sé la tira, ma essa, radïando, lui cagiona». Quale sovresso il nido si rigira poi c’ha pasciuti la cicogna i figli, e come quel ch’è pasto la rimira; cotal si fece, e sì leväi i cigli, la benedetta imagine, che l’ali movea sospinte da tanti consigli. Roteando cantava, e dicea: «Quali son le mie note a te, che non le ’ntendi, tal è il giudicio etterno a voi mortali». Poi si quetaro quei lucenti incendi de lo Spirito Santo ancor nel segno che fé i Romani al mondo reverendi, esso ricominciò: «A questo regno non salì mai chi non credette ’n Cristo, né pria né poi ch’el si chiavasse al legno. Ma vedi: molti gridan “Cristo, Cristo!”, che saranno in giudicio assai men prope a lui, che tal che non conosce Cristo; e tai Cristian dannerà l’Etïòpe, quando si partiranno i due collegi, l’uno in etterno ricco e l’altro inòpe. Che poran dir li Perse a’ vostri regi, come vedranno quel volume aperto nel qual si scrivon tutti suoi dispregi? Lì si vedrà, tra l’opere d’Alberto, quella che tosto moverà la penna, per che ’l regno di Praga fia diserto. Lì si vedrà il duol che sovra Senna induce, falseggiando la moneta, quel che morrà di colpo di cotenna. Lì si vedrà la superbia ch’asseta, che fa lo Scotto e l’Inghilese folle, sì che non può soffrir dentro a sua meta. Vedrassi la lussuria e ’l viver molle di quel di Spagna e di quel di Boemme, che mai valor non conobbe né volle. Vedrassi al Ciotto di Ierusalemme segnata con un i la sua bontate, quando ’l contrario segnerà un emme. Vedrassi l’avarizia e la viltate di quei che guarda l’isola del foco, ove Anchise finì la lunga etate; e a dare ad intender quanto è poco, la sua scrittura fian lettere mozze, che noteranno molto in parvo loco. E parranno a ciascun l’opere sozze del barba e del fratel, che tanto egregia nazione e due corone han fatte bozze. E quel di Portogallo e di Norvegia lì si conosceranno, e quel di Rascia che male ha visto il conio di Vinegia. Oh beata Ungheria, se non si lascia più malmenare! e beata Navarra, se s’armasse del monte che la fascia! E creder de’ ciascun che già, per arra di questo, Niccosïa e Famagosta per la lor bestia si lamenti e garra, che dal fianco de l’altre non si scosta». Canto XX Quando colui che tutto ’l mondo alluma de l’emisperio nostro sì discende, che ’l giorno d’ogne parte si consuma, lo ciel, che sol di lui prima s’accende, subitamente si rifà parvente per molte luci, in che una risplende; e questo atto del ciel mi venne a mente, come ’l segno del mondo e de’ suoi duci nel benedetto rostro fu tacente; però che tutte quelle vive luci, vie più lucendo, cominciaron canti da mia memoria labili e caduci. O dolce amor che di riso t’ammanti, quanto parevi ardente in que’ flailli, ch’avieno spirto sol di pensier santi! Poscia che i cari e lucidi lapilli ond’ io vidi ingemmato il sesto lume puoser silenzio a li angelici squilli, udir mi parve un mormorar di fiume che scende chiaro giù di pietra in pietra, mostrando l’ubertà del suo cacume. E come suono al collo de la cetra prende sua forma, e sì com’ al pertugio de la sampogna vento che penètra, così, rimosso d’aspettare indugio, quel mormorar de l’aguglia salissi su per lo collo, come fosse bugio. Fecesi voce quivi, e quindi uscissi per lo suo becco in forma di parole, quali aspettava il core ov’ io le scrissi. «La parte in me che vede e pate il sole ne l’aguglie mortali», incominciommi, «or fisamente riguardar si vole, perché d’i fuochi ond’ io figura fommi, quelli onde l’occhio in testa mi scintilla, e’ di tutti lor gradi son li sommi. Colui che luce in mezzo per pupilla, fu il cantor de lo Spirito Santo, che l’arca traslatò di villa in villa: ora conosce il merto del suo canto, in quanto effetto fu del suo consiglio, per lo remunerar ch’è altrettanto. Dei cinque che mi fan cerchio per ciglio, colui che più al becco mi s’accosta, la vedovella consolò del figlio: ora conosce quanto caro costa non seguir Cristo, per l’esperïenza di questa dolce vita e de l’opposta. E quel che segue in la circunferenza di che ragiono, per l’arco superno, morte indugiò per vera penitenza: ora conosce che ’l giudicio etterno non si trasmuta, quando degno preco fa crastino là giù de l’odïerno. L’altro che segue, con le leggi e meco, sotto buona intenzion che fé mal frutto, per cedere al pastor si fece greco: ora conosce come il mal dedutto dal suo bene operar non li è nocivo, avvegna che sia ’l mondo indi distrutto. E quel che vedi ne l’arco declivo, Guiglielmo fu, cui quella terra plora che piagne Carlo e Federigo vivo: ora conosce come s’innamora lo ciel del giusto rege, e al sembiante del suo fulgore il fa vedere ancora. Chi crederebbe giù nel mondo errante che Rifëo Troiano in questo tondo fosse la quinta de le luci sante? Ora conosce assai di quel che ’l mondo veder non può de la divina grazia, ben che sua vista non discerna il fondo». Quale allodetta che ’n aere si spazia prima cantando, e poi tace contenta de l’ultima dolcezza che la sazia, tal mi sembiò l’imago de la ’mprenta de l’etterno piacere, al cui disio ciascuna cosa qual ell’ è diventa. E avvegna ch’io fossi al dubbiar mio lì quasi vetro a lo color ch’el veste, tempo aspettar tacendo non patio, ma de la bocca, «Che cose son queste?», mi pinse con la forza del suo peso: per ch’io di coruscar vidi gran feste. Poi appresso, con l’occhio più acceso, lo benedetto segno mi rispuose per non tenermi in ammirar sospeso: «Io veggio che tu credi queste cose perch’ io le dico, ma non vedi come; sì che, se son credute, sono ascose. Fai come quei che la cosa per nome apprende ben, ma la sua quiditate veder non può se altri non la prome. Regnum celorum vïolenza pate da caldo amore e da viva speranza, che vince la divina volontate: non a guisa che l’omo a l’om sobranza, ma vince lei perché vuole esser vinta, e, vinta, vince con sua beninanza. La prima vita del ciglio e la quinta ti fa maravigliar, perché ne vedi la regïon de li angeli dipinta. D’i corpi suoi non uscir, come credi, Gentili, ma Cristiani, in ferma fede quel d’i passuri e quel d’i passi piedi. Ché l’una de lo ’nferno, u’ non si riede già mai a buon voler, tornò a l’ossa; e ciò di viva spene fu mercede: di viva spene, che mise la possa ne’ prieghi fatti a Dio per suscitarla, sì che potesse sua voglia esser mossa. L’anima glorïosa onde si parla, tornata ne la carne, in che fu poco, credette in lui che potëa aiutarla; e credendo s’accese in tanto foco di vero amor, ch’a la morte seconda fu degna di venire a questo gioco. L’altra, per grazia che da sì profonda fontana stilla, che mai creatura non pinse l’occhio infino a la prima onda, tutto suo amor là giù pose a drittura: per che, di grazia in grazia, Dio li aperse l’occhio a la nostra redenzion futura; ond’ ei credette in quella, e non sofferse da indi il puzzo più del paganesmo; e riprendiene le genti perverse. Quelle tre donne li fur per battesmo che tu vedesti da la destra rota, dinanzi al battezzar più d’un millesmo. O predestinazion, quanto remota è la radice tua da quelli aspetti che la prima cagion non veggion tota! E voi, mortali, tenetevi stretti a giudicar: ché noi, che Dio vedemo, non conosciamo ancor tutti li eletti; ed ènne dolce così fatto scemo, perché il ben nostro in questo ben s’affina, che quel che vole Iddio, e noi volemo». Così da quella imagine divina, per farmi chiara la mia corta vista, data mi fu soave medicina. E come a buon cantor buon citarista fa seguitar lo guizzo de la corda, in che più di piacer lo canto acquista, sì, mentre ch’e’ parlò, sì mi ricorda ch’io vidi le due luci benedette, pur come batter d’occhi si concorda, con le parole mover le fiammette. Canto XXI Già eran li occhi miei rifissi al volto de la mia donna, e l’animo con essi, e da ogne altro intento s’era tolto. E quella non ridea; ma «S’io ridessi», mi cominciò, «tu ti faresti quale fu Semelè quando di cener fessi: ché la bellezza mia, che per le scale de l’etterno palazzo più s’accende, com’ hai veduto, quanto più si sale, se non si temperasse, tanto splende, che ’l tuo mortal podere, al suo fulgore, sarebbe fronda che trono scoscende. Noi sem levati al settimo splendore, che sotto ’l petto del Leone ardente raggia mo misto giù del suo valore. Ficca di retro a li occhi tuoi la mente, e fa di quelli specchi a la figura che ’n questo specchio ti sarà parvente». Qual savesse qual era la pastura del viso mio ne l’aspetto beato quand’ io mi trasmutai ad altra cura, conoscerebbe quanto m’era a grato ubidire a la mia celeste scorta, contrapesando l’un con l’altro lato. Dentro al cristallo che ’l vocabol porta, cerchiando il mondo, del suo caro duce sotto cui giacque ogne malizia morta, di color d’oro in che raggio traluce vid’ io uno scaleo eretto in suso tanto, che nol seguiva la mia luce. Vidi anche per li gradi scender giuso tanti splendor, ch’io pensai ch’ogne lume che par nel ciel, quindi fosse diffuso. E come, per lo natural costume, le pole insieme, al cominciar del giorno, si movono a scaldar le fredde piume; poi altre vanno via sanza ritorno, altre rivolgon sé onde son mosse, e altre roteando fan soggiorno; tal modo parve me che quivi fosse in quello sfavillar che ’nsieme venne, sì come in certo grado si percosse. E quel che presso più ci si ritenne, si fé sì chiaro, ch’io dicea pensando: ‘Io veggio ben l’amor che tu m’accenne. Ma quella ond’ io aspetto il come e ’l quando del dire e del tacer, si sta; ond’ io, contra ’l disio, fo ben ch’io non dimando’. Per ch’ella, che vedëa il tacer mio nel veder di colui che tutto vede, mi disse: «Solvi il tuo caldo disio». E io incominciai: «La mia mercede non mi fa degno de la tua risposta; ma per colei che ’l chieder mi concede, vita beata che ti stai nascosta dentro a la tua letizia, fammi nota la cagion che sì presso mi t’ha posta; e dì perché si tace in questa rota la dolce sinfonia di paradiso, che giù per l’altre suona sì divota». «Tu hai l’udir mortal sì come il viso», rispuose a me; «onde qui non si canta per quel che Bëatrice non ha riso. Giù per li gradi de la scala santa discesi tanto sol per farti festa col dire e con la luce che mi ammanta; né più amor mi fece esser più presta, ché più e tanto amor quinci sù ferve, sì come il fiammeggiar ti manifesta. Ma l’alta carità, che ci fa serve pronte al consiglio che ’l mondo governa, sorteggia qui sì come tu osserve». «Io veggio ben», diss’ io, «sacra lucerna, come libero amore in questa corte basta a seguir la provedenza etterna; ma questo è quel ch’a cerner mi par forte, perché predestinata fosti sola a questo officio tra le tue consorte». Né venni prima a l’ultima parola, che del suo mezzo fece il lume centro, girando sé come veloce mola; poi rispuose l’amor che v’era dentro: «Luce divina sopra me s’appunta, penetrando per questa in ch’io m’inventro, la cui virtù, col mio veder congiunta, mi leva sopra me tanto, ch’i’ veggio la somma essenza de la quale è munta. Quinci vien l’allegrezza ond’ io fiammeggio; per ch’a la vista mia, quant’ ella è chiara, la chiarità de la fiamma pareggio. Ma quell’ alma nel ciel che più si schiara, quel serafin che ’n Dio più l’occhio ha fisso, a la dimanda tua non satisfara, però che sì s’innoltra ne lo abisso de l’etterno statuto quel che chiedi, che da ogne creata vista è scisso. E al mondo mortal, quando tu riedi, questo rapporta, sì che non presumma a tanto segno più mover li piedi. La mente, che qui luce, in terra fumma; onde riguarda come può là giùe quel che non pote perché ’l ciel l’assumma». Sì mi prescrisser le parole sue, ch’io lasciai la quistione e mi ritrassi a dimandarla umilmente chi fue. «Tra ’ due liti d’Italia surgon sassi, e non molto distanti a la tua patria, tanto che ’ troni assai suonan più bassi, e fanno un gibbo che si chiama Catria, di sotto al quale è consecrato un ermo, che suole esser disposto a sola latria». Così ricominciommi il terzo sermo; e poi, continüando, disse: «Quivi al servigio di Dio mi fe’ sì fermo, che pur con cibi di liquor d’ulivi lievemente passava caldi e geli, contento ne’ pensier contemplativi. Render solea quel chiostro a questi cieli fertilemente; e ora è fatto vano, sì che tosto convien che si riveli. In quel loco fu’ io Pietro Damiano, e Pietro Peccator fu’ ne la casa di Nostra Donna in sul lito adriano. Poca vita mortal m’era rimasa, quando fui chiesto e tratto a quel cappello, che pur di male in peggio si travasa. Venne Cefàs e venne il gran vasello de lo Spirito Santo, magri e scalzi, prendendo il cibo da qualunque ostello. Or voglion quinci e quindi chi rincalzi li moderni pastori e chi li meni, tanto son gravi, e chi di rietro li alzi. Cuopron d’i manti loro i palafreni, sì che due bestie van sott’ una pelle: oh pazïenza che tanto sostieni!». A questa voce vid’ io più fiammelle di grado in grado scendere e girarsi, e ogne giro le facea più belle. Dintorno a questa vennero e fermarsi, e fero un grido di sì alto suono, che non potrebbe qui assomigliarsi; né io lo ’ntesi, sì mi vinse il tuono. Canto XXII Oppresso di stupore, a la mia guida mi volsi, come parvol che ricorre sempre colà dove più si confida; e quella, come madre che soccorre sùbito al figlio palido e anelo con la sua voce, che ’l suol ben disporre, mi disse: «Non sai tu che tu se’ in cielo? e non sai tu che ’l cielo è tutto santo, e ciò che ci si fa vien da buon zelo? Come t’avrebbe trasmutato il canto, e io ridendo, mo pensar lo puoi, poscia che ’l grido t’ha mosso cotanto; nel qual, se ’nteso avessi i prieghi suoi, già ti sarebbe nota la vendetta che tu vedrai innanzi che tu muoi. La spada di qua sù non taglia in fretta né tardo, ma’ ch’al parer di colui che disïando o temendo l’aspetta. Ma rivolgiti omai inverso altrui; ch’assai illustri spiriti vedrai, se com’ io dico l’aspetto redui». Come a lei piacque, li occhi ritornai, e vidi cento sperule che ’nsieme più s’abbellivan con mutüi rai. Io stava come quei che ’n sé repreme la punta del disio, e non s’attenta di domandar, sì del troppo si teme; e la maggiore e la più luculenta di quelle margherite innanzi fessi, per far di sé la mia voglia contenta. Poi dentro a lei udi’: «Se tu vedessi com’ io la carità che tra noi arde, li tuoi concetti sarebbero espressi. Ma perché tu, aspettando, non tarde a l’alto fine, io ti farò risposta pur al pensier, da che sì ti riguarde. Quel monte a cui Cassino è ne la costa fu frequentato già in su la cima da la gente ingannata e mal disposta; e quel son io che sù vi portai prima lo nome di colui che ’n terra addusse la verità che tanto ci soblima; e tanta grazia sopra me relusse, ch’io ritrassi le ville circunstanti da l’empio cólto che ’l mondo sedusse. Questi altri fuochi tutti contemplanti uomini fuoro, accesi di quel caldo che fa nascere i fiori e ’ frutti santi. Qui è Maccario, qui è Romoaldo, qui son li frati miei che dentro ai chiostri fermar li piedi e tennero il cor saldo». E io a lui: «L’affetto che dimostri meco parlando, e la buona sembianza ch’io veggio e noto in tutti li ardor vostri, così m’ha dilatata mia fidanza, come ’l sol fa la rosa quando aperta tanto divien quant’ ell’ ha di possanza. Però ti priego, e tu, padre, m’accerta s’io posso prender tanta grazia, ch’io ti veggia con imagine scoverta». Ond’ elli: «Frate, il tuo alto disio s’adempierà in su l’ultima spera, ove s’adempion tutti li altri e ’l mio. Ivi è perfetta, matura e intera ciascuna disïanza; in quella sola è ogne parte là ove sempr’ era, perché non è in loco e non s’impola; e nostra scala infino ad essa varca, onde così dal viso ti s’invola. Infin là sù la vide il patriarca Iacobbe porger la superna parte, quando li apparve d’angeli sì carca. Ma, per salirla, mo nessun diparte da terra i piedi, e la regola mia rimasa è per danno de le carte. Le mura che solieno esser badia fatte sono spelonche, e le cocolle sacca son piene di farina ria. Ma grave usura tanto non si tolle contra ’l piacer di Dio, quanto quel frutto che fa il cor de’ monaci sì folle; ché quantunque la Chiesa guarda, tutto è de la gente che per Dio dimanda; non di parenti né d’altro più brutto. La carne d’i mortali è tanto blanda, che giù non basta buon cominciamento dal nascer de la quercia al far la ghianda. Pier cominciò sanz’ oro e sanz’ argento, e io con orazione e con digiuno, e Francesco umilmente il suo convento; e se guardi ’l principio di ciascuno, poscia riguardi là dov’ è trascorso, tu vederai del bianco fatto bruno. Veramente Iordan vòlto retrorso più fu, e ’l mar fuggir, quando Dio volse, mirabile a veder che qui ’l soccorso». Così mi disse, e indi si raccolse al suo collegio, e ’l collegio si strinse; poi, come turbo, in sù tutto s’avvolse. La dolce donna dietro a lor mi pinse con un sol cenno su per quella scala, sì sua virtù la mia natura vinse; né mai qua giù dove si monta e cala naturalmente, fu sì ratto moto ch’agguagliar si potesse a la mia ala. S’io torni mai, lettore, a quel divoto trïunfo per lo quale io piango spesso le mie peccata e ’l petto mi percuoto, tu non avresti in tanto tratto e messo nel foco il dito, in quant’ io vidi ’l segno che segue il Tauro e fui dentro da esso. O glorïose stelle, o lume pregno di gran virtù, dal quale io riconosco tutto, qual che si sia, il mio ingegno, con voi nasceva e s’ascondeva vosco quelli ch’è padre d’ogne mortal vita, quand’ io senti’ di prima l’aere tosco; e poi, quando mi fu grazia largita d’entrar ne l’alta rota che vi gira, la vostra regïon mi fu sortita. A voi divotamente ora sospira l’anima mia, per acquistar virtute al passo forte che a sé la tira. «Tu se’ sì presso a l’ultima salute», cominciò Bëatrice, «che tu dei aver le luci tue chiare e acute; e però, prima che tu più t’inlei, rimira in giù, e vedi quanto mondo sotto li piedi già esser ti fei; sì che ’l tuo cor, quantunque può, giocondo s’appresenti a la turba trïunfante che lieta vien per questo etera tondo». Col viso ritornai per tutte quante le sette spere, e vidi questo globo tal, ch’io sorrisi del suo vil sembiante; e quel consiglio per migliore approbo che l’ha per meno; e chi ad altro pensa chiamar si puote veramente probo. Vidi la figlia di Latona incensa sanza quell’ ombra che mi fu cagione per che già la credetti rara e densa. L’aspetto del tuo nato, Iperïone, quivi sostenni, e vidi com’ si move circa e vicino a lui Maia e Dïone. Quindi m’apparve il temperar di Giove tra ’l padre e ’l figlio; e quindi mi fu chiaro il varïar che fanno di lor dove; e tutti e sette mi si dimostraro quanto son grandi e quanto son veloci e come sono in distante riparo. L’aiuola che ci fa tanto feroci, volgendom’ io con li etterni Gemelli, tutta m’apparve da’ colli a le foci; poscia rivolsi li occhi a li occhi belli. Canto XXIII Come l’augello, intra l’amate fronde, posato al nido de’ suoi dolci nati la notte che le cose ci nasconde, che, per veder li aspetti disïati e per trovar lo cibo onde li pasca, in che gravi labor li sono aggrati, previene il tempo in su aperta frasca, e con ardente affetto il sole aspetta, fiso guardando pur che l’alba nasca; così la donna mïa stava eretta e attenta, rivolta inver’ la plaga sotto la quale il sol mostra men fretta: sì che, veggendola io sospesa e vaga, fecimi qual è quei che disïando altro vorria, e sperando s’appaga. Ma poco fu tra uno e altro quando, del mio attender, dico, e del vedere lo ciel venir più e più rischiarando; e Bëatrice disse: «Ecco le schiere del trïunfo di Cristo e tutto ’l frutto ricolto del girar di queste spere!». Pariemi che ’l suo viso ardesse tutto, e li occhi avea di letizia sì pieni, che passarmen convien sanza costrutto. Quale ne’ plenilunïi sereni Trivïa ride tra le ninfe etterne che dipingon lo ciel per tutti i seni, vid’ i’ sopra migliaia di lucerne un sol che tutte quante l’accendea, come fa ’l nostro le viste superne; e per la viva luce trasparea la lucente sustanza tanto chiara nel viso mio, che non la sostenea. Oh Bëatrice, dolce guida e cara! Ella mi disse: «Quel che ti sobranza è virtù da cui nulla si ripara. Quivi è la sapïenza e la possanza ch’aprì le strade tra ’l cielo e la terra, onde fu già sì lunga disïanza». Come foco di nube si diserra per dilatarsi sì che non vi cape, e fuor di sua natura in giù s’atterra, la mente mia così, tra quelle dape fatta più grande, di sé stessa uscìo, e che si fesse rimembrar non sape. «Apri li occhi e riguarda qual son io; tu hai vedute cose, che possente se’ fatto a sostener lo riso mio». Io era come quei che si risente di visïone oblita e che s’ingegna indarno di ridurlasi a la mente, quand’ io udi’ questa proferta, degna di tanto grato, che mai non si stingue del libro che ’l preterito rassegna. Se mo sonasser tutte quelle lingue che Polimnïa con le suore fero del latte lor dolcissimo più pingue, per aiutarmi, al millesmo del vero non si verria, cantando il santo riso e quanto il santo aspetto facea mero; e così, figurando il paradiso, convien saltar lo sacrato poema, come chi trova suo cammin riciso. Ma chi pensasse il ponderoso tema e l’omero mortal che se ne carca, nol biasmerebbe se sott’ esso trema: non è pareggio da picciola barca quel che fendendo va l’ardita prora, né da nocchier ch’a sé medesmo parca. «Perché la faccia mia sì t’innamora, che tu non ti rivolgi al bel giardino che sotto i raggi di Cristo s’infiora? Quivi è la rosa in che ’l verbo divino carne si fece; quivi son li gigli al cui odor si prese il buon cammino». Così Beatrice; e io, che a’ suoi consigli tutto era pronto, ancora mi rendei a la battaglia de’ debili cigli. Come a raggio di sol, che puro mei per fratta nube, già prato di fiori vider, coverti d’ombra, li occhi miei; vid’ io così più turbe di splendori, folgorate di sù da raggi ardenti, sanza veder principio di folgóri. O benigna vertù che sì li ’mprenti, sù t’essaltasti, per largirmi loco a li occhi lì che non t’eran possenti. Il nome del bel fior ch’io sempre invoco e mane e sera, tutto mi ristrinse l’animo ad avvisar lo maggior foco; e come ambo le luci mi dipinse il quale e il quanto de la viva stella che là sù vince come qua giù vinse, per entro il cielo scese una facella, formata in cerchio a guisa di corona, e cinsela e girossi intorno ad ella. Qualunque melodia più dolce suona qua giù e più a sé l’anima tira, parrebbe nube che squarciata tona, comparata al sonar di quella lira onde si coronava il bel zaffiro del quale il ciel più chiaro s’inzaffira. «Io sono amore angelico, che giro l’alta letizia che spira del ventre che fu albergo del nostro disiro; e girerommi, donna del ciel, mentre che seguirai tuo figlio, e farai dia più la spera suprema perché lì entre». Così la circulata melodia si sigillava, e tutti li altri lumi facean sonare il nome di Maria. Lo real manto di tutti i volumi del mondo, che più ferve e più s’avviva ne l’alito di Dio e nei costumi, avea sopra di noi l’interna riva tanto distante, che la sua parvenza, là dov’ io era, ancor non appariva: però non ebber li occhi miei potenza di seguitar la coronata fiamma che si levò appresso sua semenza. E come fantolin che ’nver’ la mamma tende le braccia, poi che ’l latte prese, per l’animo che ’nfin di fuor s’infiamma; ciascun di quei candori in sù si stese con la sua cima, sì che l’alto affetto ch’elli avieno a Maria mi fu palese. Indi rimaser lì nel mio cospetto, ‘Regina celi’ cantando sì dolce, che mai da me non si partì ’l diletto. Oh quanta è l’ubertà che si soffolce in quelle arche ricchissime che fuoro a seminar qua giù buone bobolce! Quivi si vive e gode del tesoro che s’acquistò piangendo ne lo essilio di Babillòn, ove si lasciò l’oro. Quivi trïunfa, sotto l’alto Filio di Dio e di Maria, di sua vittoria, e con l’antico e col novo concilio, colui che tien le chiavi di tal gloria. Canto XXIV «O sodalizio eletto a la gran cena del benedetto Agnello, il qual vi ciba sì, che la vostra voglia è sempre piena, se per grazia di Dio questi preliba di quel che cade de la vostra mensa, prima che morte tempo li prescriba, ponete mente a l’affezione immensa e roratelo alquanto: voi bevete sempre del fonte onde vien quel ch’ei pensa». Così Beatrice; e quelle anime liete si fero spere sopra fissi poli, fiammando, a volte, a guisa di comete. E come cerchi in tempra d’orïuoli si giran sì, che ’l primo a chi pon mente quïeto pare, e l’ultimo che voli; così quelle carole, differente- mente danzando, de la sua ricchezza mi facieno stimar, veloci e lente. Di quella ch’io notai di più carezza vid’ ïo uscire un foco sì felice, che nullo vi lasciò di più chiarezza; e tre fïate intorno di Beatrice si volse con un canto tanto divo, che la mia fantasia nol mi ridice. Però salta la penna e non lo scrivo: ché l’imagine nostra a cotai pieghe, non che ’l parlare, è troppo color vivo. «O santa suora mia che sì ne prieghe divota, per lo tuo ardente affetto da quella bella spera mi disleghe». Poscia fermato, il foco benedetto a la mia donna dirizzò lo spiro, che favellò così com’ i’ ho detto. Ed ella: «O luce etterna del gran viro a cui Nostro Segnor lasciò le chiavi, ch’ei portò giù, di questo gaudio miro, tenta costui di punti lievi e gravi, come ti piace, intorno de la fede, per la qual tu su per lo mare andavi. S’elli ama bene e bene spera e crede, non t’è occulto, perché ’l viso hai quivi dov’ ogne cosa dipinta si vede; ma perché questo regno ha fatto civi per la verace fede, a glorïarla, di lei parlare è ben ch’a lui arrivi». Sì come il baccialier s’arma e non parla fin che ’l maestro la question propone, per approvarla, non per terminarla, così m’armava io d’ogne ragione mentre ch’ella dicea, per esser presto a tal querente e a tal professione. «Dì, buon Cristiano, fatti manifesto: fede che è?». Ond’ io levai la fronte in quella luce onde spirava questo; poi mi volsi a Beatrice, ed essa pronte sembianze femmi perch’ ïo spandessi l’acqua di fuor del mio interno fonte. «La Grazia che mi dà ch’io mi confessi», comincia’ io, «da l’alto primipilo, faccia li miei concetti bene espressi». E seguitai: «Come ’l verace stilo ne scrisse, padre, del tuo caro frate che mise teco Roma nel buon filo, fede è sustanza di cose sperate e argomento de le non parventi; e questa pare a me sua quiditate». Allora udi’: «Dirittamente senti, se bene intendi perché la ripuose tra le sustanze, e poi tra li argomenti». E io appresso: «Le profonde cose che mi largiscon qui la lor parvenza, a li occhi di là giù son sì ascose, che l’esser loro v’è in sola credenza, sopra la qual si fonda l’alta spene; e però di sustanza prende intenza. E da questa credenza ci convene silogizzar, sanz’ avere altra vista: però intenza d’argomento tene». Allora udi’: «Se quantunque s’acquista giù per dottrina, fosse così ’nteso, non lì avria loco ingegno di sofista». Così spirò di quello amore acceso; indi soggiunse: «Assai bene è trascorsa d’esta moneta già la lega e ’l peso; ma dimmi se tu l’hai ne la tua borsa». Ond’ io: «Sì ho, sì lucida e sì tonda, che nel suo conio nulla mi s’inforsa». Appresso uscì de la luce profonda che lì splendeva: «Questa cara gioia sopra la quale ogne virtù si fonda, onde ti venne?». E io: «La larga ploia de lo Spirito Santo, ch’è diffusa in su le vecchie e ’n su le nuove cuoia, è silogismo che la m’ha conchiusa acutamente sì, che ’nverso d’ella ogne dimostrazion mi pare ottusa». Io udi’ poi: «L’antica e la novella proposizion che così ti conchiude, perché l’hai tu per divina favella?». E io: «La prova che ’l ver mi dischiude, son l’opere seguite, a che natura non scalda ferro mai né batte incude». Risposto fummi: «Dì, chi t’assicura che quell’ opere fosser? Quel medesmo che vuol provarsi, non altri, il ti giura». «Se ’l mondo si rivolse al cristianesmo», diss’ io, «sanza miracoli, quest’ uno è tal, che li altri non sono il centesmo: ché tu intrasti povero e digiuno in campo, a seminar la buona pianta che fu già vite e ora è fatta pruno». Finito questo, l’alta corte santa risonò per le spere un ‘Dio laudamo’ ne la melode che là sù si canta. E quel baron che sì di ramo in ramo, essaminando, già tratto m’avea, che a l’ultime fronde appressavamo, ricominciò: «La Grazia, che donnea con la tua mente, la bocca t’aperse infino a qui come aprir si dovea, sì ch’io approvo ciò che fuori emerse; ma or convien espremer quel che credi, e onde a la credenza tua s’offerse». «O santo padre, e spirito che vedi ciò che credesti sì, che tu vincesti ver’ lo sepulcro più giovani piedi», comincia’ io, «tu vuo’ ch’io manifesti la forma qui del pronto creder mio, e anche la cagion di lui chiedesti. E io rispondo: Io credo in uno Dio solo ed etterno, che tutto ’l ciel move, non moto, con amore e con disio; e a tal creder non ho io pur prove fisice e metafisice, ma dalmi anche la verità che quinci piove per Moïsè, per profeti e per salmi, per l’Evangelio e per voi che scriveste poi che l’ardente Spirto vi fé almi; e credo in tre persone etterne, e queste credo una essenza sì una e sì trina, che soffera congiunto ‘sono’ ed ‘este’. De la profonda condizion divina ch’io tocco mo, la mente mi sigilla più volte l’evangelica dottrina. Quest’ è ’l principio, quest’ è la favilla che si dilata in fiamma poi vivace, e come stella in cielo in me scintilla». Come ’l segnor ch’ascolta quel che i piace, da indi abbraccia il servo, gratulando per la novella, tosto ch’el si tace; così, benedicendomi cantando, tre volte cinse me, sì com’ io tacqui, l’appostolico lume al cui comando io avea detto: sì nel dir li piacqui! Canto XXV Se mai continga che ’l poema sacro al quale ha posto mano e cielo e terra, sì che m’ha fatto per molti anni macro, vinca la crudeltà che fuor mi serra del bello ovile ov’ io dormi’ agnello, nimico ai lupi che li danno guerra; con altra voce omai, con altro vello ritornerò poeta, e in sul fonte del mio battesmo prenderò ’l cappello; però che ne la fede, che fa conte l’anime a Dio, quivi intra’ io, e poi Pietro per lei sì mi girò la fronte. Indi si mosse un lume verso noi di quella spera ond’ uscì la primizia che lasciò Cristo d’i vicari suoi; e la mia donna, piena di letizia, mi disse: «Mira, mira: ecco il barone per cui là giù si vicita Galizia». Sì come quando il colombo si pone presso al compagno, l’uno a l’altro pande, girando e mormorando, l’affezione; così vid’ ïo l’un da l’altro grande principe glorïoso essere accolto, laudando il cibo che là sù li prande. Ma poi che ’l gratular si fu assolto, tacito coram me ciascun s’affisse, ignito sì che vincëa ’l mio volto. Ridendo allora Bëatrice disse: «Inclita vita per cui la larghezza de la nostra basilica si scrisse, fa risonar la spene in questa altezza: tu sai, che tante fiate la figuri, quante Iesù ai tre fé più carezza». «Leva la testa e fa che t’assicuri: che ciò che vien qua sù del mortal mondo, convien ch’ai nostri raggi si maturi». Questo conforto del foco secondo mi venne; ond’ io leväi li occhi a’ monti che li ’ncurvaron pria col troppo pondo. «Poi che per grazia vuol che tu t’affronti lo nostro Imperadore, anzi la morte, ne l’aula più secreta co’ suoi conti, sì che, veduto il ver di questa corte, la spene, che là giù bene innamora, in te e in altrui di ciò conforte, di’ quel ch’ell’ è, di’ come se ne ’nfiora la mente tua, e dì onde a te venne». Così seguì ’l secondo lume ancora. E quella pïa che guidò le penne de le mie ali a così alto volo, a la risposta così mi prevenne: «La Chiesa militante alcun figliuolo non ha con più speranza, com’ è scritto nel Sol che raggia tutto nostro stuolo: però li è conceduto che d’Egitto vegna in Ierusalemme per vedere, anzi che ’l militar li sia prescritto. Li altri due punti, che non per sapere son dimandati, ma perch’ ei rapporti quanto questa virtù t’è in piacere, a lui lasc’ io, ché non li saran forti né di iattanza; ed elli a ciò risponda, e la grazia di Dio ciò li comporti». Come discente ch’a dottor seconda pronto e libente in quel ch’elli è esperto, perché la sua bontà si disasconda, «Spene», diss’ io, «è uno attender certo de la gloria futura, il qual produce grazia divina e precedente merto. Da molte stelle mi vien questa luce; ma quei la distillò nel mio cor pria che fu sommo cantor del sommo duce. ‘Sperino in te’, ne la sua tëodia dice, ‘color che sanno il nome tuo’: e chi nol sa, s’elli ha la fede mia? Tu mi stillasti, con lo stillar suo, ne la pistola poi; sì ch’io son pieno, e in altrui vostra pioggia repluo». Mentr’ io diceva, dentro al vivo seno di quello incendio tremolava un lampo sùbito e spesso a guisa di baleno. Indi spirò: «L’amore ond’ ïo avvampo ancor ver’ la virtù che mi seguette infin la palma e a l’uscir del campo, vuol ch’io respiri a te che ti dilette di lei; ed emmi a grato che tu diche quello che la speranza ti ’mpromette». E io: «Le nove e le scritture antiche pongon lo segno, ed esso lo mi addita, de l’anime che Dio s’ha fatte amiche. Dice Isaia che ciascuna vestita ne la sua terra fia di doppia vesta: e la sua terra è questa dolce vita; e ’l tuo fratello assai vie più digesta, là dove tratta de le bianche stole, questa revelazion ci manifesta». E prima, appresso al fin d’este parole, ‘Sperent in te’ di sopr’ a noi s’udì; a che rispuoser tutte le carole. Poscia tra esse un lume si schiarì sì che, se ’l Cancro avesse un tal cristallo, l’inverno avrebbe un mese d’un sol dì. E come surge e va ed entra in ballo vergine lieta, sol per fare onore a la novizia, non per alcun fallo, così vid’ io lo schiarato splendore venire a’ due che si volgieno a nota qual conveniesi al loro ardente amore. Misesi lì nel canto e ne la rota; e la mia donna in lor tenea l’aspetto, pur come sposa tacita e immota. «Questi è colui che giacque sopra ’l petto del nostro pellicano, e questi fue di su la croce al grande officio eletto». La donna mia così; né però piùe mosser la vista sua di stare attenta poscia che prima le parole sue. Qual è colui ch’adocchia e s’argomenta di vedere eclissar lo sole un poco, che, per veder, non vedente diventa; tal mi fec’ ïo a quell’ ultimo foco mentre che detto fu: «Perché t’abbagli per veder cosa che qui non ha loco? In terra è terra il mio corpo, e saragli tanto con li altri, che ’l numero nostro con l’etterno proposito s’agguagli. Con le due stole nel beato chiostro son le due luci sole che saliro; e questo apporterai nel mondo vostro». A questa voce l’infiammato giro si quïetò con esso il dolce mischio che si facea nel suon del trino spiro, sì come, per cessar fatica o rischio, li remi, pria ne l’acqua ripercossi, tutti si posano al sonar d’un fischio. Ahi quanto ne la mente mi commossi, quando mi volsi per veder Beatrice, per non poter veder, benché io fossi presso di lei, e nel mondo felice! Canto XXVI Mentr’ io dubbiava per lo viso spento, de la fulgida fiamma che lo spense uscì un spiro che mi fece attento, dicendo: «Intanto che tu ti risense de la vista che haï in me consunta, ben è che ragionando la compense. Comincia dunque; e dì ove s’appunta l’anima tua, e fa ragion che sia la vista in te smarrita e non defunta: perché la donna che per questa dia regïon ti conduce, ha ne lo sguardo la virtù ch’ebbe la man d’Anania». Io dissi: «Al suo piacere e tosto e tardo vegna remedio a li occhi, che fuor porte quand’ ella entrò col foco ond’ io sempr’ ardo. Lo ben che fa contenta questa corte, Alfa e O è di quanta scrittura mi legge Amore o lievemente o forte». Quella medesma voce che paura tolta m’avea del sùbito abbarbaglio, di ragionare ancor mi mise in cura; e disse: «Certo a più angusto vaglio ti conviene schiarar: dicer convienti chi drizzò l’arco tuo a tal berzaglio». E io: «Per filosofici argomenti e per autorità che quinci scende cotale amor convien che in me si ’mprenti: ché ’l bene, in quanto ben, come s’intende, così accende amore, e tanto maggio quanto più di bontate in sé comprende. Dunque a l’essenza ov’ è tanto avvantaggio, che ciascun ben che fuor di lei si trova altro non è ch’un lume di suo raggio, più che in altra convien che si mova la mente, amando, di ciascun che cerne il vero in che si fonda questa prova. Tal vero a l’intelletto mïo sterne colui che mi dimostra il primo amore di tutte le sustanze sempiterne. Sternel la voce del verace autore, che dice a Moïsè, di sé parlando: ‘Io ti farò vedere ogne valore’. Sternilmi tu ancora, incominciando l’alto preconio che grida l’arcano di qui là giù sovra ogne altro bando». E io udi’: «Per intelletto umano e per autoritadi a lui concorde d’i tuoi amori a Dio guarda il sovrano. Ma dì ancor se tu senti altre corde tirarti verso lui, sì che tu suone con quanti denti questo amor ti morde». Non fu latente la santa intenzione de l’aguglia di Cristo, anzi m’accorsi dove volea menar mia professione. Però ricominciai: «Tutti quei morsi che posson far lo cor volgere a Dio, a la mia caritate son concorsi: ché l’essere del mondo e l’esser mio, la morte ch’el sostenne perch’ io viva, e quel che spera ogne fedel com’ io, con la predetta conoscenza viva, tratto m’hanno del mar de l’amor torto, e del diritto m’han posto a la riva. Le fronde onde s’infronda tutto l’orto de l’ortolano etterno, am’ io cotanto quanto da lui a lor di bene è porto». Sì com’ io tacqui, un dolcissimo canto risonò per lo cielo, e la mia donna dicea con li altri: «Santo, santo, santo!». E come a lume acuto si disonna per lo spirto visivo che ricorre a lo splendor che va di gonna in gonna, e lo svegliato ciò che vede aborre, sì nescïa è la sùbita vigilia fin che la stimativa non soccorre; così de li occhi miei ogne quisquilia fugò Beatrice col raggio d’i suoi, che rifulgea da più di mille milia: onde mei che dinanzi vidi poi; e quasi stupefatto domandai d’un quarto lume ch’io vidi tra noi. E la mia donna: «Dentro da quei rai vagheggia il suo fattor l’anima prima che la prima virtù creasse mai». Come la fronda che flette la cima nel transito del vento, e poi si leva per la propria virtù che la soblima, fec’ io in tanto in quant’ ella diceva, stupendo, e poi mi rifece sicuro un disio di parlare ond’ ïo ardeva. E cominciai: «O pomo che maturo solo prodotto fosti, o padre antico a cui ciascuna sposa è figlia e nuro, divoto quanto posso a te supplìco perché mi parli: tu vedi mia voglia, e per udirti tosto non la dico». Talvolta un animal coverto broglia, sì che l’affetto convien che si paia per lo seguir che face a lui la ’nvoglia; e similmente l’anima primaia mi facea trasparer per la coverta quant’ ella a compiacermi venìa gaia. Indi spirò: «Sanz’ essermi proferta da te, la voglia tua discerno meglio che tu qualunque cosa t’è più certa; perch’ io la veggio nel verace speglio che fa di sé pareglio a l’altre cose, e nulla face lui di sé pareglio. Tu vuogli udir quant’ è che Dio mi puose ne l’eccelso giardino, ove costei a così lunga scala ti dispuose, e quanto fu diletto a li occhi miei, e la propria cagion del gran disdegno, e l’idïoma ch’usai e che fei. Or, figluol mio, non il gustar del legno fu per sé la cagion di tanto essilio, ma solamente il trapassar del segno. Quindi onde mosse tua donna Virgilio, quattromilia trecento e due volumi di sol desiderai questo concilio; e vidi lui tornare a tutt’ i lumi de la sua strada novecento trenta fïate, mentre ch’ïo in terra fu’mi. La lingua ch’io parlai fu tutta spenta innanzi che a l’ovra inconsummabile fosse la gente di Nembròt attenta: ché nullo effetto mai razïonabile, per lo piacere uman che rinovella seguendo il cielo, sempre fu durabile. Opera naturale è ch’uom favella; ma così o così, natura lascia poi fare a voi secondo che v’abbella. Pria ch’i’ scendessi a l’infernale ambascia, I s’appellava in terra il sommo bene onde vien la letizia che mi fascia; e El si chiamò poi: e ciò convene, ché l’uso d’i mortali è come fronda in ramo, che sen va e altra vene. Nel monte che si leva più da l’onda, fu’ io, con vita pura e disonesta, da la prim’ ora a quella che seconda, come ’l sol muta quadra, l’ora sesta». Canto XXVII ‘Al Padre, al Figlio, a lo Spirito Santo’, cominciò, ‘gloria!’, tutto ’l paradiso, sì che m’inebrïava il dolce canto. Ciò ch’io vedeva mi sembiava un riso de l’universo; per che mia ebbrezza intrava per l’udire e per lo viso. Oh gioia! oh ineffabile allegrezza! oh vita intègra d’amore e di pace! oh sanza brama sicura ricchezza! Dinanzi a li occhi miei le quattro face stavano accese, e quella che pria venne incominciò a farsi più vivace, e tal ne la sembianza sua divenne, qual diverrebbe Iove, s’elli e Marte fossero augelli e cambiassersi penne. La provedenza, che quivi comparte vice e officio, nel beato coro silenzio posto avea da ogne parte, quand’ ïo udi’: «Se io mi trascoloro, non ti maravigliar, ché, dicend’ io, vedrai trascolorar tutti costoro. Quelli ch’usurpa in terra il luogo mio, il luogo mio, il luogo mio, che vaca ne la presenza del Figliuol di Dio, fatt’ ha del cimitero mio cloaca del sangue e de la puzza; onde ’l perverso che cadde di qua sù, là giù si placa». Di quel color che per lo sole avverso nube dipigne da sera e da mane, vid’ ïo allora tutto ’l ciel cosperso. E come donna onesta che permane di sé sicura, e per l’altrui fallanza, pur ascoltando, timida si fane, così Beatrice trasmutò sembianza; e tale eclissi credo che ’n ciel fue quando patì la supprema possanza. Poi procedetter le parole sue con voce tanto da sé trasmutata, che la sembianza non si mutò piùe: «Non fu la sposa di Cristo allevata del sangue mio, di Lin, di quel di Cleto, per essere ad acquisto d’oro usata; ma per acquisto d’esto viver lieto e Sisto e Pïo e Calisto e Urbano sparser lo sangue dopo molto fleto. Non fu nostra intenzion ch’a destra mano d’i nostri successor parte sedesse, parte da l’altra del popol cristiano; né che le chiavi che mi fuor concesse, divenisser signaculo in vessillo che contra battezzati combattesse; né ch’io fossi figura di sigillo a privilegi venduti e mendaci, ond’ io sovente arrosso e disfavillo. In vesta di pastor lupi rapaci si veggion di qua sù per tutti i paschi: o difesa di Dio, perché pur giaci? Del sangue nostro Caorsini e Guaschi s’apparecchian di bere: o buon principio, a che vil fine convien che tu caschi! Ma l’alta provedenza, che con Scipio difese a Roma la gloria del mondo, soccorrà tosto, sì com’ io concipio; e tu, figliuol, che per lo mortal pondo ancor giù tornerai, apri la bocca, e non asconder quel ch’io non ascondo». Sì come di vapor gelati fiocca in giuso l’aere nostro, quando ’l corno de la capra del ciel col sol si tocca, in sù vid’ io così l’etera addorno farsi e fioccar di vapor trïunfanti che fatto avien con noi quivi soggiorno. Lo viso mio seguiva i suoi sembianti, e seguì fin che ’l mezzo, per lo molto, li tolse il trapassar del più avanti. Onde la donna, che mi vide assolto de l’attendere in sù, mi disse: «Adima il viso e guarda come tu se’ vòlto». Da l’ora ch’ïo avea guardato prima i’ vidi mosso me per tutto l’arco che fa dal mezzo al fine il primo clima; sì ch’io vedea di là da Gade il varco folle d’Ulisse, e di qua presso il lito nel qual si fece Europa dolce carco. E più mi fora discoverto il sito di questa aiuola; ma ’l sol procedea sotto i mie’ piedi un segno e più partito. La mente innamorata, che donnea con la mia donna sempre, di ridure ad essa li occhi più che mai ardea; e se natura o arte fé pasture da pigliare occhi, per aver la mente, in carne umana o ne le sue pitture, tutte adunate, parrebber nïente ver’ lo piacer divin che mi refulse, quando mi volsi al suo viso ridente. E la virtù che lo sguardo m’indulse, del bel nido di Leda mi divelse, e nel ciel velocissimo m’impulse. Le parti sue vivissime ed eccelse sì uniforme son, ch’i’ non so dire qual Bëatrice per loco mi scelse. Ma ella, che vedëa ’l mio disire, incominciò, ridendo tanto lieta, che Dio parea nel suo volto gioire: «La natura del mondo, che quïeta il mezzo e tutto l’altro intorno move, quinci comincia come da sua meta; e questo cielo non ha altro dove che la mente divina, in che s’accende l’amor che ’l volge e la virtù ch’ei piove. Luce e amor d’un cerchio lui comprende, sì come questo li altri; e quel precinto colui che ’l cinge solamente intende. Non è suo moto per altro distinto, ma li altri son mensurati da questo, sì come diece da mezzo e da quinto; e come il tempo tegna in cotal testo le sue radici e ne li altri le fronde, omai a te può esser manifesto. Oh cupidigia che i mortali affonde sì sotto te, che nessuno ha podere di trarre li occhi fuor de le tue onde! Ben fiorisce ne li uomini il volere; ma la pioggia continüa converte in bozzacchioni le sosine vere. Fede e innocenza son reperte solo ne’ parvoletti; poi ciascuna pria fugge che le guance sian coperte. Tale, balbuzïendo ancor, digiuna, che poi divora, con la lingua sciolta, qualunque cibo per qualunque luna; e tal, balbuzïendo, ama e ascolta la madre sua, che, con loquela intera, disïa poi di vederla sepolta. Così si fa la pelle bianca nera nel primo aspetto de la bella figlia di quel ch’apporta mane e lascia sera. Tu, perché non ti facci maraviglia, pensa che ’n terra non è chi governi; onde sì svïa l’umana famiglia. Ma prima che gennaio tutto si sverni per la centesma ch’è là giù negletta, raggeran sì questi cerchi superni, che la fortuna che tanto s’aspetta, le poppe volgerà u’ son le prore, sì che la classe correrà diretta; e vero frutto verrà dopo ’l fiore». Canto XXVIII Poscia che ’ncontro a la vita presente d’i miseri mortali aperse ’l vero quella che ’mparadisa la mia mente, come in lo specchio fiamma di doppiero vede colui che se n’alluma retro, prima che l’abbia in vista o in pensiero, e sé rivolge per veder se ’l vetro li dice il vero, e vede ch’el s’accorda con esso come nota con suo metro; così la mia memoria si ricorda ch’io feci riguardando ne’ belli occhi onde a pigliarmi fece Amor la corda. E com’ io mi rivolsi e furon tocchi li miei da ciò che pare in quel volume, quandunque nel suo giro ben s’adocchi, un punto vidi che raggiava lume acuto sì, che ’l viso ch’elli affoca chiuder conviensi per lo forte acume; e quale stella par quinci più poca, parrebbe luna, locata con esso come stella con stella si collòca. Forse cotanto quanto pare appresso alo cigner la luce che ’l dipigne quando ’l vapor che ’l porta più è spesso, distante intorno al punto un cerchio d’igne si girava sì ratto, ch’avria vinto quel moto che più tosto il mondo cigne; e questo era d’un altro circumcinto, e quel dal terzo, e ’l terzo poi dal quarto, dal quinto il quarto, e poi dal sesto il quinto. Sopra seguiva il settimo sì sparto già di larghezza, che ’l messo di Iuno intero a contenerlo sarebbe arto. Così l’ottavo e ’l nono; e chiascheduno più tardo si movea, secondo ch’era in numero distante più da l’uno; e quello avea la fiamma più sincera cui men distava la favilla pura, credo, però che più di lei s’invera. La donna mia, che mi vedëa in cura forte sospeso, disse: «Da quel punto depende il cielo e tutta la natura. Mira quel cerchio che più li è congiunto; e sappi che ’l suo muovere è sì tosto per l’affocato amore ond’ elli è punto». E io a lei: «Se ’l mondo fosse posto con l’ordine ch’io veggio in quelle rote, sazio m’avrebbe ciò che m’è proposto; ma nel mondo sensibile si puote veder le volte tanto più divine, quant’ elle son dal centro più remote. Onde, se ’l mio disir dee aver fine in questo miro e angelico templo che solo amore e luce ha per confine, udir convienmi ancor come l’essemplo e l’essemplare non vanno d’un modo, ché io per me indarno a ciò contemplo». «Se li tuoi diti non sono a tal nodo sufficïenti, non è maraviglia: tanto, per non tentare, è fatto sodo!». Così la donna mia; poi disse: «Piglia quel ch’io ti dicerò, se vuo’ saziarti; e intorno da esso t’assottiglia. Li cerchi corporai sono ampi e arti secondo il più e ’l men de la virtute che si distende per tutte lor parti. Maggior bontà vuol far maggior salute; maggior salute maggior corpo cape, s’elli ha le parti igualmente compiute. Dunque costui che tutto quanto rape l’altro universo seco, corrisponde al cerchio che più ama e che più sape: per che, se tu a la virtù circonde la tua misura, non a la parvenza de le sustanze che t’appaion tonde, tu vederai mirabil consequenza di maggio a più e di minore a meno, in ciascun cielo, a süa intelligenza». Come rimane splendido e sereno l’emisperio de l’aere, quando soffia Borea da quella guancia ond’ è più leno, per che si purga e risolve la roffia che pria turbava, sì che ’l ciel ne ride con le bellezze d’ogne sua paroffia; così fec’ïo, poi che mi provide la donna mia del suo risponder chiaro, e come stella in cielo il ver si vide. E poi che le parole sue restaro, non altrimenti ferro disfavilla che bolle, come i cerchi sfavillaro. L’incendio suo seguiva ogne scintilla; ed eran tante, che ’l numero loro più che ’l doppiar de li scacchi s’inmilla. Io sentiva osannar di coro in coro al punto fisso che li tiene a li ubi, e terrà sempre, ne’ quai sempre fuoro. E quella che vedëa i pensier dubi ne la mia mente, disse: «I cerchi primi t’hanno mostrato Serafi e Cherubi. Così veloci seguono i suoi vimi, per somigliarsi al punto quanto ponno; e posson quanto a veder son soblimi. Quelli altri amori che ’ntorno li vonno, si chiaman Troni del divino aspetto, per che ’l primo ternaro terminonno; e dei saper che tutti hanno diletto quanto la sua veduta si profonda nel vero in che si queta ogne intelletto. Quinci si può veder come si fonda l’esser beato ne l’atto che vede, non in quel ch’ama, che poscia seconda; e del vedere è misura mercede, che grazia partorisce e buona voglia: così di grado in grado si procede. L’altro ternaro, che così germoglia in questa primavera sempiterna che notturno Arïete non dispoglia, perpetüalemente ‘Osanna’ sberna con tre melode, che suonano in tree ordini di letizia onde s’interna. In essa gerarcia son l’altre dee: prima Dominazioni, e poi Virtudi; l’ordine terzo di Podestadi èe. Poscia ne’ due penultimi tripudi Principati e Arcangeli si girano; l’ultimo è tutto d’Angelici ludi. Questi ordini di sù tutti s’ammirano, e di giù vincon sì, che verso Dio tutti tirati sono e tutti tirano. E Dïonisio con tanto disio a contemplar questi ordini si mise, che li nomò e distinse com’ io. Ma Gregorio da lui poi si divise; onde, sì tosto come li occhi aperse in questo ciel, di sé medesmo rise. E se tanto secreto ver proferse mortale in terra, non voglio ch’ammiri: ché chi ’l vide qua sù gliel discoperse con altro assai del ver di questi giri». Canto XXIX Quando ambedue li figli di Latona, coperti del Montone e de la Libra, fanno de l’orizzonte insieme zona, quant’ è dal punto che ’l cenìt inlibra infin che l’uno e l’altro da quel cinto, cambiando l’emisperio, si dilibra, tanto, col volto di riso dipinto, si tacque Bëatrice, riguardando fiso nel punto che m’avëa vinto. Poi cominciò: «Io dico, e non dimando, quel che tu vuoli udir, perch’ io l’ho visto là ’ve s’appunta ogne ubi e ogne quando. Non per aver a sé di bene acquisto, ch’esser non può, ma perché suo splendore potesse, risplendendo, dir “Subsisto”, in sua etternità di tempo fore, fuor d’ogne altro comprender, come i piacque, s’aperse in nuovi amor l’etterno amore. Né prima quasi torpente si giacque; ché né prima né poscia procedette lo discorrer di Dio sovra quest’ acque. Forma e materia, congiunte e purette, usciro ad esser che non avia fallo, come d’arco tricordo tre saette. E come in vetro, in ambra o in cristallo raggio resplende sì, che dal venire a l’esser tutto non è intervallo, così ’l triforme effetto del suo sire ne l’esser suo raggiò insieme tutto sanza distinzïone in essordire. Concreato fu ordine e costrutto a le sustanze; e quelle furon cima nel mondo in che puro atto fu produtto; pura potenza tenne la parte ima; nel mezzo strinse potenza con atto tal vime, che già mai non si divima. Ieronimo vi scrisse lungo tratto di secoli de li angeli creati anzi che l’altro mondo fosse fatto; ma questo vero è scritto in molti lati da li scrittor de lo Spirito Santo, e tu te n’avvedrai se bene agguati; e anche la ragione il vede alquanto, che non concederebbe che ’ motori sanza sua perfezion fosser cotanto. Or sai tu dove e quando questi amori furon creati e come: sì che spenti nel tuo disïo già son tre ardori. Né giugneriesi, numerando, al venti sì tosto, come de li angeli parte turbò il suggetto d’i vostri alimenti. L’altra rimase, e cominciò quest’ arte che tu discerni, con tanto diletto, che mai da circüir non si diparte. Principio del cader fu il maladetto superbir di colui che tu vedesti da tutti i pesi del mondo costretto. Quelli che vedi qui furon modesti a riconoscer sé da la bontate che li avea fatti a tanto intender presti: per che le viste lor furo essaltate con grazia illuminante e con lor merto, si c’hanno ferma e piena volontate; e non voglio che dubbi, ma sia certo, che ricever la grazia è meritorio secondo che l’affetto l’è aperto. Omai dintorno a questo consistorio puoi contemplare assai, se le parole mie son ricolte, sanz’ altro aiutorio. Ma perché ’n terra per le vostre scole si legge che l’angelica natura è tal, che ’ntende e si ricorda e vole, ancor dirò, perché tu veggi pura la verità che là giù si confonde, equivocando in sì fatta lettura. Queste sustanze, poi che fur gioconde de la faccia di Dio, non volser viso da essa, da cui nulla si nasconde: però non hanno vedere interciso da novo obietto, e però non bisogna rememorar per concetto diviso; sì che là giù, non dormendo, si sogna, credendo e non credendo dicer vero; ma ne l’uno è più colpa e più vergogna. Voi non andate giù per un sentiero filosofando: tanto vi trasporta l’amor de l’apparenza e ’l suo pensiero! E ancor questo qua sù si comporta con men disdegno che quando è posposta la divina Scrittura o quando è torta. Non vi si pensa quanto sangue costa seminarla nel mondo e quanto piace chi umilmente con essa s’accosta. Per apparer ciascun s’ingegna e face sue invenzioni; e quelle son trascorse da’ predicanti e ’l Vangelio si tace. Un dice che la luna si ritorse ne la passion di Cristo e s’interpuose, per che ’l lume del sol giù non si porse; e mente, ché la luce si nascose da sé: però a li Spani e a l’Indi come a’ Giudei tale eclissi rispuose. Non ha Fiorenza tanti Lapi e Bindi quante sì fatte favole per anno in pergamo si gridan quinci e quindi: sì che le pecorelle, che non sanno, tornan del pasco pasciute di vento, e non le scusa non veder lo danno. Non disse Cristo al suo primo convento: ‘Andate, e predicate al mondo ciance’; ma diede lor verace fondamento; e quel tanto sonò ne le sue guance, sì ch’a pugnar per accender la fede de l’Evangelio fero scudo e lance. Ora si va con motti e con iscede a predicare, e pur che ben si rida, gonfia il cappuccio e più non si richiede. Ma tale uccel nel becchetto s’annida, che se ’l vulgo il vedesse, vederebbe la perdonanza di ch’el si confida: per cui tanta stoltezza in terra crebbe, che, sanza prova d’alcun testimonio, ad ogne promession si correrebbe. Di questo ingrassa il porco sant’ Antonio, e altri assai che sono ancor più porci, pagando di moneta sanza conio. Ma perché siam digressi assai, ritorci li occhi oramai verso la dritta strada, sì che la via col tempo si raccorci. Questa natura sì oltre s’ingrada in numero, che mai non fu loquela né concetto mortal che tanto vada; e se tu guardi quel che si revela per Danïel, vedrai che ’n sue migliaia determinato numero si cela. La prima luce, che tutta la raia, per tanti modi in essa si recepe, quanti son li splendori a chi s’appaia. Onde, però che a l’atto che concepe segue l’affetto, d’amar la dolcezza diversamente in essa ferve e tepe. Vedi l’eccelso omai e la larghezza de l’etterno valor, poscia che tanti speculi fatti s’ha in che si spezza, uno manendo in sé come davanti». Canto XXX Forse semilia miglia di lontano ci ferve l’ora sesta, e questo mondo china già l’ombra quasi al letto piano, quando ’l mezzo del cielo, a noi profondo, comincia a farsi tal, ch’alcuna stella perde il parere infino a questo fondo; e come vien la chiarissima ancella del sol più oltre, così ’l ciel si chiude di vista in vista infino a la più bella. Non altrimenti il trïunfo che lude sempre dintorno al punto che mi vinse, parendo inchiuso da quel ch’elli ’nchiude, a poco a poco al mio veder si stinse: per che tornar con li occhi a Bëatrice nulla vedere e amor mi costrinse. Se quanto infino a qui di lei si dice fosse conchiuso tutto in una loda, poca sarebbe a fornir questa vice. La bellezza ch’io vidi si trasmoda non pur di là da noi, ma certo io credo che solo il suo fattor tutta la goda. Da questo passo vinto mi concedo più che già mai da punto di suo tema soprato fosse comico o tragedo: ché, come sole in viso che più trema, così lo rimembrar del dolce riso la mente mia da me medesmo scema. Dal primo giorno ch’i’ vidi il suo viso in questa vita, infino a questa vista, non m’è il seguire al mio cantar preciso; ma or convien che mio seguir desista più dietro a sua bellezza, poetando, come a l’ultimo suo ciascuno artista. Cotal qual io lascio a maggior bando che quel de la mia tuba, che deduce l’ardüa sua matera terminando, con atto e voce di spedito duce ricominciò: «Noi siamo usciti fore del maggior corpo al ciel ch’è pura luce: luce intellettüal, piena d’amore; amor di vero ben, pien di letizia; letizia che trascende ogne dolzore. Qui vederai l’una e l’altra milizia di paradiso, e l’una in quelli aspetti che tu vedrai a l’ultima giustizia». Come sùbito lampo che discetti li spiriti visivi, sì che priva da l’atto l’occhio di più forti obietti, così mi circunfulse luce viva, e lasciommi fasciato di tal velo del suo fulgor, che nulla m’appariva. «Sempre l’amor che queta questo cielo accoglie in sé con sì fatta salute, per far disposto a sua fiamma il candelo». Non fur più tosto dentro a me venute queste parole brievi, ch’io compresi me sormontar di sopr’ a mia virtute; e di novella vista mi raccesi tale, che nulla luce è tanto mera, che li occhi miei non si fosser difesi; e vidi lume in forma di rivera fulvido di fulgore, intra due rive dipinte di mirabil primavera. Di tal fiumana uscian faville vive, e d’ogne parte si mettien ne’ fiori, quasi rubin che oro circunscrive; poi, come inebrïate da li odori, riprofondavan sé nel miro gurge, e s’una intrava, un’altra n’uscia fori. «L’alto disio che mo t’infiamma e urge, d’aver notizia di ciò che tu vei, tanto mi piace più quanto più turge; ma di quest’ acqua convien che tu bei prima che tanta sete in te si sazi»: così mi disse il sol de li occhi miei. Anche soggiunse: «Il fiume e li topazi ch’entrano ed escono e ’l rider de l’erbe son di lor vero umbriferi prefazi. Non che da sé sian queste cose acerbe; ma è difetto da la parte tua, che non hai viste ancor tanto superbe». Non è fantin che sì sùbito rua col volto verso il latte, se si svegli molto tardato da l’usanza sua, come fec’ io, per far migliori spegli ancor de li occhi, chinandomi a l’onda che si deriva perché vi s’immegli; e sì come di lei bevve la gronda de le palpebre mie, così mi parve di sua lunghezza divenuta tonda. Poi, come gente stata sotto larve, che pare altro che prima, se si sveste la sembianza non süa in che disparve, così mi si cambiaro in maggior feste li fiori e le faville, sì ch’io vidi ambo le corti del ciel manifeste. O isplendor di Dio, per cu’ io vidi l’alto trïunfo del regno verace, dammi virtù a dir com’ ïo il vidi! Lume è là sù che visibile face lo creatore a quella creatura che solo in lui vedere ha la sua pace. E’ si distende in circular figura, in tanto che la sua circunferenza sarebbe al sol troppo larga cintura. Fassi di raggio tutta sua parvenza reflesso al sommo del mobile primo, che prende quindi vivere e potenza. E come clivo in acqua di suo imo si specchia, quasi per vedersi addorno, quando è nel verde e ne’ fioretti opimo, sì, soprastando al lume intorno intorno, vidi specchiarsi in più di mille soglie quanto di noi là sù fatto ha ritorno. E se l’infimo grado in sé raccoglie sì grande lume, quanta è la larghezza di questa rosa ne l’estreme foglie! La vista mia ne l’ampio e ne l’altezza non si smarriva, ma tutto prendeva il quanto e ’l quale di quella allegrezza. Presso e lontano, lì, né pon né leva: ché dove Dio sanza mezzo governa, la legge natural nulla rileva. Nel giallo de la rosa sempiterna, che si digrada e dilata e redole odor di lode al sol che sempre verna, qual è colui che tace e dicer vole, mi trasse Bëatrice, e disse: «Mira quanto è ’l convento de le bianche stole! Vedi nostra città quant’ ella gira; vedi li nostri scanni sì ripieni, che poca gente più ci si disira. E ’n quel gran seggio a che tu li occhi tieni per la corona che già v’è sù posta, prima che tu a queste nozze ceni, sederà l’alma, che fia giù agosta, de l’alto Arrigo, ch’a drizzare Italia verrà in prima ch’ella sia disposta. La cieca cupidigia che v’ammalia simili fatti v’ha al fantolino che muor per fame e caccia via la balia. E fia prefetto nel foro divino allora tal, che palese e coverto non anderà con lui per un cammino. Ma poco poi sarà da Dio sofferto nel santo officio; ch’el sarà detruso là dove Simon mago è per suo merto, e farà quel d’Alagna intrar più giuso». Canto XXXI In forma dunque di candida rosa mi si mostrava la milizia santa che nel suo sangue Cristo fece sposa; ma l’altra, che volando vede e canta la gloria di colui che la ’nnamora e la bontà che la fece cotanta, sì come schiera d’ape che s’infiora una fïata e una si ritorna là dove suo laboro s’insapora, nel gran fior discendeva che s’addorna di tante foglie, e quindi risaliva là dove ’l süo amor sempre soggiorna. Le facce tutte avean di fiamma viva e l’ali d’oro, e l’altro tanto bianco, che nulla neve a quel termine arriva. Quando scendean nel fior, di banco in banco porgevan de la pace e de l’ardore ch’elli acquistavan ventilando il fianco. Né l’interporsi tra ’l disopra e ’l fiore di tanta moltitudine volante impediva la vista e lo splendore: ché la luce divina è penetrante per l’universo secondo ch’è degno, sì che nulla le puote essere ostante. Questo sicuro e gaudïoso regno, frequente in gente antica e in novella, viso e amore avea tutto ad un segno. O trina luce che ’n unica stella scintillando a lor vista, sì li appaga! guarda qua giuso a la nostra procella! Se i barbari, venendo da tal plaga che ciascun giorno d’Elice si cuopra, rotante col suo figlio ond’ ella è vaga, veggendo Roma e l’ardüa sua opra, stupefaciensi, quando Laterano a le cose mortali andò di sopra; ïo, che al divino da l’umano, a l’etterno dal tempo era venuto, e di Fiorenza in popol giusto e sano, di che stupor dovea esser compiuto! Certo tra esso e ’l gaudio mi facea libito non udire e starmi muto. E quasi peregrin che si ricrea nel tempio del suo voto riguardando, e spera già ridir com’ ello stea, su per la viva luce passeggiando, menava ïo li occhi per li gradi, mo sù, mo giù e mo recirculando. Vedëa visi a carità süadi, d’altrui lume fregiati e di suo riso, e atti ornati di tutte onestadi. La forma general di paradiso già tutta mïo sguardo avea compresa, in nulla parte ancor fermato fiso; e volgeami con voglia rïaccesa per domandar la mia donna di cose di che la mente mia era sospesa. Uno intendëa, e altro mi rispuose: credea veder Beatrice e vidi un sene vestito con le genti glorïose. Diffuso era per li occhi e per le gene di benigna letizia, in atto pio quale a tenero padre si convene. E «Ov’ è ella?», sùbito diss’ io. Ond’ elli: «A terminar lo tuo disiro mosse Beatrice me del loco mio; e se riguardi sù nel terzo giro dal sommo grado, tu la rivedrai nel trono che suoi merti le sortiro». Sanza risponder, li occhi sù levai, e vidi lei che si facea corona reflettendo da sé li etterni rai. Da quella regïon che più sù tona occhio mortale alcun tanto non dista, qualunque in mare più giù s’abbandona, quanto lì da Beatrice la mia vista; ma nulla mi facea, ché süa effige non discendëa a me per mezzo mista. «O donna in cui la mia speranza vige, e che soffristi per la mia salute in inferno lasciar le tue vestige, di tante cose quant’ i’ ho vedute, dal tuo podere e da la tua bontate riconosco la grazia e la virtute. Tu m’hai di servo tratto a libertate per tutte quelle vie, per tutt’ i modi che di ciò fare avei la potestate. La tua magnificenza in me custodi, sì che l’anima mia, che fatt’ hai sana, piacente a te dal corpo si disnodi». Così orai; e quella, sì lontana come parea, sorrise e riguardommi; poi si tornò a l’etterna fontana. E ’l santo sene: «Acciò che tu assommi perfettamente», disse, «il tuo cammino, a che priego e amor santo mandommi, vola con li occhi per questo giardino; ché veder lui t’acconcerà lo sguardo più al montar per lo raggio divino. E la regina del cielo, ond’ ïo ardo tutto d’amor, ne farà ogne grazia, però ch’i’ sono il suo fedel Bernardo». Qual è colui che forse di Croazia viene a veder la Veronica nostra, che per l’antica fame non sen sazia, ma dice nel pensier, fin che si mostra: ‘Segnor mio Iesù Cristo, Dio verace, or fu sì fatta la sembianza vostra?’; tal era io mirando la vivace carità di colui che ’n questo mondo, contemplando, gustò di quella pace. «Figliuol di grazia, quest’ esser giocondo», cominciò elli, «non ti sarà noto, tenendo li occhi pur qua giù al fondo; ma guarda i cerchi infino al più remoto, tanto che veggi seder la regina cui questo regno è suddito e devoto». Io levai li occhi; e come da mattina la parte orïental de l’orizzonte soverchia quella dove ’l sol declina, così, quasi di valle andando a monte con li occhi, vidi parte ne lo stremo vincer di lume tutta l’altra fronte. E come quivi ove s’aspetta il temo che mal guidò Fetonte, più s’infiamma, e quinci e quindi il lume si fa scemo, così quella pacifica oriafiamma nel mezzo s’avvivava, e d’ogne parte per igual modo allentava la fiamma; e a quel mezzo, con le penne sparte, vid’ io più di mille angeli festanti, ciascun distinto di fulgore e d’arte. Vidi a lor giochi quivi e a lor canti ridere una bellezza, che letizia era ne li occhi a tutti li altri santi; e s’io avessi in dir tanta divizia quanta ad imaginar, non ardirei lo minimo tentar di sua delizia. Bernardo, come vide li occhi miei nel caldo suo caler fissi e attenti, li suoi con tanto affetto volse a lei, che ’ miei di rimirar fé più ardenti. Canto XXXII Affetto al suo piacer, quel contemplante libero officio di dottore assunse, e cominciò queste parole sante: «La piaga che Maria richiuse e unse, quella ch’è tanto bella da’ suoi piedi è colei che l’aperse e che la punse. Ne l’ordine che fanno i terzi sedi, siede Rachel di sotto da costei con Bëatrice, sì come tu vedi. Sarra e Rebecca, Iudìt e colei che fu bisava al cantor che per doglia del fallo disse ‘Miserere mei’, puoi tu veder così di soglia in soglia giù digradar, com’ io ch’a proprio nome vo per la rosa giù di foglia in foglia. E dal settimo grado in giù, sì come infino ad esso, succedono Ebree, dirimendo del fior tutte le chiome; perché, secondo lo sguardo che fée la fede in Cristo, queste sono il muro a che si parton le sacre scalee. Da questa parte onde ’l fiore è maturo di tutte le sue foglie, sono assisi quei che credettero in Cristo venturo; da l’altra parte onde sono intercisi di vòti i semicirculi, si stanno quei ch’a Cristo venuto ebber li visi. E come quinci il glorïoso scanno de la donna del cielo e li altri scanni di sotto lui cotanta cerna fanno, così di contra quel del gran Giovanni, che sempre santo ’l diserto e ’l martiro sofferse, e poi l’inferno da due anni; e sotto lui così cerner sortiro Francesco, Benedetto e Augustino e altri fin qua giù di giro in giro. Or mira l’alto proveder divino: ché l’uno e l’altro aspetto de la fede igualmente empierà questo giardino. E sappi che dal grado in giù che fiede a mezzo il tratto le due discrezioni, per nullo proprio merito si siede, ma per l’altrui, con certe condizioni: ché tutti questi son spiriti ascolti prima ch’avesser vere elezïoni. Ben te ne puoi accorger per li volti e anche per le voci püerili, se tu li guardi bene e se li ascolti. Or dubbi tu e dubitando sili; ma io discioglierò ’l forte legame in che ti stringon li pensier sottili. Dentro a l’ampiezza di questo reame casüal punto non puote aver sito, se non come tristizia o sete o fame: ché per etterna legge è stabilito quantunque vedi, sì che giustamente ci si risponde da l’anello al dito; e però questa festinata gente a vera vita non è sine causa intra sé qui più e meno eccellente. Lo rege per cui questo regno pausa in tanto amore e in tanto diletto, che nulla volontà è di più ausa, le menti tutte nel suo lieto aspetto creando, a suo piacer di grazia dota diversamente; e qui basti l’effetto. E ciò espresso e chiaro vi si nota ne la Scrittura santa in quei gemelli che ne la madre ebber l’ira commota. Però, secondo il color d’i capelli, di cotal grazia l’altissimo lume degnamente convien che s’incappelli. Dunque, sanza mercé di lor costume, locati son per gradi differenti, sol differendo nel primiero acume. Bastavasi ne’ secoli recenti con l’innocenza, per aver salute, solamente la fede d’i parenti; poi che le prime etadi fuor compiute, convenne ai maschi a l’innocenti penne per circuncidere acquistar virtute; ma poi che ’l tempo de la grazia venne, sanza battesmo perfetto di Cristo tale innocenza là giù si ritenne. Riguarda omai ne la faccia che a Cristo più si somiglia, ché la sua chiarezza sola ti può disporre a veder Cristo». Io vidi sopra lei tanta allegrezza piover, portata ne le menti sante create a trasvolar per quella altezza, che quantunque io avea visto davante, di tanta ammirazion non mi sospese, né mi mostrò di Dio tanto sembiante; e quello amor che primo lì discese, cantando ‘Ave, Maria, gratïa plena’, dinanzi a lei le sue ali distese. Rispuose a la divina cantilena da tutte parti la beata corte, sì ch’ogne vista sen fé più serena. «O santo padre, che per me comporte l’esser qua giù, lasciando il dolce loco nel qual tu siedi per etterna sorte, qual è quell’ angel che con tanto gioco guarda ne li occhi la nostra regina, innamorato sì che par di foco?». Così ricorsi ancora a la dottrina di colui ch’abbelliva di Maria, come del sole stella mattutina. Ed elli a me: «Baldezza e leggiadria quant’ esser puote in angelo e in alma, tutta è in lui; e sì volem che sia, perch’ elli è quelli che portò la palma giuso a Maria, quando ’l Figliuol di Dio carcar si volse de la nostra salma. Ma vieni omai con li occhi sì com’ io andrò parlando, e nota i gran patrici di questo imperio giustissimo e pio. Quei due che seggon là sù più felici per esser propinquissimi ad Agusta, son d’esta rosa quasi due radici: colui che da sinistra le s’aggiusta è il padre per lo cui ardito gusto l’umana specie tanto amaro gusta; dal destro vedi quel padre vetusto di Santa Chiesa a cui Cristo le chiavi raccomandò di questo fior venusto. E quei che vide tutti i tempi gravi, pria che morisse, de la bella sposa che s’acquistò con la lancia e coi clavi, siede lungh’ esso, e lungo l’altro posa quel duca sotto cui visse di manna la gente ingrata, mobile e retrosa. Di contr’ a Pietro vedi sedere Anna, tanto contenta di mirar sua figlia, che non move occhio per cantare osanna; e contro al maggior padre di famiglia siede Lucia, che mosse la tua donna quando chinavi, a rovinar, le ciglia. Ma perché ’l tempo fugge che t’assonna, qui farem punto, come buon sartore che com’ elli ha del panno fa la gonna; e drizzeremo li occhi al primo amore, sì che, guardando verso lui, penètri quant’ è possibil per lo suo fulgore. Veramente, ne forse tu t’arretri movendo l’ali tue, credendo oltrarti, orando grazia conven che s’impetri grazia da quella che puote aiutarti; e tu mi seguirai con l’affezione, sì che dal dicer mio lo cor non parti». E cominciò questa santa orazione: Canto XXXIII «Vergine Madre, figlia del tuo figlio, umile e alta più che creatura, termine fisso d’etterno consiglio, tu se’ colei che l’umana natura nobilitasti sì, che ’l suo fattore non disdegnò di farsi sua fattura. Nel ventre tuo si raccese l’amore, per lo cui caldo ne l’etterna pace così è germinato questo fiore. Qui se’ a noi meridïana face di caritate, e giuso, intra ’ mortali, se’ di speranza fontana vivace. Donna, se’ tanto grande e tanto vali, che qual vuol grazia e a te non ricorre, sua disïanza vuol volar sanz’ ali. La tua benignità non pur soccorre a chi domanda, ma molte fïate liberamente al dimandar precorre. In te misericordia, in te pietate, in te magnificenza, in te s’aduna quantunque in creatura è di bontate. Or questi, che da l’infima lacuna de l’universo infin qui ha vedute le vite spiritali ad una ad una, supplica a te, per grazia, di virtute tanto, che possa con li occhi levarsi più alto verso l’ultima salute. E io, che mai per mio veder non arsi più ch’i’ fo per lo suo, tutti miei prieghi ti porgo, e priego che non sieno scarsi, perché tu ogne nube li disleghi di sua mortalità co’ prieghi tuoi, sì che ’l sommo piacer li si dispieghi. Ancor ti priego, regina, che puoi ciò che tu vuoli, che conservi sani, dopo tanto veder, li affetti suoi. Vinca tua guardia i movimenti umani: vedi Beatrice con quanti beati per li miei prieghi ti chiudon le mani!». Li occhi da Dio diletti e venerati, fissi ne l’orator, ne dimostraro quanto i devoti prieghi le son grati; indi a l’etterno lume s’addrizzaro, nel qual non si dee creder che s’invii per creatura l’occhio tanto chiaro. E io ch’al fine di tutt’ i disii appropinquava, sì com’ io dovea, l’ardor del desiderio in me finii. Bernardo m’accennava, e sorridea, perch’ io guardassi suso; ma io era già per me stesso tal qual ei volea: ché la mia vista, venendo sincera, e più e più intrava per lo raggio de l’alta luce che da sé è vera. Da quinci innanzi il mio veder fu maggio che ’l parlar mostra, ch’a tal vista cede, e cede la memoria a tanto oltraggio. Qual è colüi che sognando vede, che dopo ’l sogno la passione impressa rimane, e l’altro a la mente non riede, cotal son io, ché quasi tutta cessa mia visïone, e ancor mi distilla nel core il dolce che nacque da essa. Così la neve al sol si disigilla; così al vento ne le foglie levi si perdea la sentenza di Sibilla. O somma luce che tanto ti levi da’ concetti mortali, a la mia mente ripresta un poco di quel che parevi, e fa la lingua mia tanto possente, ch’una favilla sol de la tua gloria possa lasciare a la futura gente; ché, per tornare alquanto a mia memoria e per sonare un poco in questi versi, più si conceperà di tua vittoria. Io credo, per l’acume ch’io soffersi del vivo raggio, ch’i’ sarei smarrito, se li occhi miei da lui fossero aversi. E’ mi ricorda ch’io fui più ardito per questo a sostener, tanto ch’i’ giunsi l’aspetto mio col valore infinito. Oh abbondante grazia ond’ io presunsi ficcar lo viso per la luce etterna, tanto che la veduta vi consunsi! Nel suo profondo vidi che s’interna, legato con amore in un volume, ciò che per l’universo si squaderna: sustanze e accidenti e lor costume quasi conflati insieme, per tal modo che ciò ch’i’ dico è un semplice lume. La forma universal di questo nodo credo ch’i’ vidi, perché più di largo, dicendo questo, mi sento ch’i’ godo. Un punto solo m’è maggior letargo che venticinque secoli a la ’mpresa che fé Nettuno ammirar l’ombra d’Argo. Così la mente mia, tutta sospesa, mirava fissa, immobile e attenta, e sempre di mirar faceasi accesa. A quella luce cotal si diventa, che volgersi da lei per altro aspetto è impossibil che mai si consenta; però che ’l ben, ch’è del volere obietto, tutto s’accoglie in lei, e fuor di quella è defettivo ciò ch’è lì perfetto. Omai sarà più corta mia favella, pur a quel ch’io ricordo, che d’un fante che bagni ancor la lingua a la mammella. Non perché più ch’un semplice sembiante fosse nel vivo lume ch’io mirava, che tal è sempre qual s’era davante; ma per la vista che s’avvalorava in me guardando, una sola parvenza, mutandom’ io, a me si travagliava. Ne la profonda e chiara sussistenza de l’alto lume parvermi tre giri di tre colori e d’una contenenza; e l’un da l’altro come iri da iri parea reflesso, e ’l terzo parea foco che quinci e quindi igualmente si spiri. Oh quanto è corto il dire e come fioco al mio concetto! e questo, a quel ch’i’ vidi, è tanto, che non basta a dicer ‘poco’. O luce etterna che sola in te sidi, sola t’intendi, e da te intelletta e intendente te ami e arridi! Quella circulazion che sì concetta pareva in te come lume reflesso, da li occhi miei alquanto circunspetta, dentro da sé, del suo colore stesso, mi parve pinta de la nostra effige: per che ’l mio viso in lei tutto era messo. Qual è ’l geomètra che tutto s’affige per misurar lo cerchio, e non ritrova, pensando, quel principio ond’ elli indige, tal era io a quella vista nova: veder voleva come si convenne l’imago al cerchio e come vi s’indova; ma non eran da ciò le proprie penne: se non che la mia mente fu percossa da un fulgore in che sua voglia venne. A l’alta fantasia qui mancò possa; ma già volgeva il mio disio e ’l velle, sì come rota ch’igualmente è mossa, l’amor che move il sole e l’altre stelle.

MY DIVINE COMEDY PARADISE CANTO I His glory, by whose might all things are mov'd, Pierces the universe, and in one part Sheds more resplendence, elsewhere less. In heav'n, That largeliest of his light partakes, was I, Witness of things, which to relate again Surpasseth power of him who comes from thence; For that, so near approaching its desire Our intellect is to such depth absorb'd, That memory cannot follow. Nathless all, That in my thoughts I of that sacred realm Could store, shall now be matter of my song. Benign Apollo! this last labour aid, And make me such a vessel of thy worth, As thy own laurel claims of me belov'd. Thus far hath one of steep Parnassus' brows Suffic'd me; henceforth there is need of both For my remaining enterprise Do thou Enter into my bosom, and there breathe So, as when Marsyas by thy hand was dragg'd Forth from his limbs unsheath'd. O power divine! If thou to me of shine impart so much, That of that happy realm the shadow'd form Trac'd in my thoughts I may set forth to view, Thou shalt behold me of thy favour'd tree Come to the foot, and crown myself with leaves; For to that honour thou, and my high theme Will fit me. If but seldom, mighty Sire! To grace his triumph gathers thence a wreath Caesar or bard (more shame for human wills Deprav'd) joy to the Delphic god must spring From the Pierian foliage, when one breast Is with such thirst inspir'd. From a small spark Great flame hath risen: after me perchance Others with better voice may pray, and gain From the Cirrhaean city answer kind. Through diver passages, the world's bright lamp Rises to mortals, but through that which joins Four circles with the threefold cross, in best Course, and in happiest constellation set He comes, and to the worldly wax best gives Its temper and impression. Morning there, Here eve was by almost such passage made; And whiteness had o'erspread that hemisphere, Blackness the other part; when to the left I saw Beatrice turn'd, and on the sun Gazing, as never eagle fix'd his ken. As from the first a second beam is wont To issue, and reflected upwards rise, E'en as a pilgrim bent on his return, So of her act, that through the eyesight pass'd Into my fancy, mine was form'd; and straight, Beyond our mortal wont, I fix'd mine eyes Upon the sun. Much is allowed us there, That here exceeds our pow'r; thanks to the place Made for the dwelling of the human kind I suffer'd it not long, and yet so long That I beheld it bick'ring sparks around, As iron that comes boiling from the fire. And suddenly upon the day appear'd A day new-ris'n, as he, who hath the power, Had with another sun bedeck'd the sky. Her eyes fast fix'd on the eternal wheels, Beatrice stood unmov'd; and I with ken Fix'd upon her, from upward gaze remov'd At her aspect, such inwardly became As Glaucus, when he tasted of the herb, That made him peer among the ocean gods; Words may not tell of that transhuman change: And therefore let the example serve, though weak, For those whom grace hath better proof in store If I were only what thou didst create, Then newly, Love! by whom the heav'n is rul'd, Thou know'st, who by thy light didst bear me up. Whenas the wheel which thou dost ever guide, Desired Spirit! with its harmony Temper'd of thee and measur'd, charm'd mine ear, Then seem'd to me so much of heav'n to blaze With the sun's flame, that rain or flood ne'er made A lake so broad. The newness of the sound, And that great light, inflam'd me with desire, Keener than e'er was felt, to know their cause. Whence she who saw me, clearly as myself, To calm my troubled mind, before I ask'd, Open'd her lips, and gracious thus began: "With false imagination thou thyself Mak'st dull, so that thou seest not the thing, Which thou hadst seen, had that been shaken off. Thou art not on the earth as thou believ'st; For light'ning scap'd from its own proper place Ne'er ran, as thou hast hither now return'd." Although divested of my first-rais'd doubt, By those brief words, accompanied with smiles, Yet in new doubt was I entangled more, And said: "Already satisfied, I rest From admiration deep, but now admire How I above those lighter bodies rise." Whence, after utt'rance of a piteous sigh, She tow'rds me bent her eyes, with such a look, As on her frenzied child a mother casts; Then thus began: "Among themselves all things Have order; and from hence the form, which makes The universe resemble God. In this The higher creatures see the printed steps Of that eternal worth, which is the end Whither the line is drawn. All natures lean, In this their order, diversely, some more, Some less approaching to their primal source. Thus they to different havens are mov'd on Through the vast sea of being, and each one With instinct giv'n, that bears it in its course; This to the lunar sphere directs the fire, This prompts the hearts of mortal animals, This the brute earth together knits, and binds. Nor only creatures, void of intellect, Are aim'd at by this bow; but even those, That have intelligence and love, are pierc'd. That Providence, who so well orders all, With her own light makes ever calm the heaven, In which the substance, that hath greatest speed, Is turn'd: and thither now, as to our seat Predestin'd, we are carried by the force Of that strong cord, that never looses dart, But at fair aim and glad. Yet is it true, That as ofttimes but ill accords the form To the design of art, through sluggishness Of unreplying matter, so this course Is sometimes quitted by the creature, who Hath power, directed thus, to bend elsewhere; As from a cloud the fire is seen to fall, From its original impulse warp'd, to earth, By vicious fondness. Thou no more admire Thy soaring, (if I rightly deem,) than lapse Of torrent downwards from a mountain's height. There would in thee for wonder be more cause, If, free of hind'rance, thou hadst fix'd thyself Below, like fire unmoving on the earth." So said, she turn'd toward the heav'n her face. CANTO II All ye, who in small bark have following sail'd, Eager to listen, on the advent'rous track Of my proud keel, that singing cuts its way, Backward return with speed, and your own shores Revisit, nor put out to open sea, Where losing me, perchance ye may remain Bewilder'd in deep maze. The way I pass Ne'er yet was run: Minerva breathes the gale, Apollo guides me, and another Nine To my rapt sight the arctic beams reveal. Ye other few, who have outstretch'd the neck. Timely for food of angels, on which here They live, yet never know satiety, Through the deep brine ye fearless may put out Your vessel, marking, well the furrow broad Before you in the wave, that on both sides Equal returns. Those, glorious, who pass'd o'er To Colchos, wonder'd not as ye will do, When they saw Jason following the plough. The increate perpetual thirst, that draws Toward the realm of God's own form, bore us Swift almost as the heaven ye behold. Beatrice upward gaz'd, and I on her, And in such space as on the notch a dart Is plac'd, then loosen'd flies, I saw myself Arriv'd, where wond'rous thing engag'd my sight. Whence she, to whom no work of mine was hid, Turning to me, with aspect glad as fair, Bespake me: "Gratefully direct thy mind To God, through whom to this first star we come." Me seem'd as if a cloud had cover'd us, Translucent, solid, firm, and polish'd bright, Like adamant, which the sun's beam had smit Within itself the ever-during pearl Receiv'd us, as the wave a ray of light Receives, and rests unbroken. If I then Was of corporeal frame, and it transcend Our weaker thought, how one dimension thus Another could endure, which needs must be If body enter body, how much more Must the desire inflame us to behold That essence, which discovers by what means God and our nature join'd! There will be seen That which we hold through faith, not shown by proof, But in itself intelligibly plain, E'en as the truth that man at first believes. I answered: "Lady! I with thoughts devout, Such as I best can frame, give thanks to Him, Who hath remov'd me from the mortal world. But tell, I pray thee, whence the gloomy spots Upon this body, which below on earth Give rise to talk of Cain in fabling quaint?" She somewhat smil'd, then spake: "If mortals err In their opinion, when the key of sense Unlocks not, surely wonder's weapon keen Ought not to pierce thee; since thou find'st, the wings Of reason to pursue the senses' flight Are short. But what thy own thought is, declare." Then I: "What various here above appears, Is caus'd, I deem, by bodies dense or rare." She then resum'd: "Thou certainly wilt see In falsehood thy belief o'erwhelm'd, if well Thou listen to the arguments, which I Shall bring to face it. The eighth sphere displays Numberless lights, the which in kind and size May be remark'd of different aspects; If rare or dense of that were cause alone, One single virtue then would be in all, Alike distributed, or more, or less. Different virtues needs must be the fruits Of formal principles, and these, save one, Will by thy reasoning be destroy'd. Beside, If rarity were of that dusk the cause, Which thou inquirest, either in some part That planet must throughout be void, nor fed With its own matter; or, as bodies share Their fat and leanness, in like manner this Must in its volume change the leaves. The first, If it were true, had through the sun's eclipse Been manifested, by transparency Of light, as through aught rare beside effus'd. But this is not. Therefore remains to see The other cause: and if the other fall, Erroneous so must prove what seem'd to thee. If not from side to side this rarity Pass through, there needs must be a limit, whence Its contrary no further lets it pass. And hence the beam, that from without proceeds, Must be pour'd back, as colour comes, through glass Reflected, which behind it lead conceals. Now wilt thou say, that there of murkier hue Than in the other part the ray is shown, By being thence refracted farther back. From this perplexity will free thee soon Experience, if thereof thou trial make, The fountain whence your arts derive their streame. Three mirrors shalt thou take, and two remove From thee alike, and more remote the third. Betwixt the former pair, shall meet thine eyes; Then turn'd toward them, cause behind thy back A light to stand, that on the three shall shine, And thus reflected come to thee from all. Though that beheld most distant do not stretch A space so ample, yet in brightness thou Will own it equaling the rest. But now, As under snow the ground, if the warm ray Smites it, remains dismantled of the hue And cold, that cover'd it before, so thee, Dismantled in thy mind, I will inform With light so lively, that the tremulous beam Shall quiver where it falls. Within the heaven, Where peace divine inhabits, circles round A body, in whose virtue dies the being Of all that it contains. The following heaven, That hath so many lights, this being divides, Through different essences, from it distinct, And yet contain'd within it. The other orbs Their separate distinctions variously Dispose, for their own seed and produce apt. Thus do these organs of the world proceed, As thou beholdest now, from step to step, Their influences from above deriving, And thence transmitting downwards. Mark me well, How through this passage to the truth I ford, The truth thou lov'st, that thou henceforth alone, May'st know to keep the shallows, safe, untold. "The virtue and motion of the sacred orbs, As mallet by the workman's hand, must needs By blessed movers be inspir'd. This heaven, Made beauteous by so many luminaries, From the deep spirit, that moves its circling sphere, Its image takes an impress as a seal: And as the soul, that dwells within your dust, Through members different, yet together form'd, In different pow'rs resolves itself; e'en so The intellectual efficacy unfolds Its goodness multiplied throughout the stars; On its own unity revolving still. Different virtue compact different Makes with the precious body it enlivens, With which it knits, as life in you is knit. From its original nature full of joy, The virtue mingled through the body shines, As joy through pupil of the living eye. From hence proceeds, that which from light to light Seems different, and not from dense or rare. This is the formal cause, that generates Proportion'd to its power, the dusk or clear." CANTO III That sun, which erst with love my bosom warm'd Had of fair truth unveil'd the sweet aspect, By proof of right, and of the false reproof; And I, to own myself convinc'd and free Of doubt, as much as needed, rais'd my head Erect for speech. But soon a sight appear'd, Which, so intent to mark it, held me fix'd, That of confession I no longer thought. As through translucent and smooth glass, or wave Clear and unmov'd, and flowing not so deep As that its bed is dark, the shape returns So faint of our impictur'd lineaments, That on white forehead set a pearl as strong Comes to the eye: such saw I many a face, All stretch'd to speak, from whence I straight conceiv'd Delusion opposite to that, which rais'd Between the man and fountain, amorous flame. Sudden, as I perceiv'd them, deeming these Reflected semblances to see of whom They were, I turn'd mine eyes, and nothing saw; Then turn'd them back, directed on the light Of my sweet guide, who smiling shot forth beams From her celestial eyes. "Wonder not thou," She cry'd, "at this my smiling, when I see Thy childish judgment; since not yet on truth It rests the foot, but, as it still is wont, Makes thee fall back in unsound vacancy. True substances are these, which thou behold'st, Hither through failure of their vow exil'd. But speak thou with them; listen, and believe, That the true light, which fills them with desire, Permits not from its beams their feet to stray." Straight to the shadow which for converse seem'd Most earnest, I addressed me, and began, As one by over-eagerness perplex'd: "O spirit, born for joy! who in the rays Of life eternal, of that sweetness know'st The flavour, which, not tasted, passes far All apprehension, me it well would please, If thou wouldst tell me of thy name, and this Your station here." Whence she, with kindness prompt, And eyes glist'ning with smiles: "Our charity, To any wish by justice introduc'd, Bars not the door, no more than she above, Who would have all her court be like herself. I was a virgin sister in the earth; And if thy mind observe me well, this form, With such addition grac'd of loveliness, Will not conceal me long, but thou wilt know Piccarda, in the tardiest sphere thus plac'd, Here 'mid these other blessed also blest. Our hearts, whose high affections burn alone With pleasure, from the Holy Spirit conceiv'd, Admitted to his order dwell in joy. And this condition, which appears so low, Is for this cause assign'd us, that our vows Were in some part neglected and made void." Whence I to her replied: "Something divine Beams in your countenance, wond'rous fair, From former knowledge quite transmuting you. Therefore to recollect was I so slow. But what thou sayst hath to my memory Given now such aid, that to retrace your forms Is easier. Yet inform me, ye, who here Are happy, long ye for a higher place More to behold, and more in love to dwell?" She with those other spirits gently smil'd, Then answer'd with such gladness, that she seem'd With love's first flame to glow: "Brother! our will Is in composure settled by the power Of charity, who makes us will alone What we possess, and nought beyond desire; If we should wish to be exalted more, Then must our wishes jar with the high will Of him, who sets us here, which in these orbs Thou wilt confess not possible, if here To be in charity must needs befall, And if her nature well thou contemplate. Rather it is inherent in this state Of blessedness, to keep ourselves within The divine will, by which our wills with his Are one. So that as we from step to step Are plac'd throughout this kingdom, pleases all, E'en as our King, who in us plants his will; And in his will is our tranquillity; It is the mighty ocean, whither tends Whatever it creates and nature makes." Then saw I clearly how each spot in heav'n Is Paradise, though with like gracious dew The supreme virtue show'r not over all. But as it chances, if one sort of food Hath satiated, and of another still The appetite remains, that this is ask'd, And thanks for that return'd; e'en so did I In word and motion, bent from her to learn What web it was, through which she had not drawn The shuttle to its point. She thus began: "Exalted worth and perfectness of life The Lady higher up enshrine in heaven, By whose pure laws upon your nether earth The robe and veil they wear, to that intent, That e'en till death they may keep watch or sleep With their great bridegroom, who accepts each vow, Which to his gracious pleasure love conforms. from the world, to follow her, when young Escap'd; and, in her vesture mantling me, Made promise of the way her sect enjoins. Thereafter men, for ill than good more apt, Forth snatch'd me from the pleasant cloister's pale. God knows how after that my life was fram'd. This other splendid shape, which thou beholdst At my right side, burning with all the light Of this our orb, what of myself I tell May to herself apply. From her, like me A sister, with like violence were torn The saintly folds, that shaded her fair brows. E'en when she to the world again was brought In spite of her own will and better wont, Yet not for that the bosom's inward veil Did she renounce. This is the luminary Of mighty Constance, who from that loud blast, Which blew the second over Suabia's realm, That power produc'd, which was the third and last." She ceas'd from further talk, and then began "Ave Maria" singing, and with that song Vanish'd, as heavy substance through deep wave. Mine eye, that far as it was capable, Pursued her, when in dimness she was lost, Turn'd to the mark where greater want impell'd, And bent on Beatrice all its gaze. But she as light'ning beam'd upon my looks: So that the sight sustain'd it not at first. Whence I to question her became less prompt. CANTO IV Between two kinds of food, both equally Remote and tempting, first a man might die Of hunger, ere he one could freely choose. E'en so would stand a lamb between the maw Of two fierce wolves, in dread of both alike: E'en so between two deer a dog would stand, Wherefore, if I was silent, fault nor praise I to myself impute, by equal doubts Held in suspense, since of necessity It happen'd. Silent was I, yet desire Was painted in my looks; and thus I spake My wish more earnestly than language could. As Daniel, when the haughty king he freed From ire, that spurr'd him on to deeds unjust And violent; so look'd Beatrice then. "Well I discern," she thus her words address'd, "How contrary desires each way constrain thee, So that thy anxious thought is in itself Bound up and stifled, nor breathes freely forth. Thou arguest; if the good intent remain; What reason that another's violence Should stint the measure of my fair desert? "Cause too thou findst for doubt, in that it seems, That spirits to the stars, as Plato deem'd, Return. These are the questions which thy will Urge equally; and therefore I the first Of that will treat which hath the more of gall. Of seraphim he who is most ensky'd, Moses and Samuel, and either John, Choose which thou wilt, nor even Mary's self, Have not in any other heav'n their seats, Than have those spirits which so late thou saw'st; Nor more or fewer years exist; but all Make the first circle beauteous, diversely Partaking of sweet life, as more or less Afflation of eternal bliss pervades them. Here were they shown thee, not that fate assigns This for their sphere, but for a sign to thee Of that celestial furthest from the height. Thus needs, that ye may apprehend, we speak: Since from things sensible alone ye learn That, which digested rightly after turns To intellectual. For no other cause The scripture, condescending graciously To your perception, hands and feet to God Attributes, nor so means: and holy church Doth represent with human countenance Gabriel, and Michael, and him who made Tobias whole. Unlike what here thou seest, The judgment of Timaeus, who affirms Each soul restor'd to its particular star, Believing it to have been taken thence, When nature gave it to inform her mold: Since to appearance his intention is E'en what his words declare: or else to shun Derision, haply thus he hath disguis'd His true opinion. If his meaning be, That to the influencing of these orbs revert The honour and the blame in human acts, Perchance he doth not wholly miss the truth. This principle, not understood aright, Erewhile perverted well nigh all the world; So that it fell to fabled names of Jove, And Mercury, and Mars. That other doubt, Which moves thee, is less harmful; for it brings No peril of removing thee from me. "That, to the eye of man, our justice seems Unjust, is argument for faith, and not For heretic declension. To the end This truth may stand more clearly in your view, I will content thee even to thy wish "If violence be, when that which suffers, nought Consents to that which forceth, not for this These spirits stood exculpate. For the will, That will not, still survives unquench'd, and doth As nature doth in fire, tho' violence Wrest it a thousand times; for, if it yield Or more or less, so far it follows force. And thus did these, whom they had power to seek The hallow'd place again. In them, had will Been perfect, such as once upon the bars Held Laurence firm, or wrought in Scaevola To his own hand remorseless, to the path, Whence they were drawn, their steps had hasten'd back, When liberty return'd: but in too few Resolve so steadfast dwells. And by these words If duly weigh'd, that argument is void, Which oft might have perplex'd thee still. But now Another question thwarts thee, which to solve Might try thy patience without better aid. I have, no doubt, instill'd into thy mind, That blessed spirit may not lie; since near The source of primal truth it dwells for aye: And thou might'st after of Piccarda learn That Constance held affection to the veil; So that she seems to contradict me here. Not seldom, brother, it hath chanc'd for men To do what they had gladly left undone, Yet to shun peril they have done amiss: E'en as Alcmaeon, at his father's suit Slew his own mother, so made pitiless Not to lose pity. On this point bethink thee, That force and will are blended in such wise As not to make the' offence excusable. Absolute will agrees not to the wrong, That inasmuch as there is fear of woe From non-compliance, it agrees. Of will Thus absolute Piccarda spake, and I Of th' other; so that both have truly said." Such was the flow of that pure rill, that well'd From forth the fountain of all truth; and such The rest, that to my wond'ring thoughts I found. "O thou of primal love the prime delight! Goddess!" I straight reply'd, "whose lively words Still shed new heat and vigour through my soul! Affection fails me to requite thy grace With equal sum of gratitude: be his To recompense, who sees and can reward thee. Well I discern, that by that truth alone Enlighten'd, beyond which no truth may roam, Our mind can satisfy her thirst to know: Therein she resteth, e'en as in his lair The wild beast, soon as she hath reach'd that bound, And she hath power to reach it; else desire Were given to no end. And thence doth doubt Spring, like a shoot, around the stock of truth; And it is nature which from height to height On to the summit prompts us. This invites, This doth assure me, lady, rev'rently To ask thee of other truth, that yet Is dark to me. I fain would know, if man By other works well done may so supply The failure of his vows, that in your scale They lack not weight." I spake; and on me straight Beatrice look'd with eyes that shot forth sparks Of love celestial in such copious stream, That, virtue sinking in me overpower'd, I turn'd, and downward bent confus'd my sight. CANTO V "If beyond earthly wont, the flame of love Illume me, so that I o'ercome thy power Of vision, marvel not: but learn the cause In that perfection of the sight, which soon As apprehending, hasteneth on to reach The good it apprehends. I well discern, How in thine intellect already shines The light eternal, which to view alone Ne'er fails to kindle love; and if aught else Your love seduces, 't is but that it shows Some ill-mark'd vestige of that primal beam. "This would'st thou know, if failure of the vow By other service may be so supplied, As from self-question to assure the soul." Thus she her words, not heedless of my wish, Began; and thus, as one who breaks not off Discourse, continued in her saintly strain. "Supreme of gifts, which God creating gave Of his free bounty, sign most evident Of goodness, and in his account most priz'd, Was liberty of will, the boon wherewith All intellectual creatures, and them sole He hath endow'd. Hence now thou mayst infer Of what high worth the vow, which so is fram'd That when man offers, God well-pleas'd accepts; For in the compact between God and him, This treasure, such as I describe it to thee, He makes the victim, and of his own act. What compensation therefore may he find? If that, whereof thou hast oblation made, By using well thou think'st to consecrate, Thou would'st of theft do charitable deed. Thus I resolve thee of the greater point. "But forasmuch as holy church, herein Dispensing, seems to contradict the truth I have discover'd to thee, yet behooves Thou rest a little longer at the board, Ere the crude aliment, which thou hast taken, Digested fitly to nutrition turn. Open thy mind to what I now unfold, And give it inward keeping. Knowledge comes Of learning well retain'd, unfruitful else. "This sacrifice in essence of two things Consisteth; one is that, whereof 't is made, The covenant the other. For the last, It ne'er is cancell'd if not kept: and hence I spake erewhile so strictly of its force. For this it was enjoin'd the Israelites, Though leave were giv'n them, as thou know'st, to change The offering, still to offer. Th' other part, The matter and the substance of the vow, May well be such, to that without offence It may for other substance be exchang'd. But at his own discretion none may shift The burden on his shoulders, unreleas'd By either key, the yellow and the white. Nor deem of any change, as less than vain, If the last bond be not within the new Included, as the quatre in the six. No satisfaction therefore can be paid For what so precious in the balance weighs, That all in counterpoise must kick the beam. Take then no vow at random: ta'en, with faith Preserve it; yet not bent, as Jephthah once, Blindly to execute a rash resolve, Whom better it had suited to exclaim, 'I have done ill,' than to redeem his pledge By doing worse or, not unlike to him In folly, that great leader of the Greeks: Whence, on the alter, Iphigenia mourn'd Her virgin beauty, and hath since made mourn Both wise and simple, even all, who hear Of so fell sacrifice. Be ye more staid, O Christians, not, like feather, by each wind Removable: nor think to cleanse ourselves In every water. Either testament, The old and new, is yours: and for your guide The shepherd of the church let this suffice To save you. When by evil lust entic'd, Remember ye be men, not senseless beasts; Nor let the Jew, who dwelleth in your streets, Hold you in mock'ry. Be not, as the lamb, That, fickle wanton, leaves its mother's milk, To dally with itself in idle play." Such were the words that Beatrice spake: These ended, to that region, where the world Is liveliest, full of fond desire she turn'd. Though mainly prompt new question to propose, Her silence and chang'd look did keep me dumb. And as the arrow, ere the cord is still, Leapeth unto its mark; so on we sped Into the second realm. There I beheld The dame, so joyous enter, that the orb Grew brighter at her smiles; and, if the star Were mov'd to gladness, what then was my cheer, Whom nature hath made apt for every change! As in a quiet and clear lake the fish, If aught approach them from without, do draw Towards it, deeming it their food; so drew Full more than thousand splendours towards us, And in each one was heard: "Lo! one arriv'd To multiply our loves!" and as each came The shadow, streaming forth effulgence new, Witness'd augmented joy. Here, reader! think, If thou didst miss the sequel of my tale, To know the rest how sorely thou wouldst crave; And thou shalt see what vehement desire Possess'd me, as soon as these had met my view, To know their state. "O born in happy hour! Thou to whom grace vouchsafes, or ere thy close Of fleshly warfare, to behold the thrones Of that eternal triumph, know to us The light communicated, which through heaven Expatiates without bound. Therefore, if aught Thou of our beams wouldst borrow for thine aid, Spare not; and of our radiance take thy fill." Thus of those piteous spirits one bespake me; And Beatrice next: "Say on; and trust As unto gods!"--"How in the light supreme Thou harbour'st, and from thence the virtue bring'st, That, sparkling in thine eyes, denotes thy joy, I mark; but, who thou art, am still to seek; Or wherefore, worthy spirit! for thy lot This sphere assign'd, that oft from mortal ken Is veil'd by others' beams." I said, and turn'd Toward the lustre, that with greeting, kind Erewhile had hail'd me. Forthwith brighter far Than erst, it wax'd: and, as himself the sun Hides through excess of light, when his warm gaze Hath on the mantle of thick vapours prey'd; Within its proper ray the saintly shape Was, through increase of gladness, thus conceal'd; And, shrouded so in splendour answer'd me, E'en as the tenour of my song declares. CANTO VI "After that Constantine the eagle turn'd Against the motions of the heav'n, that roll'd Consenting with its course, when he of yore, Lavinia's spouse, was leader of the flight, A hundred years twice told and more, his seat At Europe's extreme point, the bird of Jove Held, near the mountains, whence he issued first. There, under shadow of his sacred plumes Swaying the world, till through successive hands To mine he came devolv'd. Caesar I was, And am Justinian; destin'd by the will Of that prime love, whose influence I feel, From vain excess to clear th' encumber'd laws. Or ere that work engag'd me, I did hold Christ's nature merely human, with such faith Contented. But the blessed Agapete, Who was chief shepherd, he with warning voice To the true faith recall'd me. I believ'd His words: and what he taught, now plainly see, As thou in every contradiction seest The true and false oppos'd. Soon as my feet Were to the church reclaim'd, to my great task, By inspiration of God's grace impell'd, I gave me wholly, and consign'd mine arms To Belisarius, with whom heaven's right hand Was link'd in such conjointment, 't was a sign That I should rest. To thy first question thus I shape mine answer, which were ended here, But that its tendency doth prompt perforce To some addition; that thou well, mayst mark What reason on each side they have to plead, By whom that holiest banner is withstood, Both who pretend its power and who oppose. "Beginning from that hour, when Pallas died To give it rule, behold the valorous deeds Have made it worthy reverence. Not unknown To thee, how for three hundred years and more It dwelt in Alba, up to those fell lists Where for its sake were met the rival three; Nor aught unknown to thee, which it achiev'd Down to the Sabines' wrong to Lucrece' woe, With its sev'n kings conqu'ring the nation round; Nor all it wrought, by Roman worthies home 'Gainst Brennus and th' Epirot prince, and hosts Of single chiefs, or states in league combin'd Of social warfare; hence Torquatus stern, And Quintius nam'd of his neglected locks, The Decii, and the Fabii hence acquir'd Their fame, which I with duteous zeal embalm. By it the pride of Arab hordes was quell'd, When they led on by Hannibal o'erpass'd The Alpine rocks, whence glide thy currents, Po! Beneath its guidance, in their prime of days Scipio and Pompey triumph'd; and that hill, Under whose summit thou didst see the light, Rued its stern bearing. After, near the hour, When heav'n was minded that o'er all the world His own deep calm should brood, to Caesar's hand Did Rome consign it; and what then it wrought From Var unto the Rhine, saw Isere's flood, Saw Loire and Seine, and every vale, that fills The torrent Rhone. What after that it wrought, When from Ravenna it came forth, and leap'd The Rubicon, was of so bold a flight, That tongue nor pen may follow it. Tow'rds Spain It wheel'd its bands, then tow'rd Dyrrachium smote, And on Pharsalia with so fierce a plunge, E'en the warm Nile was conscious to the pang; Its native shores Antandros, and the streams Of Simois revisited, and there Where Hector lies; then ill for Ptolemy His pennons shook again; lightning thence fell On Juba; and the next upon your west, At sound of the Pompeian trump, return'd. "What following and in its next bearer's gripe It wrought, is now by Cassius and Brutus Bark'd off in hell, and by Perugia's sons And Modena's was mourn'd. Hence weepeth still Sad Cleopatra, who, pursued by it, Took from the adder black and sudden death. With him it ran e'en to the Red Sea coast; With him compos'd the world to such a peace, That of his temple Janus barr'd the door. "But all the mighty standard yet had wrought, And was appointed to perform thereafter, Throughout the mortal kingdom which it sway'd, Falls in appearance dwindled and obscur'd, If one with steady eye and perfect thought On the third Caesar look; for to his hands, The living Justice, in whose breath I move, Committed glory, e'en into his hands, To execute the vengeance of its wrath. "Hear now and wonder at what next I tell. After with Titus it was sent to wreak Vengeance for vengeance of the ancient sin, And, when the Lombard tooth, with fangs impure, Did gore the bosom of the holy church, Under its wings victorious, Charlemagne Sped to her rescue. Judge then for thyself Of those, whom I erewhile accus'd to thee, What they are, and how grievous their offending, Who are the cause of all your ills. The one Against the universal ensign rears The yellow lilies, and with partial aim That to himself the other arrogates: So that 't is hard to see which more offends. Be yours, ye Ghibellines, to veil your arts Beneath another standard: ill is this Follow'd of him, who severs it and justice: And let not with his Guelphs the new-crown'd Charles Assail it, but those talons hold in dread, Which from a lion of more lofty port Have rent the easing. Many a time ere now The sons have for the sire's transgression wail'd; Nor let him trust the fond belief, that heav'n Will truck its armour for his lilied shield. "This little star is furnish'd with good spirits, Whose mortal lives were busied to that end, That honour and renown might wait on them: And, when desires thus err in their intention, True love must needs ascend with slacker beam. But it is part of our delight, to measure Our wages with the merit; and admire The close proportion. Hence doth heav'nly justice Temper so evenly affection in us, It ne'er can warp to any wrongfulness. Of diverse voices is sweet music made: So in our life the different degrees Render sweet harmony among these wheels. "Within the pearl, that now encloseth us, Shines Romeo's light, whose goodly deed and fair Met ill acceptance. But the Provencals, That were his foes, have little cause for mirth. Ill shapes that man his course, who makes his wrong Of other's worth. Four daughters were there born To Raymond Berenger, and every one Became a queen; and this for him did Romeo, Though of mean state and from a foreign land. Yet envious tongues incited him to ask A reckoning of that just one, who return'd Twelve fold to him for ten. Aged and poor He parted thence: and if the world did know The heart he had, begging his life by morsels, 'T would deem the praise, it yields him, scantly dealt." CANTO VII "Hosanna Sanctus Deus Sabaoth Superillustrans claritate tua Felices ignes horum malahoth!" Thus chanting saw I turn that substance bright With fourfold lustre to its orb again, Revolving; and the rest unto their dance With it mov'd also; and like swiftest sparks, In sudden distance from my sight were veil'd. Me doubt possess'd, and "Speak," it whisper'd me, "Speak, speak unto thy lady, that she quench Thy thirst with drops of sweetness." Yet blank awe, Which lords it o'er me, even at the sound Of Beatrice's name, did bow me down As one in slumber held. Not long that mood Beatrice suffer'd: she, with such a smile, As might have made one blest amid the flames, Beaming upon me, thus her words began: "Thou in thy thought art pond'ring (as I deem), And what I deem is truth how just revenge Could be with justice punish'd: from which doubt I soon will free thee; so thou mark my words; For they of weighty matter shall possess thee. "That man, who was unborn, himself condemn'd, And, in himself, all, who since him have liv'd, His offspring: whence, below, the human kind Lay sick in grievous error many an age; Until it pleas'd the Word of God to come Amongst them down, to his own person joining The nature, from its Maker far estrang'd, By the mere act of his eternal love. Contemplate here the wonder I unfold. The nature with its Maker thus conjoin'd, Created first was blameless, pure and good; But through itself alone was driven forth From Paradise, because it had eschew'd The way of truth and life, to evil turn'd. Ne'er then was penalty so just as that Inflicted by the cross, if thou regard The nature in assumption doom'd: ne'er wrong So great, in reference to him, who took Such nature on him, and endur'd the doom. God therefore and the Jews one sentence pleased: So different effects flow'd from one act, And heav'n was open'd, though the earth did quake. Count it not hard henceforth, when thou dost hear That a just vengeance was by righteous court Justly reveng'd. But yet I see thy mind By thought on thought arising sore perplex'd, And with how vehement desire it asks Solution of the maze. What I have heard, Is plain, thou sayst: but wherefore God this way For our redemption chose, eludes my search. "Brother! no eye of man not perfected, Nor fully ripen'd in the flame of love, May fathom this decree. It is a mark, In sooth, much aim'd at, and but little kenn'd: And I will therefore show thee why such way Was worthiest. The celestial love, that spume All envying in its bounty, in itself With such effulgence blazeth, as sends forth All beauteous things eternal. What distils Immediate thence, no end of being knows, Bearing its seal immutably impress'd. Whatever thence immediate falls, is free, Free wholly, uncontrollable by power Of each thing new: by such conformity More grateful to its author, whose bright beams, Though all partake their shining, yet in those Are liveliest, which resemble him the most. These tokens of pre-eminence on man Largely bestow'd, if any of them fail, He needs must forfeit his nobility, No longer stainless. Sin alone is that, Which doth disfranchise him, and make unlike To the chief good; for that its light in him Is darken'd. And to dignity thus lost Is no return; unless, where guilt makes void, He for ill pleasure pay with equal pain. Your nature, which entirely in its seed Trangress'd, from these distinctions fell, no less Than from its state in Paradise; nor means Found of recovery (search all methods out As strickly as thou may) save one of these, The only fords were left through which to wade, Either that God had of his courtesy Releas'd him merely, or else man himself For his own folly by himself aton'd. "Fix now thine eye, intently as thou canst, On th' everlasting counsel, and explore, Instructed by my words, the dread abyss. "Man in himself had ever lack'd the means Of satisfaction, for he could not stoop Obeying, in humility so low, As high he, disobeying, thought to soar: And for this reason he had vainly tried Out of his own sufficiency to pay The rigid satisfaction. Then behooved That God should by his own ways lead him back Unto the life, from whence he fell, restor'd: By both his ways, I mean, or one alone. But since the deed is ever priz'd the more, The more the doer's good intent appears, Goodness celestial, whose broad signature Is on the universe, of all its ways To raise ye up, was fain to leave out none, Nor aught so vast or so magnificent, Either for him who gave or who receiv'd Between the last night and the primal day, Was or can be. For God more bounty show'd. Giving himself to make man capable Of his return to life, than had the terms Been mere and unconditional release. And for his justice, every method else Were all too scant, had not the Son of God Humbled himself to put on mortal flesh. "Now, to fulfil each wish of thine, remains I somewhat further to thy view unfold. That thou mayst see as clearly as myself. "I see, thou sayst, the air, the fire I see, The earth and water, and all things of them Compounded, to corruption turn, and soon Dissolve. Yet these were also things create, Because, if what were told me, had been true They from corruption had been therefore free. "The angels, O my brother! and this clime Wherein thou art, impassible and pure, I call created, as indeed they are In their whole being. But the elements, Which thou hast nam'd, and what of them is made, Are by created virtue' inform'd: create Their substance, and create the' informing virtue In these bright stars, that round them circling move The soul of every brute and of each plant, The ray and motion of the sacred lights, With complex potency attract and turn. But this our life the' eternal good inspires Immediate, and enamours of itself; So that our wishes rest for ever here. "And hence thou mayst by inference conclude Our resurrection certain, if thy mind Consider how the human flesh was fram'd, When both our parents at the first were made." CANTO VIII The world was in its day of peril dark Wont to believe the dotage of fond love From the fair Cyprian deity, who rolls In her third epicycle, shed on men By stream of potent radiance: therefore they Of elder time, in their old error blind, Not her alone with sacrifice ador'd And invocation, but like honours paid To Cupid and Dione, deem'd of them Her mother, and her son, him whom they feign'd To sit in Dido's bosom: and from her, Whom I have sung preluding, borrow'd they The appellation of that star, which views, Now obvious and now averse, the sun. I was not ware that I was wafted up Into its orb; but the new loveliness That grac'd my lady, gave me ample proof That we had entered there. And as in flame A sparkle is distinct, or voice in voice Discern'd, when one its even tenour keeps, The other comes and goes; so in that light I other luminaries saw, that cours'd In circling motion, rapid more or less, As their eternal phases each impels. Never was blast from vapour charged with cold, Whether invisible to eye or no, Descended with such speed, it had not seem'd To linger in dull tardiness, compar'd To those celestial lights, that tow'rds us came, Leaving the circuit of their joyous ring, Conducted by the lofty seraphim. And after them, who in the van appear'd, Such an hosanna sounded, as hath left Desire, ne'er since extinct in me, to hear Renew'd the strain. Then parting from the rest One near us drew, and sole began: "We all Are ready at thy pleasure, well dispos'd To do thee gentle service. We are they, To whom thou in the world erewhile didst Sing 'O ye! whose intellectual ministry Moves the third heaven!' and in one orb we roll, One motion, one impulse, with those who rule Princedoms in heaven; yet are of love so full, That to please thee 't will be as sweet to rest." After mine eyes had with meek reverence Sought the celestial guide, and were by her Assur'd, they turn'd again unto the light Who had so largely promis'd, and with voice That bare the lively pressure of my zeal, "Tell who ye are," I cried. Forthwith it grew In size and splendour, through augmented joy; And thus it answer'd: "A short date below The world possess'd me. Had the time been more, Much evil, that will come, had never chanc'd. My gladness hides thee from me, which doth shine Around, and shroud me, as an animal In its own silk unswath'd. Thou lov'dst me well, And had'st good cause; for had my sojourning Been longer on the earth, the love I bare thee Had put forth more than blossoms. The left bank, That Rhone, when he hath mix'd with Sorga, laves. "In me its lord expected, and that horn Of fair Ausonia, with its boroughs old, Bari, and Croton, and Gaeta pil'd, From where the Trento disembogues his waves, With Verde mingled, to the salt sea-flood. Already on my temples beam'd the crown, Which gave me sov'reignty over the land By Danube wash'd, whenas he strays beyond The limits of his German shores. The realm, Where, on the gulf by stormy Eurus lash'd, Betwixt Pelorus and Pachynian heights, The beautiful Trinacria lies in gloom (Not through Typhaeus, but the vap'ry cloud Bituminous upsteam'd), THAT too did look To have its scepter wielded by a race Of monarchs, sprung through me from Charles and Rodolph; had not ill lording which doth spirit up The people ever, in Palermo rais'd The shout of 'death,' re-echo'd loud and long. Had but my brother's foresight kenn'd as much, He had been warier that the greedy want Of Catalonia might not work his bale. And truly need there is, that he forecast, Or other for him, lest more freight be laid On his already over-laden bark. Nature in him, from bounty fall'n to thrift, Would ask the guard of braver arms, than such As only care to have their coffers fill'd." "My liege, it doth enhance the joy thy words Infuse into me, mighty as it is, To think my gladness manifest to thee, As to myself, who own it, when thou lookst Into the source and limit of all good, There, where thou markest that which thou dost speak, Thence priz'd of me the more. Glad thou hast made me. Now make intelligent, clearing the doubt Thy speech hath raised in me; for much I muse, How bitter can spring up, when sweet is sown." I thus inquiring; he forthwith replied: "If I have power to show one truth, soon that Shall face thee, which thy questioning declares Behind thee now conceal'd. The Good, that guides And blessed makes this realm, which thou dost mount, Ordains its providence to be the virtue In these great bodies: nor th' all perfect Mind Upholds their nature merely, but in them Their energy to save: for nought, that lies Within the range of that unerring bow, But is as level with the destin'd aim, As ever mark to arrow's point oppos'd. Were it not thus, these heavens, thou dost visit, Would their effect so work, it would not be Art, but destruction; and this may not chance, If th' intellectual powers, that move these stars, Fail not, or who, first faulty made them fail. Wilt thou this truth more clearly evidenc'd?" To whom I thus: "It is enough: no fear, I see, lest nature in her part should tire." He straight rejoin'd: "Say, were it worse for man, If he liv'd not in fellowship on earth?" "Yea," answer'd I; "nor here a reason needs." "And may that be, if different estates Grow not of different duties in your life? Consult your teacher, and he tells you 'no."' Thus did he come, deducing to this point, And then concluded: "For this cause behooves, The roots, from whence your operations come, Must differ. Therefore one is Solon born; Another, Xerxes; and Melchisidec A third; and he a fourth, whose airy voyage Cost him his son. In her circuitous course, Nature, that is the seal to mortal wax, Doth well her art, but no distinctions owns 'Twixt one or other household. Hence befalls That Esau is so wide of Jacob: hence Quirinus of so base a father springs, He dates from Mars his lineage. Were it not That providence celestial overrul'd, Nature, in generation, must the path Trac'd by the generator, still pursue Unswervingly. Thus place I in thy sight That, which was late behind thee. But, in sign Of more affection for thee, 't is my will Thou wear this corollary. Nature ever Finding discordant fortune, like all seed Out of its proper climate, thrives but ill. And were the world below content to mark And work on the foundation nature lays, It would not lack supply of excellence. But ye perversely to religion strain Him, who was born to gird on him the sword, And of the fluent phrasemen make your king; Therefore your steps have wander'd from the paths." CANTO IX After solution of my doubt, thy Charles, O fair Clemenza, of the treachery spake That must befall his seed: but, "Tell it not," Said he, "and let the destin'd years come round." Nor may I tell thee more, save that the meed Of sorrow well-deserv'd shall quit your wrongs. And now the visage of that saintly light Was to the sun, that fills it, turn'd again, As to the good, whose plenitude of bliss Sufficeth all. O ye misguided souls! Infatuate, who from such a good estrange Your hearts, and bend your gaze on vanity, Alas for you!--And lo! toward me, next, Another of those splendent forms approach'd, That, by its outward bright'ning, testified The will it had to pleasure me. The eyes Of Beatrice, resting, as before, Firmly upon me, manifested forth Approval of my wish. "And O," I cried, "Blest spirit! quickly be my will perform'd; And prove thou to me, that my inmost thoughts I can reflect on thee." Thereat the light, That yet was new to me, from the recess, Where it before was singing, thus began, As one who joys in kindness: "In that part Of the deprav'd Italian land, which lies Between Rialto, and the fountain-springs Of Brenta and of Piava, there doth rise, But to no lofty eminence, a hill, From whence erewhile a firebrand did descend, That sorely sheet the region. From one root I and it sprang; my name on earth Cunizza: And here I glitter, for that by its light This star o'ercame me. Yet I naught repine, Nor grudge myself the cause of this my lot, Which haply vulgar hearts can scarce conceive. "This jewel, that is next me in our heaven, Lustrous and costly, great renown hath left, And not to perish, ere these hundred years Five times absolve their round. Consider thou, If to excel be worthy man's endeavour, When such life may attend the first. Yet they Care not for this, the crowd that now are girt By Adice and Tagliamento, still Impenitent, tho' scourg'd. The hour is near, When for their stubbornness at Padua's marsh The water shall be chang'd, that laves Vicena And where Cagnano meets with Sile, one Lords it, and bears his head aloft, for whom The web is now a-warping. Feltro too Shall sorrow for its godless shepherd's fault, Of so deep stain, that never, for the like, Was Malta's bar unclos'd. Too large should be The skillet, that would hold Ferrara's blood, And wearied he, who ounce by ounce would weight it, The which this priest, in show of party-zeal, Courteous will give; nor will the gift ill suit The country's custom. We descry above, Mirrors, ye call them thrones, from which to us Reflected shine the judgments of our God: Whence these our sayings we avouch for good." She ended, and appear'd on other thoughts Intent, re-ent'ring on the wheel she late Had left. That other joyance meanwhile wax'd A thing to marvel at, in splendour glowing, Like choicest ruby stricken by the sun, For, in that upper clime, effulgence comes Of gladness, as here laughter: and below, As the mind saddens, murkier grows the shade. "God seeth all: and in him is thy sight," Said I, "blest Spirit! Therefore will of his Cannot to thee be dark. Why then delays Thy voice to satisfy my wish untold, That voice which joins the inexpressive song, Pastime of heav'n, the which those ardours sing, That cowl them with six shadowing wings outspread? I would not wait thy asking, wert thou known To me, as thoroughly I to thee am known." He forthwith answ'ring, thus his words began: "The valley' of waters, widest next to that Which doth the earth engarland, shapes its course, Between discordant shores, against the sun Inward so far, it makes meridian there, Where was before th' horizon. Of that vale Dwelt I upon the shore, 'twixt Ebro's stream And Macra's, that divides with passage brief Genoan bounds from Tuscan. East and west Are nearly one to Begga and my land, Whose haven erst was with its own blood warm. Who knew my name were wont to call me Folco: And I did bear impression of this heav'n, That now bears mine: for not with fiercer flame Glow'd Belus' daughter, injuring alike Sichaeus and Creusa, than did I, Long as it suited the unripen'd down That fledg'd my cheek: nor she of Rhodope, That was beguiled of Demophoon; Nor Jove's son, when the charms of Iole Were shrin'd within his heart. And yet there hides No sorrowful repentance here, but mirth, Not for the fault (that doth not come to mind), But for the virtue, whose o'erruling sway And providence have wrought thus quaintly. Here The skill is look'd into, that fashioneth With such effectual working, and the good Discern'd, accruing to this upper world From that below. But fully to content Thy wishes, all that in this sphere have birth, Demands my further parle. Inquire thou wouldst, Who of this light is denizen, that here Beside me sparkles, as the sun-beam doth On the clear wave. Know then, the soul of Rahab Is in that gladsome harbour, to our tribe United, and the foremost rank assign'd. He to that heav'n, at which the shadow ends Of your sublunar world, was taken up, First, in Christ's triumph, of all souls redeem'd: For well behoov'd, that, in some part of heav'n, She should remain a trophy, to declare The mighty contest won with either palm; For that she favour'd first the high exploit Of Joshua on the holy land, whereof The Pope recks little now. Thy city, plant Of him, that on his Maker turn'd the back, And of whose envying so much woe hath sprung, Engenders and expands the cursed flower, That hath made wander both the sheep and lambs, Turning the shepherd to a wolf. For this, The gospel and great teachers laid aside, The decretals, as their stuft margins show, Are the sole study. Pope and Cardinals, Intent on these, ne'er journey but in thought To Nazareth, where Gabriel op'd his wings. Yet it may chance, erelong, the Vatican, And other most selected parts of Rome, That were the grave of Peter's soldiery, Shall be deliver'd from the adult'rous bond." CANTO X Looking into his first-born with the love, Which breathes from both eternal, the first Might Ineffable, whence eye or mind Can roam, hath in such order all dispos'd, As none may see and fail to enjoy. Raise, then, O reader! to the lofty wheels, with me, Thy ken directed to the point, whereat One motion strikes on th' other. There begin Thy wonder of the mighty Architect, Who loves his work so inwardly, his eye Doth ever watch it. See, how thence oblique Brancheth the circle, where the planets roll To pour their wished influence on the world; Whose path not bending thus, in heav'n above Much virtue would be lost, and here on earth, All power well nigh extinct: or, from direct Were its departure distant more or less, I' th' universal order, great defect Must, both in heav'n and here beneath, ensue. Now rest thee, reader! on thy bench, and muse Anticipative of the feast to come; So shall delight make thee not feel thy toil. Lo! I have set before thee, for thyself Feed now: the matter I indite, henceforth Demands entire my thought. Join'd with the part, Which late we told of, the great minister Of nature, that upon the world imprints The virtue of the heaven, and doles out Time for us with his beam, went circling on Along the spires, where each hour sooner comes; And I was with him, weetless of ascent, As one, who till arriv'd, weets not his coming. For Beatrice, she who passeth on So suddenly from good to better, time Counts not the act, oh then how great must needs Have been her brightness! What she was i' th' sun (Where I had enter'd), not through change of hue, But light transparent--did I summon up Genius, art, practice--I might not so speak, It should be e'er imagin'd: yet believ'd It may be, and the sight be justly crav'd. And if our fantasy fail of such height, What marvel, since no eye above the sun Hath ever travel'd? Such are they dwell here, Fourth family of the Omnipotent Sire, Who of his spirit and of his offspring shows; And holds them still enraptur'd with the view. And thus to me Beatrice: "Thank, oh thank, The Sun of angels, him, who by his grace To this perceptible hath lifted thee." Never was heart in such devotion bound, And with complacency so absolute Dispos'd to render up itself to God, As mine was at those words: and so entire The love for Him, that held me, it eclips'd Beatrice in oblivion. Naught displeas'd Was she, but smil'd thereat so joyously, That of her laughing eyes the radiance brake And scatter'd my collected mind abroad. Then saw I a bright band, in liveliness Surpassing, who themselves did make the crown, And us their centre: yet more sweet in voice, Than in their visage beaming. Cinctur'd thus, Sometime Latona's daughter we behold, When the impregnate air retains the thread, That weaves her zone. In the celestial court, Whence I return, are many jewels found, So dear and beautiful, they cannot brook Transporting from that realm: and of these lights Such was the song. Who doth not prune his wing To soar up thither, let him look from thence For tidings from the dumb. When, singing thus, Those burning suns that circled round us thrice, As nearest stars around the fixed pole, Then seem'd they like to ladies, from the dance Not ceasing, but suspense, in silent pause, List'ning, till they have caught the strain anew: Suspended so they stood: and, from within, Thus heard I one, who spake: "Since with its beam The grace, whence true love lighteth first his flame, That after doth increase by loving, shines So multiplied in thee, it leads thee up Along this ladder, down whose hallow'd steps None e'er descend, and mount them not again, Who from his phial should refuse thee wine To slake thy thirst, no less constrained were, Than water flowing not unto the sea. Thou fain wouldst hear, what plants are these, that bloom In the bright garland, which, admiring, girds This fair dame round, who strengthens thee for heav'n. I then was of the lambs, that Dominic Leads, for his saintly flock, along the way, Where well they thrive, not sworn with vanity. He, nearest on my right hand, brother was, And master to me: Albert of Cologne Is this: and of Aquinum, Thomas I. If thou of all the rest wouldst be assur'd, Let thine eye, waiting on the words I speak, In circuit journey round the blessed wreath. That next resplendence issues from the smile Of Gratian, who to either forum lent Such help, as favour wins in Paradise. The other, nearest, who adorns our quire, Was Peter, he that with the widow gave To holy church his treasure. The fifth light, Goodliest of all, is by such love inspired, That all your world craves tidings of its doom: Within, there is the lofty light, endow'd With sapience so profound, if truth be truth, That with a ken of such wide amplitude No second hath arisen. Next behold That taper's radiance, to whose view was shown, Clearliest, the nature and the ministry Angelical, while yet in flesh it dwelt. In the other little light serenely smiles That pleader for the Christian temples, he Who did provide Augustin of his lore. Now, if thy mind's eye pass from light to light, Upon my praises following, of the eighth Thy thirst is next. The saintly soul, that shows The world's deceitfulness, to all who hear him, Is, with the sight of all the good, that is, Blest there. The limbs, whence it was driven, lie Down in Cieldauro, and from martyrdom And exile came it here. Lo! further on, Where flames the arduous Spirit of Isidore, Of Bede, and Richard, more than man, erewhile, In deep discernment. Lastly this, from whom Thy look on me reverteth, was the beam Of one, whose spirit, on high musings bent, Rebuk'd the ling'ring tardiness of death. It is the eternal light of Sigebert, Who 'scap'd not envy, when of truth he argued, Reading in the straw-litter'd street." Forthwith, As clock, that calleth up the spouse of God To win her bridegroom's love at matin's hour, Each part of other fitly drawn and urg'd, Sends out a tinkling sound, of note so sweet, Affection springs in well-disposed breast; Thus saw I move the glorious wheel, thus heard Voice answ'ring voice, so musical and soft, It can be known but where day endless shines. CANTO XI O fond anxiety of mortal men! How vain and inconclusive arguments Are those, which make thee beat thy wings below For statues one, and one for aphorisms Was hunting; this the priesthood follow'd, that By force or sophistry aspir'd to rule; To rob another, and another sought By civil business wealth; one moiling lay Tangled in net of sensual delight, And one to witless indolence resign'd; What time from all these empty things escap'd, With Beatrice, I thus gloriously Was rais'd aloft, and made the guest of heav'n. They of the circle to that point, each one. Where erst it was, had turn'd; and steady glow'd, As candle in his socket. Then within The lustre, that erewhile bespake me, smiling With merer gladness, heard I thus begin: "E'en as his beam illumes me, so I look Into the eternal light, and clearly mark Thy thoughts, from whence they rise. Thou art in doubt, And wouldst, that I should bolt my words afresh In such plain open phrase, as may be smooth To thy perception, where I told thee late That 'well they thrive;' and that 'no second such Hath risen,' which no small distinction needs. "The providence, that governeth the world, In depth of counsel by created ken Unfathomable, to the end that she, Who with loud cries was 'spous'd in precious blood, Might keep her footing towards her well-belov'd, Safe in herself and constant unto him, Hath two ordain'd, who should on either hand In chief escort her: one seraphic all In fervency; for wisdom upon earth, The other splendour of cherubic light. I but of one will tell: he tells of both, Who one commendeth which of them so'er Be taken: for their deeds were to one end. "Between Tupino, and the wave, that falls From blest Ubaldo's chosen hill, there hangs Rich slope of mountain high, whence heat and cold Are wafted through Perugia's eastern gate: And Norcera with Gualdo, in its rear Mourn for their heavy yoke. Upon that side, Where it doth break its steepness most, arose A sun upon the world, as duly this From Ganges doth: therefore let none, who speak Of that place, say Ascesi; for its name Were lamely so deliver'd; but the East, To call things rightly, be it henceforth styl'd. He was not yet much distant from his rising, When his good influence 'gan to bless the earth. A dame to whom none openeth pleasure's gate More than to death, was, 'gainst his father's will, His stripling choice: and he did make her his, Before the Spiritual court, by nuptial bonds, And in his father's sight: from day to day, Then lov'd her more devoutly. She, bereav'd Of her first husband, slighted and obscure, Thousand and hundred years and more, remain'd Without a single suitor, till he came. Nor aught avail'd, that, with Amyclas, she Was found unmov'd at rumour of his voice, Who shook the world: nor aught her constant boldness Whereby with Christ she mounted on the cross, When Mary stay'd beneath. But not to deal Thus closely with thee longer, take at large The rovers' titles--Poverty and Francis. Their concord and glad looks, wonder and love, And sweet regard gave birth to holy thoughts, So much, that venerable Bernard first Did bare his feet, and, in pursuit of peace So heavenly, ran, yet deem'd his footing slow. O hidden riches! O prolific good! Egidius bares him next, and next Sylvester, And follow both the bridegroom; so the bride Can please them. Thenceforth goes he on his way, The father and the master, with his spouse, And with that family, whom now the cord Girt humbly: nor did abjectness of heart Weigh down his eyelids, for that he was son Of Pietro Bernardone, and by men In wond'rous sort despis'd. But royally His hard intention he to Innocent Set forth, and from him first receiv'd the seal On his religion. Then, when numerous flock'd The tribe of lowly ones, that trac'd HIS steps, Whose marvellous life deservedly were sung In heights empyreal, through Honorius' hand A second crown, to deck their Guardian's virtues, Was by the eternal Spirit inwreath'd: and when He had, through thirst of martyrdom, stood up In the proud Soldan's presence, and there preach'd Christ and his followers; but found the race Unripen'd for conversion: back once more He hasted (not to intermit his toil), And reap'd Ausonian lands. On the hard rock, 'Twixt Arno and the Tyber, he from Christ Took the last Signet, which his limbs two years Did carry. Then the season come, that he, Who to such good had destin'd him, was pleas'd T' advance him to the meed, which he had earn'd By his self-humbling, to his brotherhood, As their just heritage, he gave in charge His dearest lady, and enjoin'd their love And faith to her: and, from her bosom, will'd His goodly spirit should move forth, returning To its appointed kingdom, nor would have His body laid upon another bier. "Think now of one, who were a fit colleague, To keep the bark of Peter in deep sea Helm'd to right point; and such our Patriarch was. Therefore who follow him, as he enjoins, Thou mayst be certain, take good lading in. But hunger of new viands tempts his flock, So that they needs into strange pastures wide Must spread them: and the more remote from him The stragglers wander, so much mole they come Home to the sheep-fold, destitute of milk. There are of them, in truth, who fear their harm, And to the shepherd cleave; but these so few, A little stuff may furnish out their cloaks. "Now, if my words be clear, if thou have ta'en Good heed, if that, which I have told, recall To mind, thy wish may be in part fulfill'd: For thou wilt see the point from whence they split, Nor miss of the reproof, which that implies, 'That well they thrive not sworn with vanity."' CANTO XII Soon as its final word the blessed flame Had rais'd for utterance, straight the holy mill Began to wheel, nor yet had once revolv'd, Or ere another, circling, compass'd it, Motion to motion, song to song, conjoining, Song, that as much our muses doth excel, Our Sirens with their tuneful pipes, as ray Of primal splendour doth its faint reflex. As when, if Juno bid her handmaid forth, Two arches parallel, and trick'd alike, Span the thin cloud, the outer taking birth From that within (in manner of that voice Whom love did melt away, as sun the mist), And they who gaze, presageful call to mind The compact, made with Noah, of the world No more to be o'erflow'd; about us thus Of sempiternal roses, bending, wreath'd Those garlands twain, and to the innermost E'en thus th' external answered. When the footing, And other great festivity, of song, And radiance, light with light accordant, each Jocund and blythe, had at their pleasure still'd (E'en as the eyes by quick volition mov'd, Are shut and rais'd together), from the heart Of one amongst the new lights mov'd a voice, That made me seem like needle to the star, In turning to its whereabout, and thus Began: "The love, that makes me beautiful, Prompts me to tell of th' other guide, for whom Such good of mine is spoken. Where one is, The other worthily should also be; That as their warfare was alike, alike Should be their glory. Slow, and full of doubt, And with thin ranks, after its banner mov'd The army of Christ (which it so clearly cost To reappoint), when its imperial Head, Who reigneth ever, for the drooping host Did make provision, thorough grace alone, And not through its deserving. As thou heard'st, Two champions to the succour of his spouse He sent, who by their deeds and words might join Again his scatter'd people. In that clime, Where springs the pleasant west-wind to unfold The fresh leaves, with which Europe sees herself New-garmented; nor from those billows far, Beyond whose chiding, after weary course, The sun doth sometimes hide him, safe abides The happy Callaroga, under guard Of the great shield, wherein the lion lies Subjected and supreme. And there was born The loving million of the Christian faith, The hollow'd wrestler, gentle to his own, And to his enemies terrible. So replete His soul with lively virtue, that when first Created, even in the mother's womb, It prophesied. When, at the sacred font, The spousals were complete 'twixt faith and him, Where pledge of mutual safety was exchang'd, The dame, who was his surety, in her sleep Beheld the wondrous fruit, that was from him And from his heirs to issue. And that such He might be construed, as indeed he was, She was inspir'd to name him of his owner, Whose he was wholly, and so call'd him Dominic. And I speak of him, as the labourer, Whom Christ in his own garden chose to be His help-mate. Messenger he seem'd, and friend Fast-knit to Christ; and the first love he show'd, Was after the first counsel that Christ gave. Many a time his nurse, at entering found That he had ris'n in silence, and was prostrate, As who should say, "My errand was for this." O happy father! Felix rightly nam'd! O favour'd mother! rightly nam'd Joanna! If that do mean, as men interpret it. Not for the world's sake, for which now they pore Upon Ostiense and Taddeo's page, But for the real manna, soon he grew Mighty in learning, and did set himself To go about the vineyard, that soon turns To wan and wither'd, if not tended well: And from the see (whose bounty to the just And needy is gone by, not through its fault, But his who fills it basely, he besought, No dispensation for commuted wrong, Nor the first vacant fortune, nor the tenth), That to God's paupers rightly appertain, But, 'gainst an erring and degenerate world, Licence to fight, in favour of that seed, From which the twice twelve cions gird thee round. Then, with sage doctrine and good will to help, Forth on his great apostleship he far'd, Like torrent bursting from a lofty vein; And, dashing 'gainst the stocks of heresy, Smote fiercest, where resistance was most stout. Thence many rivulets have since been turn'd, Over the garden Catholic to lead Their living waters, and have fed its plants. "If such one wheel of that two-yoked car, Wherein the holy church defended her, And rode triumphant through the civil broil. Thou canst not doubt its fellow's excellence, Which Thomas, ere my coming, hath declar'd So courteously unto thee. But the track, Which its smooth fellies made, is now deserted: That mouldy mother is where late were lees. His family, that wont to trace his path, Turn backward, and invert their steps; erelong To rue the gathering in of their ill crop, When the rejected tares in vain shall ask Admittance to the barn. I question not But he, who search'd our volume, leaf by leaf, Might still find page with this inscription on't, 'I am as I was wont.' Yet such were not From Acquasparta nor Casale, whence Of those, who come to meddle with the text, One stretches and another cramps its rule. Bonaventura's life in me behold, From Bagnororegio, one, who in discharge Of my great offices still laid aside All sinister aim. Illuminato here, And Agostino join me: two they were, Among the first of those barefooted meek ones, Who sought God's friendship in the cord: with them Hugues of Saint Victor, Pietro Mangiadore, And he of Spain in his twelve volumes shining, Nathan the prophet, Metropolitan Chrysostom, and Anselmo, and, who deign'd To put his hand to the first art, Donatus. Raban is here: and at my side there shines Calabria's abbot, Joachim, endow'd With soul prophetic. The bright courtesy Of friar Thomas, and his goodly lore, Have mov'd me to the blazon of a peer So worthy, and with me have mov'd this throng." CANTO XIII Let him, who would conceive what now I saw, Imagine (and retain the image firm, As mountain rock, the whilst he hears me speak), Of stars fifteen, from midst the ethereal host Selected, that, with lively ray serene, O'ercome the massiest air: thereto imagine The wain, that, in the bosom of our sky, Spins ever on its axle night and day, With the bright summit of that horn which swells Due from the pole, round which the first wheel rolls, T' have rang'd themselves in fashion of two signs In heav'n, such as Ariadne made, When death's chill seized her; and that one of them Did compass in the other's beam; and both In such sort whirl around, that each should tend With opposite motion and, conceiving thus, Of that true constellation, and the dance Twofold, that circled me, he shall attain As 't were the shadow; for things there as much Surpass our usage, as the swiftest heav'n Is swifter than the Chiana. There was sung No Bacchus, and no Io Paean, but Three Persons in the Godhead, and in one Substance that nature and the human join'd. The song fulfill'd its measure; and to us Those saintly lights attended, happier made At each new minist'ring. Then silence brake, Amid th' accordant sons of Deity, That luminary, in which the wondrous life Of the meek man of God was told to me; And thus it spake: "One ear o' th' harvest thresh'd, And its grain safely stor'd, sweet charity Invites me with the other to like toil. "Thou know'st, that in the bosom, whence the rib Was ta'en to fashion that fair cheek, whose taste All the world pays for, and in that, which pierc'd By the keen lance, both after and before Such satisfaction offer'd, as outweighs Each evil in the scale, whate'er of light To human nature is allow'd, must all Have by his virtue been infus'd, who form'd Both one and other: and thou thence admir'st In that I told thee, of beatitudes A second, there is none, to his enclos'd In the fifth radiance. Open now thine eyes To what I answer thee; and thou shalt see Thy deeming and my saying meet in truth, As centre in the round. That which dies not, And that which can die, are but each the beam Of that idea, which our Soverign Sire Engendereth loving; for that lively light, Which passeth from his brightness; not disjoin'd From him, nor from his love triune with them, Doth, through his bounty, congregate itself, Mirror'd, as 't were in new existences, Itself unalterable and ever one. "Descending hence unto the lowest powers, Its energy so sinks, at last it makes But brief contingencies: for so I name Things generated, which the heav'nly orbs Moving, with seed or without seed, produce. Their wax, and that which molds it, differ much: And thence with lustre, more or less, it shows Th' ideal stamp impress: so that one tree According to his kind, hath better fruit, And worse: and, at your birth, ye, mortal men, Are in your talents various. Were the wax Molded with nice exactness, and the heav'n In its disposing influence supreme, The lustre of the seal should be complete: But nature renders it imperfect ever, Resembling thus the artist in her work, Whose faultering hand is faithless to his skill. Howe'er, if love itself dispose, and mark The primal virtue, kindling with bright view, There all perfection is vouchsafed; and such The clay was made, accomplish'd with each gift, That life can teem with; such the burden fill'd The virgin's bosom: so that I commend Thy judgment, that the human nature ne'er Was or can be, such as in them it was. "Did I advance no further than this point, 'How then had he no peer?' thou might'st reply. But, that what now appears not, may appear Right plainly, ponder, who he was, and what (When he was bidden 'Ask' ), the motive sway'd To his requesting. I have spoken thus, That thou mayst see, he was a king, who ask'd For wisdom, to the end he might be king Sufficient: not the number to search out Of the celestial movers; or to know, If necessary with contingent e'er Have made necessity; or whether that Be granted, that first motion is; or if Of the mid circle can, by art, be made Triangle with each corner, blunt or sharp. "Whence, noting that, which I have said, and this, Thou kingly prudence and that ken mayst learn, At which the dart of my intention aims. And, marking clearly, that I told thee, 'Risen,' Thou shalt discern it only hath respect To kings, of whom are many, and the good Are rare. With this distinction take my words; And they may well consist with that which thou Of the first human father dost believe, And of our well-beloved. And let this Henceforth be led unto thy feet, to make Thee slow in motion, as a weary man, Both to the 'yea' and to the 'nay' thou seest not. For he among the fools is down full low, Whose affirmation, or denial, is Without distinction, in each case alike Since it befalls, that in most instances Current opinion leads to false: and then Affection bends the judgment to her ply. "Much more than vainly doth he loose from shore, Since he returns not such as he set forth, Who fishes for the truth and wanteth skill. And open proofs of this unto the world Have been afforded in Parmenides, Melissus, Bryso, and the crowd beside, Who journey'd on, and knew not whither: so did Sabellius, Arius, and the other fools, Who, like to scymitars, reflected back The scripture-image, by distortion marr'd. "Let not the people be too swift to judge, As one who reckons on the blades in field, Or ere the crop be ripe. For I have seen The thorn frown rudely all the winter long And after bear the rose upon its top; And bark, that all the way across the sea Ran straight and speedy, perish at the last, E'en in the haven's mouth seeing one steal, Another brine, his offering to the priest, Let not Dame Birtha and Sir Martin thence Into heav'n's counsels deem that they can pry: For one of these may rise, the other fall." CANTO XIV From centre to the circle, and so back From circle to the centre, water moves In the round chalice, even as the blow Impels it, inwardly, or from without. Such was the image glanc'd into my mind, As the great spirit of Aquinum ceas'd; And Beatrice after him her words Resum'd alternate: "Need there is (tho' yet He tells it to you not in words, nor e'en In thought) that he should fathom to its depth Another mystery. Tell him, if the light, Wherewith your substance blooms, shall stay with you Eternally, as now: and, if it doth, How, when ye shall regain your visible forms, The sight may without harm endure the change, That also tell." As those, who in a ring Tread the light measure, in their fitful mirth Raise loud the voice, and spring with gladder bound; Thus, at the hearing of that pious suit, The saintly circles in their tourneying And wond'rous note attested new delight. Whoso laments, that we must doff this garb Of frail mortality, thenceforth to live Immortally above, he hath not seen The sweet refreshing, of that heav'nly shower. Him, who lives ever, and for ever reigns In mystic union of the Three in One, Unbounded, bounding all, each spirit thrice Sang, with such melody, as but to hear For highest merit were an ample meed. And from the lesser orb the goodliest light, With gentle voice and mild, such as perhaps The angel's once to Mary, thus replied: "Long as the joy of Paradise shall last, Our love shall shine around that raiment, bright, As fervent; fervent, as in vision blest; And that as far in blessedness exceeding, As it hath grave beyond its virtue great. Our shape, regarmented with glorious weeds Of saintly flesh, must, being thus entire, Show yet more gracious. Therefore shall increase, Whate'er of light, gratuitous, imparts The Supreme Good; light, ministering aid, The better disclose his glory: whence The vision needs increasing, much increase The fervour, which it kindles; and that too The ray, that comes from it. But as the greed Which gives out flame, yet it its whiteness shines More lively than that, and so preserves Its proper semblance; thus this circling sphere Of splendour, shall to view less radiant seem, Than shall our fleshly robe, which yonder earth Now covers. Nor will such excess of light O'erpower us, in corporeal organs made Firm, and susceptible of all delight." So ready and so cordial an "Amen," Followed from either choir, as plainly spoke Desire of their dead bodies; yet perchance Not for themselves, but for their kindred dear, Mothers and sires, and those whom best they lov'd, Ere they were made imperishable flame. And lo! forthwith there rose up round about A lustre over that already there, Of equal clearness, like the brightening up Of the horizon. As at an evening hour Of twilight, new appearances through heav'n Peer with faint glimmer, doubtfully descried; So there new substances, methought began To rise in view; and round the other twain Enwheeling, sweep their ampler circuit wide. O gentle glitter of eternal beam! With what a such whiteness did it flow, O'erpowering vision in me! But so fair, So passing lovely, Beatrice show'd, Mind cannot follow it, nor words express Her infinite sweetness. Thence mine eyes regain'd Power to look up, and I beheld myself, Sole with my lady, to more lofty bliss Translated: for the star, with warmer smile Impurpled, well denoted our ascent. With all the heart, and with that tongue which speaks The same in all, an holocaust I made To God, befitting the new grace vouchsaf'd. And from my bosom had not yet upsteam'd The fuming of that incense, when I knew The rite accepted. With such mighty sheen And mantling crimson, in two listed rays The splendours shot before me, that I cried, "God of Sabaoth! that does prank them thus!" As leads the galaxy from pole to pole, Distinguish'd into greater lights and less, Its pathway, which the wisest fail to spell; So thickly studded, in the depth of Mars, Those rays describ'd the venerable sign, That quadrants in the round conjoining frame. Here memory mocks the toil of genius. Christ Beam'd on that cross; and pattern fails me now. But whoso takes his cross, and follows Christ Will pardon me for that I leave untold, When in the flecker'd dawning he shall spy The glitterance of Christ. From horn to horn, And 'tween the summit and the base did move Lights, scintillating, as they met and pass'd. Thus oft are seen, with ever-changeful glance, Straight or athwart, now rapid and now slow, The atomies of bodies, long or short, To move along the sunbeam, whose slant line Checkers the shadow, interpos'd by art Against the noontide heat. And as the chime Of minstrel music, dulcimer, and help With many strings, a pleasant dining makes To him, who heareth not distinct the note; So from the lights, which there appear'd to me, Gather'd along the cross a melody, That, indistinctly heard, with ravishment Possess'd me. Yet I mark'd it was a hymn Of lofty praises; for there came to me "Arise and conquer," as to one who hears And comprehends not. Me such ecstasy O'ercame, that never till that hour was thing That held me in so sweet imprisonment. Perhaps my saying over bold appears, Accounting less the pleasure of those eyes, Whereon to look fulfilleth all desire. But he, who is aware those living seals Of every beauty work with quicker force, The higher they are ris'n; and that there I had not turn'd me to them; he may well Excuse me that, whereof in my excuse I do accuse me, and may own my truth; That holy pleasure here not yet reveal'd, Which grows in transport as we mount aloof. CANTO XV True love, that ever shows itself as clear In kindness, as loose appetite in wrong, Silenced that lyre harmonious, and still'd The sacred chords, that are by heav'n's right hand Unwound and tighten'd, flow to righteous prayers Should they not hearken, who, to give me will For praying, in accordance thus were mute? He hath in sooth good cause for endless grief, Who, for the love of thing that lasteth not, Despoils himself forever of that love. As oft along the still and pure serene, At nightfall, glides a sudden trail of fire, Attracting with involuntary heed The eye to follow it, erewhile at rest, And seems some star that shifted place in heav'n, Only that, whence it kindles, none is lost, And it is soon extinct; thus from the horn, That on the dexter of the cross extends, Down to its foot, one luminary ran From mid the cluster shone there; yet no gem Dropp'd from its foil; and through the beamy list Like flame in alabaster, glow'd its course. So forward stretch'd him (if of credence aught Our greater muse may claim) the pious ghost Of old Anchises, in the' Elysian bower, When he perceiv'd his son. "O thou, my blood! O most exceeding grace divine! to whom, As now to thee, hath twice the heav'nly gate Been e'er unclos'd?" so spake the light; whence I Turn'd me toward him; then unto my dame My sight directed, and on either side Amazement waited me; for in her eyes Was lighted such a smile, I thought that mine Had div'd unto the bottom of my grace And of my bliss in Paradise. Forthwith To hearing and to sight grateful alike, The spirit to his proem added things I understood not, so profound he spake; Yet not of choice but through necessity Mysterious; for his high conception scar'd Beyond the mark of mortals. When the flight Of holy transport had so spent its rage, That nearer to the level of our thought The speech descended, the first sounds I heard Were, "Best he thou, Triunal Deity! That hast such favour in my seed vouchsaf'd!" Then follow'd: "No unpleasant thirst, tho' long, Which took me reading in the sacred book, Whose leaves or white or dusky never change, Thou hast allay'd, my son, within this light, From whence my voice thou hear'st; more thanks to her. Who for such lofty mounting has with plumes Begirt thee. Thou dost deem thy thoughts to me From him transmitted, who is first of all, E'en as all numbers ray from unity; And therefore dost not ask me who I am, Or why to thee more joyous I appear, Than any other in this gladsome throng. The truth is as thou deem'st; for in this hue Both less and greater in that mirror look, In which thy thoughts, or ere thou think'st, are shown. But, that the love, which keeps me wakeful ever, Urging with sacred thirst of sweet desire, May be contended fully, let thy voice, Fearless, and frank and jocund, utter forth Thy will distinctly, utter forth the wish, Whereto my ready answer stands decreed." I turn'd me to Beatrice; and she heard Ere I had spoken, smiling, an assent, That to my will gave wings; and I began "To each among your tribe, what time ye kenn'd The nature, in whom naught unequal dwells, Wisdom and love were in one measure dealt; For that they are so equal in the sun, From whence ye drew your radiance and your heat, As makes all likeness scant. But will and means, In mortals, for the cause ye well discern, With unlike wings are fledge. A mortal I Experience inequality like this, And therefore give no thanks, but in the heart, For thy paternal greeting. This howe'er I pray thee, living topaz! that ingemm'st This precious jewel, let me hear thy name." "I am thy root, O leaf! whom to expect Even, hath pleas'd me:" thus the prompt reply Prefacing, next it added; "he, of whom Thy kindred appellation comes, and who, These hundred years and more, on its first ledge Hath circuited the mountain, was my son And thy great grandsire. Well befits, his long Endurance should be shorten'd by thy deeds. "Florence, within her ancient limit-mark, Which calls her still to matin prayers and noon, Was chaste and sober, and abode in peace. She had no armlets and no head-tires then, No purfled dames, no zone, that caught the eye More than the person did. Time was not yet, When at his daughter's birth the sire grew pale. For fear the age and dowry should exceed On each side just proportion. House was none Void of its family; nor yet had come Hardanapalus, to exhibit feats Of chamber prowess. Montemalo yet O'er our suburban turret rose; as much To be surpass in fall, as in its rising. I saw Bellincione Berti walk abroad In leathern girdle and a clasp of bone; And, with no artful colouring on her cheeks, His lady leave the glass. The sons I saw Of Nerli and of Vecchio well content With unrob'd jerkin; and their good dames handling The spindle and the flax; O happy they! Each sure of burial in her native land, And none left desolate a-bed for France! One wak'd to tend the cradle, hushing it With sounds that lull'd the parent's infancy: Another, with her maidens, drawing off The tresses from the distaff, lectur'd them Old tales of Troy and Fesole and Rome. A Salterello and Cianghella we Had held as strange a marvel, as ye would A Cincinnatus or Cornelia now. "In such compos'd and seemly fellowship, Such faithful and such fair equality, In so sweet household, Mary at my birth Bestow'd me, call'd on with loud cries; and there In your old baptistery, I was made Christian at once and Cacciaguida; as were My brethren, Eliseo and Moronto. "From Valdipado came to me my spouse, And hence thy surname grew. I follow'd then The Emperor Conrad; and his knighthood he Did gird on me; in such good part he took My valiant service. After him I went To testify against that evil law, Whose people, by the shepherd's fault, possess Your right, usurping. There, by that foul crew Was I releas'd from the deceitful world, Whose base affection many a spirit soils, And from the martyrdom came to this peace." CANTO XVI O slight respect of man's nobility! I never shall account it marvelous, That our infirm affection here below Thou mov'st to boasting, when I could not choose, E'en in that region of unwarp'd desire, In heav'n itself, but make my vaunt in thee! Yet cloak thou art soon shorten'd, for that time, Unless thou be eked out from day to day, Goes round thee with his shears. Resuming then With greeting such, as Rome, was first to bear, But since hath disaccustom'd I began; And Beatrice, that a little space Was sever'd, smil'd reminding me of her, Whose cough embolden'd (as the story holds) To first offence the doubting Guenever. "You are my sire," said I, "you give me heart Freely to speak my thought: above myself You raise me. Through so many streams with joy My soul is fill'd, that gladness wells from it; So that it bears the mighty tide, and bursts not Say then, my honour'd stem! what ancestors Where those you sprang from, and what years were mark'd In your first childhood? Tell me of the fold, That hath Saint John for guardian, what was then Its state, and who in it were highest seated?" As embers, at the breathing of the wind, Their flame enliven, so that light I saw Shine at my blandishments; and, as it grew More fair to look on, so with voice more sweet, Yet not in this our modern phrase, forthwith It answer'd: "From the day, when it was said 'Hail Virgin!' to the throes, by which my mother, Who now is sainted, lighten'd her of me Whom she was heavy with, this fire had come, Five hundred fifty times and thrice, its beams To reilumine underneath the foot Of its own lion. They, of whom I sprang, And I, had there our birth-place, where the last Partition of our city first is reach'd By him, that runs her annual game. Thus much Suffice of my forefathers: who they were, And whence they hither came, more honourable It is to pass in silence than to tell. All those, who in that time were there from Mars Until the Baptist, fit to carry arms, Were but the fifth of them this day alive. But then the citizen's blood, that now is mix'd From Campi and Certaldo and Fighine, Ran purely through the last mechanic's veins. O how much better were it, that these people Were neighbours to you, and that at Galluzzo And at Trespiano, ye should have your bound'ry, Than to have them within, and bear the stench Of Aguglione's hind, and Signa's, him, That hath his eye already keen for bart'ring! Had not the people, which of all the world Degenerates most, been stepdame unto Caesar, But, as a mother, gracious to her son; Such one, as hath become a Florentine, And trades and traffics, had been turn'd adrift To Simifonte, where his grandsire ply'd The beggar's craft. The Conti were possess'd Of Montemurlo still: the Cerchi still Were in Acone's parish; nor had haply From Valdigrieve past the Buondelmonte. The city's malady hath ever source In the confusion of its persons, as The body's, in variety of food: And the blind bull falls with a steeper plunge, Than the blind lamb; and oftentimes one sword Doth more and better execution, Than five. Mark Luni, Urbisaglia mark, How they are gone, and after them how go Chiusi and Sinigaglia; and 't will seem No longer new or strange to thee to hear, That families fail, when cities have their end. All things, that appertain t' ye, like yourselves, Are mortal: but mortality in some Ye mark not, they endure so long, and you Pass by so suddenly. And as the moon Doth, by the rolling of her heav'nly sphere, Hide and reveal the strand unceasingly; So fortune deals with Florence. Hence admire not At what of them I tell thee, whose renown Time covers, the first Florentines. I saw The Ughi, Catilini and Filippi, The Alberichi, Greci and Ormanni, Now in their wane, illustrious citizens: And great as ancient, of Sannella him, With him of Arca saw, and Soldanieri And Ardinghi, and Bostichi. At the poop, That now is laden with new felony, So cumb'rous it may speedily sink the bark, The Ravignani sat, of whom is sprung The County Guido, and whoso hath since His title from the fam'd Bellincione ta'en. Fair governance was yet an art well priz'd By him of Pressa: Galigaio show'd The gilded hilt and pommel, in his house. The column, cloth'd with verrey, still was seen Unshaken: the Sacchetti still were great, Giouchi, Sifanti, Galli and Barucci, With them who blush to hear the bushel nam'd. Of the Calfucci still the branchy trunk Was in its strength: and to the curule chairs Sizii and Arigucci yet were drawn. How mighty them I saw, whom since their pride Hath undone! and in all her goodly deeds Florence was by the bullets of bright gold O'erflourish'd. Such the sires of those, who now, As surely as your church is vacant, flock Into her consistory, and at leisure There stall them and grow fat. The o'erweening brood, That plays the dragon after him that flees, But unto such, as turn and show the tooth, Ay or the purse, is gentle as a lamb, Was on its rise, but yet so slight esteem'd, That Ubertino of Donati grudg'd His father-in-law should yoke him to its tribe. Already Caponsacco had descended Into the mart from Fesole: and Giuda And Infangato were good citizens. A thing incredible I tell, tho' true: The gateway, named from those of Pera, led Into the narrow circuit of your walls. Each one, who bears the sightly quarterings Of the great Baron (he whose name and worth The festival of Thomas still revives) His knighthood and his privilege retain'd; Albeit one, who borders them With gold, This day is mingled with the common herd. In Borgo yet the Gualterotti dwelt, And Importuni: well for its repose Had it still lack'd of newer neighbourhood. The house, from whence your tears have had their spring, Through the just anger that hath murder'd ye And put a period to your gladsome days, Was honour'd, it, and those consorted with it. O Buondelmonte! what ill counseling Prevail'd on thee to break the plighted bond Many, who now are weeping, would rejoice, Had God to Ema giv'n thee, the first time Thou near our city cam'st. But so was doom'd: On that maim'd stone set up to guard the bridge, At thy last peace, the victim, Florence! fell. With these and others like to them, I saw Florence in such assur'd tranquility, She had no cause at which to grieve: with these Saw her so glorious and so just, that ne'er The lily from the lance had hung reverse, Or through division been with vermeil dyed." CANTO XVII Such as the youth, who came to Clymene To certify himself of that reproach, Which had been fasten'd on him, (he whose end Still makes the fathers chary to their sons), E'en such was I; nor unobserv'd was such Of Beatrice, and that saintly lamp, Who had erewhile for me his station mov'd; When thus by lady: "Give thy wish free vent, That it may issue, bearing true report Of the mind's impress; not that aught thy words May to our knowledge add, but to the end, That thou mayst use thyself to own thy thirst And men may mingle for thee when they hear." "O plant! from whence I spring! rever'd and lov'd! Who soar'st so high a pitch, thou seest as clear, As earthly thought determines two obtuse In one triangle not contain'd, so clear Dost see contingencies, ere in themselves Existent, looking at the point whereto All times are present, I, the whilst I scal'd With Virgil the soul purifying mount, And visited the nether world of woe, Touching my future destiny have heard Words grievous, though I feel me on all sides Well squar'd to fortune's blows. Therefore my will Were satisfied to know the lot awaits me, The arrow, seen beforehand, slacks its flight." So said I to the brightness, which erewhile To me had spoken, and my will declar'd, As Beatrice will'd, explicitly. Nor with oracular response obscure, Such, as or ere the Lamb of God was slain, Beguil'd the credulous nations; but, in terms Precise and unambiguous lore, replied The spirit of paternal love, enshrin'd, Yet in his smile apparent; and thus spake: "Contingency, unfolded not to view Upon the tablet of your mortal mold, Is all depictur'd in the' eternal sight; But hence deriveth not necessity, More then the tall ship, hurried down the flood, Doth from the vision, that reflects the scene. From thence, as to the ear sweet harmony From organ comes, so comes before mine eye The time prepar'd for thee. Such as driv'n out From Athens, by his cruel stepdame's wiles, Hippolytus departed, such must thou Depart from Florence. This they wish, and this Contrive, and will ere long effectuate, there, Where gainful merchandize is made of Christ, Throughout the livelong day. The common cry, Will, as 't is ever wont, affix the blame Unto the party injur'd: but the truth Shall, in the vengeance it dispenseth, find A faithful witness. Thou shall leave each thing Belov'd most dearly: this is the first shaft Shot from the bow of exile. Thou shalt prove How salt the savour is of other's bread, How hard the passage to descend and climb By other's stairs, But that shall gall thee most Will be the worthless and vile company, With whom thou must be thrown into these straits. For all ungrateful, impious all and mad, Shall turn 'gainst thee: but in a little while Theirs and not thine shall be the crimson'd brow Their course shall so evince their brutishness T' have ta'en thy stand apart shall well become thee. "First refuge thou must find, first place of rest, In the great Lombard's courtesy, who bears Upon the ladder perch'd the sacred bird. He shall behold thee with such kind regard, That 'twixt ye two, the contrary to that Which falls 'twixt other men, the granting shall Forerun the asking. With him shalt thou see That mortal, who was at his birth impress So strongly from this star, that of his deeds The nations shall take note. His unripe age Yet holds him from observance; for these wheels Only nine years have compass him about. But, ere the Gascon practice on great Harry, Sparkles of virtue shall shoot forth in him, In equal scorn of labours and of gold. His bounty shall be spread abroad so widely, As not to let the tongues e'en of his foes Be idle in its praise. Look thou to him And his beneficence: for he shall cause Reversal of their lot to many people, Rich men and beggars interchanging fortunes. And thou shalt bear this written in thy soul Of him, but tell it not;" and things he told Incredible to those who witness them; Then added: "So interpret thou, my son, What hath been told thee.--Lo! the ambushment That a few circling seasons hide for thee! Yet envy not thy neighbours: time extends Thy span beyond their treason's chastisement." Soon, as the saintly spirit, by his silence, Had shown the web, which I had streteh'd for him Upon the warp, was woven, I began, As one, who in perplexity desires Counsel of other, wise, benign and friendly: "My father! well I mark how time spurs on Toward me, ready to inflict the blow, Which falls most heavily on him, who most Abandoned himself. Therefore 't is good I should forecast, that driven from the place Most dear to me, I may not lose myself All others by my song. Down through the world Of infinite mourning, and along the mount From whose fair height my lady's eyes did lift me, And after through this heav'n from light to light, Have I learnt that, which if I tell again, It may with many woefully disrelish; And, if I am a timid friend to truth, I fear my life may perish among those, To whom these days shall be of ancient date." The brightness, where enclos'd the treasure smil'd, Which I had found there, first shone glisteningly, Like to a golden mirror in the sun; Next answer'd: "Conscience, dimm'd or by its own Or other's shame, will feel thy saying sharp. Thou, notwithstanding, all deceit remov'd, See the whole vision be made manifest. And let them wince who have their withers wrung. What though, when tasted first, thy voice shall prove Unwelcome, on digestion it will turn To vital nourishment. The cry thou raisest, Shall, as the wind doth, smite the proudest summits; Which is of honour no light argument, For this there only have been shown to thee, Throughout these orbs, the mountain, and the deep, Spirits, whom fame hath note of. For the mind Of him, who hears, is loth to acquiesce And fix its faith, unless the instance brought Be palpable, and proof apparent urge." CANTO XVIII Now in his word, sole, ruminating, joy'd That blessed spirit; and I fed on mine, Tempting the sweet with bitter: she meanwhile, Who led me unto God, admonish'd: "Muse On other thoughts: bethink thee, that near Him I dwell, who recompenseth every wrong." At the sweet sounds of comfort straight I turn'd; And, in the saintly eyes what love was seen, I leave in silence here: nor through distrust Of my words only, but that to such bliss The mind remounts not without aid. Thus much Yet may I speak; that, as I gaz'd on her, Affection found no room for other wish. While the everlasting pleasure, that did full On Beatrice shine, with second view From her fair countenance my gladden'd soul Contented; vanquishing me with a beam Of her soft smile, she spake: "Turn thee, and list. These eyes are not thy only Paradise." As here we sometimes in the looks may see Th' affection mark'd, when that its sway hath ta'en The spirit wholly; thus the hallow'd light, To whom I turn'd, flashing, bewray'd its will To talk yet further with me, and began: "On this fifth lodgment of the tree, whose life Is from its top, whose fruit is ever fair And leaf unwith'ring, blessed spirits abide, That were below, ere they arriv'd in heav'n, So mighty in renown, as every muse Might grace her triumph with them. On the horns Look therefore of the cross: he, whom I name, Shall there enact, as doth in summer cloud Its nimble fire." Along the cross I saw, At the repeated name of Joshua, A splendour gliding; nor, the word was said, Ere it was done: then, at the naming saw Of the great Maccabee, another move With whirling speed; and gladness was the scourge Unto that top. The next for Charlemagne And for the peer Orlando, two my gaze Pursued, intently, as the eye pursues A falcon flying. Last, along the cross, William, and Renard, and Duke Godfrey drew My ken, and Robert Guiscard. And the soul, Who spake with me among the other lights Did move away, and mix; and with the choir Of heav'nly songsters prov'd his tuneful skill. To Beatrice on my right l bent, Looking for intimation or by word Or act, what next behoov'd; and did descry Such mere effulgence in her eyes, such joy, It past all former wont. And, as by sense Of new delight, the man, who perseveres In good deeds doth perceive from day to day His virtue growing; I e'en thus perceiv'd Of my ascent, together with the heav'n The circuit widen'd, noting the increase Of beauty in that wonder. Like the change In a brief moment on some maiden's cheek, Which from its fairness doth discharge the weight Of pudency, that stain'd it; such in her, And to mine eyes so sudden was the change, Through silvery whiteness of that temperate star, Whose sixth orb now enfolded us. I saw, Within that Jovial cresset, the clear sparks Of love, that reign'd there, fashion to my view Our language. And as birds, from river banks Arisen, now in round, now lengthen'd troop, Array them in their flight, greeting, as seems, Their new-found pastures; so, within the lights, The saintly creatures flying, sang, and made Now D. now I. now L. figur'd I' th' air. First, singing, to their notes they mov'd, then one Becoming of these signs, a little while Did rest them, and were mute. O nymph divine Of Pegasean race! whose souls, which thou Inspir'st, mak'st glorious and long-liv'd, as they Cities and realms by thee! thou with thyself Inform me; that I may set forth the shapes, As fancy doth present them. Be thy power Display'd in this brief song. The characters, Vocal and consonant, were five-fold seven. In order each, as they appear'd, I mark'd. Diligite Justitiam, the first, Both verb and noun all blazon'd; and the extreme Qui judicatis terram. In the M. Of the fifth word they held their station, Making the star seem silver streak'd with gold. And on the summit of the M. I saw Descending other lights, that rested there, Singing, methinks, their bliss and primal good. Then, as at shaking of a lighted brand, Sparkles innumerable on all sides Rise scatter'd, source of augury to th' unwise; Thus more than thousand twinkling lustres hence Seem'd reascending, and a higher pitch Some mounting, and some less; e'en as the sun, Which kindleth them, decreed. And when each one Had settled in his place, the head and neck Then saw I of an eagle, lively Grav'd in that streaky fire. Who painteth there, Hath none to guide him; of himself he guides; And every line and texture of the nest Doth own from him the virtue, fashions it. The other bright beatitude, that seem'd Erewhile, with lilied crowning, well content To over-canopy the M. mov'd forth, Following gently the impress of the bird. Sweet star! what glorious and thick-studded gems Declar'd to me our justice on the earth To be the effluence of that heav'n, which thou, Thyself a costly jewel, dost inlay! Therefore I pray the Sovran Mind, from whom Thy motion and thy virtue are begun, That he would look from whence the fog doth rise, To vitiate thy beam: so that once more He may put forth his hand 'gainst such, as drive Their traffic in that sanctuary, whose walls With miracles and martyrdoms were built. Ye host of heaven! whose glory I survey! O beg ye grace for those, that are on earth All after ill example gone astray. War once had for its instrument the sword: But now 't is made, taking the bread away Which the good Father locks from none. --And thou, That writes but to cancel, think, that they, Who for the vineyard, which thou wastest, died, Peter and Paul live yet, and mark thy doings. Thou hast good cause to cry, "My heart so cleaves To him, that liv'd in solitude remote, And from the wilds was dragg'd to martyrdom, I wist not of the fisherman nor Paul." CANTO XIX Before my sight appear'd, with open wings, The beauteous image, in fruition sweet Gladdening the thronged spirits. Each did seem A little ruby, whereon so intense The sun-beam glow'd that to mine eyes it came In clear refraction. And that, which next Befalls me to portray, voice hath not utter'd, Nor hath ink written, nor in fantasy Was e'er conceiv'd. For I beheld and heard The beak discourse; and, what intention form'd Of many, singly as of one express, Beginning: "For that I was just and piteous, l am exalted to this height of glory, The which no wish exceeds: and there on earth Have I my memory left, e'en by the bad Commended, while they leave its course untrod." Thus is one heat from many embers felt, As in that image many were the loves, And one the voice, that issued from them all. Whence I address them: "O perennial flowers Of gladness everlasting! that exhale In single breath your odours manifold! Breathe now; and let the hunger be appeas'd, That with great craving long hath held my soul, Finding no food on earth. This well I know, That if there be in heav'n a realm, that shows In faithful mirror the celestial Justice, Yours without veil reflects it. Ye discern The heed, wherewith I do prepare myself To hearken; ye the doubt that urges me With such inveterate craving." Straight I saw, Like to a falcon issuing from the hood, That rears his head, and claps him with his wings, His beauty and his eagerness bewraying. So saw I move that stately sign, with praise Of grace divine inwoven and high song Of inexpressive joy. "He," it began, "Who turn'd his compass on the world's extreme, And in that space so variously hath wrought, Both openly, and in secret, in such wise Could not through all the universe display Impression of his glory, that the Word Of his omniscience should not still remain In infinite excess. In proof whereof, He first through pride supplanted, who was sum Of each created being, waited not For light celestial, and abortive fell. Whence needs each lesser nature is but scant Receptacle unto that Good, which knows No limit, measur'd by itself alone. Therefore your sight, of th' omnipresent Mind A single beam, its origin must own Surpassing far its utmost potency. The ken, your world is gifted with, descends In th' everlasting Justice as low down, As eye doth in the sea; which though it mark The bottom from the shore, in the wide main Discerns it not; and ne'ertheless it is, But hidden through its deepness. Light is none, Save that which cometh from the pure serene Of ne'er disturbed ether: for the rest, 'Tis darkness all, or shadow of the flesh, Or else its poison. Here confess reveal'd That covert, which hath hidden from thy search The living justice, of the which thou mad'st Such frequent question; for thou saidst--'A man Is born on Indus' banks, and none is there Who speaks of Christ, nor who doth read nor write, And all his inclinations and his acts, As far as human reason sees, are good, And he offendeth not in word or deed. But unbaptiz'd he dies, and void of faith. Where is the justice that condemns him? where His blame, if he believeth not?'--What then, And who art thou, that on the stool wouldst sit To judge at distance of a thousand miles With the short-sighted vision of a span? To him, who subtilizes thus with me, There would assuredly be room for doubt Even to wonder, did not the safe word Of scripture hold supreme authority. "O animals of clay! O spirits gross I The primal will, that in itself is good, Hath from itself, the chief Good, ne'er been mov'd. Justice consists in consonance with it, Derivable by no created good, Whose very cause depends upon its beam." As on her nest the stork, that turns about Unto her young, whom lately she hath fed, While they with upward eyes do look on her; So lifted I my gaze; and bending so The ever-blessed image wav'd its wings, Lab'ring with such deep counsel. Wheeling round It warbled, and did say: "As are my notes To thee, who understand'st them not, such is Th' eternal judgment unto mortal ken." Then still abiding in that ensign rang'd, Wherewith the Romans over-awed the world, Those burning splendours of the Holy Spirit Took up the strain; and thus it spake again: "None ever hath ascended to this realm, Who hath not a believer been in Christ, Either before or after the blest limbs Were nail'd upon the wood. But lo! of those Who call 'Christ, Christ,' there shall be many found, In judgment, further off from him by far, Than such, to whom his name was never known. Christians like these the Ethiop shall condemn: When that the two assemblages shall part; One rich eternally, the other poor. "What may the Persians say unto your kings, When they shall see that volume, in the which All their dispraise is written, spread to view? There amidst Albert's works shall that be read, Which will give speedy motion to the pen, When Prague shall mourn her desolated realm. There shall be read the woe, that he doth work With his adulterate money on the Seine, Who by the tusk will perish: there be read The thirsting pride, that maketh fool alike The English and Scot, impatient of their bound. There shall be seen the Spaniard's luxury, The delicate living there of the Bohemian, Who still to worth has been a willing stranger. The halter of Jerusalem shall see A unit for his virtue, for his vices No less a mark than million. He, who guards The isle of fire by old Anchises honour'd Shall find his avarice there and cowardice; And better to denote his littleness, The writing must be letters maim'd, that speak Much in a narrow space. All there shall know His uncle and his brother's filthy doings, Who so renown'd a nation and two crowns Have bastardized. And they, of Portugal And Norway, there shall be expos'd with him Of Ratza, who hath counterfeited ill The coin of Venice. O blest Hungary! If thou no longer patiently abid'st Thy ill-entreating! and, O blest Navarre! If with thy mountainous girdle thou wouldst arm thee In earnest of that day, e'en now are heard Wailings and groans in Famagosta's streets And Nicosia's, grudging at their beast, Who keepeth even footing with the rest." CANTO XX When, disappearing, from our hemisphere, The world's enlightener vanishes, and day On all sides wasteth, suddenly the sky, Erewhile irradiate only with his beam, Is yet again unfolded, putting forth Innumerable lights wherein one shines. Of such vicissitude in heaven I thought, As the great sign, that marshaleth the world And the world's leaders, in the blessed beak Was silent; for that all those living lights, Waxing in splendour, burst forth into songs, Such as from memory glide and fall away. Sweet love! that dost apparel thee in smiles, How lustrous was thy semblance in those sparkles, Which merely are from holy thoughts inspir'd! After the precious and bright beaming stones, That did ingem the sixth light, ceas'd the chiming Of their angelic bells; methought I heard The murmuring of a river, that doth fall From rock to rock transpicuous, making known The richness of his spring-head: and as sound Of cistern, at the fret-board, or of pipe, Is, at the wind-hole, modulate and tun'd; Thus up the neck, as it were hollow, rose That murmuring of the eagle, and forthwith Voice there assum'd, and thence along the beak Issued in form of words, such as my heart Did look for, on whose tables I inscrib'd them. "The part in me, that sees, and bears the sun,, In mortal eagles," it began, "must now Be noted steadfastly: for of the fires, That figure me, those, glittering in mine eye, Are chief of all the greatest. This, that shines Midmost for pupil, was the same, who sang The Holy Spirit's song, and bare about The ark from town to town; now doth he know The merit of his soul-impassion'd strains By their well-fitted guerdon. Of the five, That make the circle of the vision, he Who to the beak is nearest, comforted The widow for her son: now doth he know How dear he costeth not to follow Christ, Both from experience of this pleasant life, And of its opposite. He next, who follows In the circumference, for the over arch, By true repenting slack'd the pace of death: Now knoweth he, that the degrees of heav'n Alter not, when through pious prayer below Today's is made tomorrow's destiny. The other following, with the laws and me, To yield the shepherd room, pass'd o'er to Greece, From good intent producing evil fruit: Now knoweth he, how all the ill, deriv'd From his well doing, doth not helm him aught, Though it have brought destruction on the world. That, which thou seest in the under bow, Was William, whom that land bewails, which weeps For Charles and Frederick living: now he knows How well is lov'd in heav'n the righteous king, Which he betokens by his radiant seeming. Who in the erring world beneath would deem, That Trojan Ripheus in this round was set Fifth of the saintly splendours? now he knows Enough of that, which the world cannot see, The grace divine, albeit e'en his sight Reach not its utmost depth." Like to the lark, That warbling in the air expatiates long, Then, trilling out his last sweet melody, Drops satiate with the sweetness; such appear'd That image stampt by the' everlasting pleasure, Which fashions like itself all lovely things. I, though my doubting were as manifest, As is through glass the hue that mantles it, In silence waited not: for to my lips "What things are these?" involuntary rush'd, And forc'd a passage out: whereat I mark'd A sudden lightening and new revelry. The eye was kindled: and the blessed sign No more to keep me wond'ring and suspense, Replied: "I see that thou believ'st these things, Because I tell them, but discern'st not how; So that thy knowledge waits not on thy faith: As one who knows the name of thing by rote, But is a stranger to its properties, Till other's tongue reveal them. Fervent love And lively hope with violence assail The kingdom of the heavens, and overcome The will of the Most high; not in such sort As man prevails o'er man; but conquers it, Because 't is willing to be conquer'd, still, Though conquer'd, by its mercy conquering. "Those, in the eye who live the first and fifth, Cause thee to marvel, in that thou behold'st The region of the angels deck'd with them. They quitted not their bodies, as thou deem'st, Gentiles but Christians, in firm rooted faith, This of the feet in future to be pierc'd, That of feet nail'd already to the cross. One from the barrier of the dark abyss, Where never any with good will returns, Came back unto his bones. Of lively hope Such was the meed; of lively hope, that wing'd The prayers sent up to God for his release, And put power into them to bend his will. The glorious Spirit, of whom I speak to thee, A little while returning to the flesh, Believ'd in him, who had the means to help, And, in believing, nourish'd such a flame Of holy love, that at the second death He was made sharer in our gamesome mirth. The other, through the riches of that grace, Which from so deep a fountain doth distil, As never eye created saw its rising, Plac'd all his love below on just and right: Wherefore of grace God op'd in him the eye To the redemption of mankind to come; Wherein believing, he endur'd no more The filth of paganism, and for their ways Rebuk'd the stubborn nations. The three nymphs, Whom at the right wheel thou beheldst advancing, Were sponsors for him more than thousand years Before baptizing. O how far remov'd, Predestination! is thy root from such As see not the First cause entire: and ye, O mortal men! be wary how ye judge: For we, who see our Maker, know not yet The number of the chosen: and esteem Such scantiness of knowledge our delight: For all our good is in that primal good Concentrate, and God's will and ours are one." So, by that form divine, was giv'n to me Sweet medicine to clear and strengthen sight, And, as one handling skillfully the harp, Attendant on some skilful songster's voice Bids the chords vibrate, and therein the song Acquires more pleasure; so, the whilst it spake, It doth remember me, that I beheld The pair of blessed luminaries move. Like the accordant twinkling of two eyes, Their beamy circlets, dancing to the sounds. CANTO XXI Again mine eyes were fix'd on Beatrice, And with mine eyes my soul, that in her looks Found all contentment. Yet no smile she wore And, "Did I smile," quoth she, "thou wouldst be straight Like Semele when into ashes turn'd: For, mounting these eternal palace-stairs, My beauty, which the loftier it climbs, As thou hast noted, still doth kindle more, So shines, that, were no temp'ring interpos'd, Thy mortal puissance would from its rays Shrink, as the leaf doth from the thunderbolt. Into the seventh splendour are we wafted, That underneath the burning lion's breast Beams, in this hour, commingled with his might, Thy mind be with thine eyes: and in them mirror'd The shape, which in this mirror shall be shown." Whoso can deem, how fondly I had fed My sight upon her blissful countenance, May know, when to new thoughts I chang'd, what joy To do the bidding of my heav'nly guide: In equal balance poising either weight. Within the crystal, which records the name, (As its remoter circle girds the world) Of that lov'd monarch, in whose happy reign No ill had power to harm, I saw rear'd up, In colour like to sun-illumin'd gold. A ladder, which my ken pursued in vain, So lofty was the summit; down whose steps I saw the splendours in such multitude Descending, ev'ry light in heav'n, methought, Was shed thence. As the rooks, at dawn of day Bestirring them to dry their feathers chill, Some speed their way a-field, and homeward some, Returning, cross their flight, while some abide And wheel around their airy lodge; so seem'd That glitterance, wafted on alternate wing, As upon certain stair it met, and clash'd Its shining. And one ling'ring near us, wax'd So bright, that in my thought: said: "The love, Which this betokens me, admits no doubt." Unwillingly from question I refrain, To her, by whom my silence and my speech Are order'd, looking for a sign: whence she, Who in the sight of Him, that seeth all, Saw wherefore I was silent, prompted me T' indulge the fervent wish; and I began: "I am not worthy, of my own desert, That thou shouldst answer me; but for her sake, Who hath vouchsaf'd my asking, spirit blest! That in thy joy art shrouded! say the cause, Which bringeth thee so near: and wherefore, say, Doth the sweet symphony of Paradise Keep silence here, pervading with such sounds Of rapt devotion ev'ry lower sphere?" "Mortal art thou in hearing as in sight;" Was the reply: "and what forbade the smile Of Beatrice interrupts our song. Only to yield thee gladness of my voice, And of the light that vests me, I thus far Descend these hallow'd steps: not that more love Invites me; for lo! there aloft, as much Or more of love is witness'd in those flames: But such my lot by charity assign'd, That makes us ready servants, as thou seest, To execute the counsel of the Highest." "That in this court," said I, "O sacred lamp! Love no compulsion needs, but follows free Th' eternal Providence, I well discern: This harder find to deem, why of thy peers Thou only to this office wert foredoom'd." I had not ended, when, like rapid mill, Upon its centre whirl'd the light; and then The love, that did inhabit there, replied: "Splendour eternal, piercing through these folds, Its virtue to my vision knits, and thus Supported, lifts me so above myself, That on the sov'ran essence, which it wells from, I have the power to gaze: and hence the joy, Wherewith I sparkle, equaling with my blaze The keenness of my sight. But not the soul, That is in heav'n most lustrous, nor the seraph That hath his eyes most fix'd on God, shall solve What thou hast ask'd: for in th' abyss it lies Of th' everlasting statute sunk so low, That no created ken may fathom it. And, to the mortal world when thou return'st, Be this reported; that none henceforth dare Direct his footsteps to so dread a bourn. The mind, that here is radiant, on the earth Is wrapt in mist. Look then if she may do, Below, what passeth her ability, When she is ta'en to heav'n." By words like these Admonish'd, I the question urg'd no more; And of the spirit humbly sued alone T' instruct me of its state. "'Twixt either shore Of Italy, nor distant from thy land, A stony ridge ariseth, in such sort, The thunder doth not lift his voice so high, They call it Catria: at whose foot a cell Is sacred to the lonely Eremite, For worship set apart and holy rites." A third time thus it spake; then added: "There So firmly to God's service I adher'd, That with no costlier viands than the juice Of olives, easily I pass'd the heats Of summer and the winter frosts, content In heav'n-ward musings. Rich were the returns And fertile, which that cloister once was us'd To render to these heavens: now 't is fall'n Into a waste so empty, that ere long Detection must lay bare its vanity Pietro Damiano there was I yclept: Pietro the sinner, when before I dwelt Beside the Adriatic, in the house Of our blest Lady. Near upon my close Of mortal life, through much importuning I was constrain'd to wear the hat that still From bad to worse it shifted.--Cephas came; He came, who was the Holy Spirit's vessel, Barefoot and lean, eating their bread, as chanc'd, At the first table. Modern Shepherd's need Those who on either hand may prop and lead them, So burly are they grown: and from behind Others to hoist them. Down the palfrey's sides Spread their broad mantles, so as both the beasts Are cover'd with one skin. O patience! thou That lookst on this and doth endure so long." I at those accents saw the splendours down From step to step alight, and wheel, and wax, Each circuiting, more beautiful. Round this They came, and stay'd them; uttered them a shout So loud, it hath no likeness here: nor I Wist what it spake, so deaf'ning was the thunder. CANTO XXII Astounded, to the guardian of my steps I turn'd me, like the chill, who always runs Thither for succour, where he trusteth most, And she was like the mother, who her son Beholding pale and breathless, with her voice Soothes him, and he is cheer'd; for thus she spake, Soothing me: "Know'st not thou, thou art in heav'n? And know'st not thou, whatever is in heav'n, Is holy, and that nothing there is done But is done zealously and well? Deem now, What change in thee the song, and what my smile had wrought, since thus the shout had pow'r to move thee. In which couldst thou have understood their prayers, The vengeance were already known to thee, Which thou must witness ere thy mortal hour, The sword of heav'n is not in haste to smite, Nor yet doth linger, save unto his seeming, Who in desire or fear doth look for it. But elsewhere now l bid thee turn thy view; So shalt thou many a famous spirit behold." Mine eyes directing, as she will'd, I saw A hundred little spheres, that fairer grew By interchange of splendour. I remain'd, As one, who fearful of o'er-much presuming, Abates in him the keenness of desire, Nor dares to question, when amid those pearls, One largest and most lustrous onward drew, That it might yield contentment to my wish; And from within it these the sounds I heard. "If thou, like me, beheldst the charity That burns amongst us, what thy mind conceives, Were utter'd. But that, ere the lofty bound Thou reach, expectance may not weary thee, I will make answer even to the thought, Which thou hast such respect of. In old days, That mountain, at whose side Cassino rests, Was on its height frequented by a race Deceived and ill dispos'd: and I it was, Who thither carried first the name of Him, Who brought the soul-subliming truth to man. And such a speeding grace shone over me, That from their impious worship I reclaim'd The dwellers round about, who with the world Were in delusion lost. These other flames, The spirits of men contemplative, were all Enliven'd by that warmth, whose kindly force Gives birth to flowers and fruits of holiness. Here is Macarius; Romoaldo here: And here my brethren, who their steps refrain'd Within the cloisters, and held firm their heart." I answ'ring, thus; "Thy gentle words and kind, And this the cheerful semblance, I behold Not unobservant, beaming in ye all, Have rais'd assurance in me, wakening it Full-blossom'd in my bosom, as a rose Before the sun, when the consummate flower Has spread to utmost amplitude. Of thee Therefore entreat I, father! to declare If I may gain such favour, as to gaze Upon thine image, by no covering veil'd." "Brother!" he thus rejoin'd, "in the last sphere Expect completion of thy lofty aim, For there on each desire completion waits, And there on mine: where every aim is found Perfect, entire, and for fulfillment ripe. There all things are as they have ever been: For space is none to bound, nor pole divides, Our ladder reaches even to that clime, And so at giddy distance mocks thy view. Thither the Patriarch Jacob saw it stretch Its topmost round, when it appear'd to him With angels laden. But to mount it now None lifts his foot from earth: and hence my rule Is left a profitless stain upon the leaves; The walls, for abbey rear'd, turned into dens, The cowls to sacks choak'd up with musty meal. Foul usury doth not more lift itself Against God's pleasure, than that fruit which makes The hearts of monks so wanton: for whate'er Is in the church's keeping, all pertains. To such, as sue for heav'n's sweet sake, and not To those who in respect of kindred claim, Or on more vile allowance. Mortal flesh Is grown so dainty, good beginnings last not From the oak's birth, unto the acorn's setting. His convent Peter founded without gold Or silver; I with pray'rs and fasting mine; And Francis his in meek humility. And if thou note the point, whence each proceeds, Then look what it hath err'd to, thou shalt find The white grown murky. Jordan was turn'd back; And a less wonder, then the refluent sea, May at God's pleasure work amendment here." So saying, to his assembly back he drew: And they together cluster'd into one, Then all roll'd upward like an eddying wind. The sweet dame beckon'd me to follow them: And, by that influence only, so prevail'd Over my nature, that no natural motion, Ascending or descending here below, Had, as I mounted, with my pennon vied. So, reader, as my hope is to return Unto the holy triumph, for the which I ofttimes wail my sins, and smite my breast, Thou hadst been longer drawing out and thrusting Thy finger in the fire, than I was, ere The sign, that followeth Taurus, I beheld, And enter'd its precinct. O glorious stars! O light impregnate with exceeding virtue! To whom whate'er of genius lifteth me Above the vulgar, grateful I refer; With ye the parent of all mortal life Arose and set, when I did first inhale The Tuscan air; and afterward, when grace Vouchsaf'd me entrance to the lofty wheel That in its orb impels ye, fate decreed My passage at your clime. To you my soul Devoutly sighs, for virtue even now To meet the hard emprize that draws me on. "Thou art so near the sum of blessedness," Said Beatrice, "that behooves thy ken Be vigilant and clear. And, to this end, Or even thou advance thee further, hence Look downward, and contemplate, what a world Already stretched under our feet there lies: So as thy heart may, in its blithest mood, Present itself to the triumphal throng, Which through the' etherial concave comes rejoicing." I straight obey'd; and with mine eye return'd Through all the seven spheres, and saw this globe So pitiful of semblance, that perforce It moved my smiles: and him in truth I hold For wisest, who esteems it least: whose thoughts Elsewhere are fix'd, him worthiest call and best. I saw the daughter of Latona shine Without the shadow, whereof late I deem'd That dense and rare were cause. Here I sustain'd The visage, Hyperion! of thy sun; And mark'd, how near him with their circle, round Move Maia and Dione; here discern'd Jove's tempering 'twixt his sire and son; and hence Their changes and their various aspects Distinctly scann'd. Nor might I not descry Of all the seven, how bulky each, how swift; Nor of their several distances not learn. This petty area (o'er the which we stride So fiercely), as along the eternal twins I wound my way, appear'd before me all, Forth from the havens stretch'd unto the hills. Then to the beauteous eyes mine eyes return'd. CANTO XXIII E'en as the bird, who midst the leafy bower Has, in her nest, sat darkling through the night, With her sweet brood, impatient to descry Their wished looks, and to bring home their food, In the fond quest unconscious of her toil: She, of the time prevenient, on the spray, That overhangs their couch, with wakeful gaze Expects the sun; nor ever, till the dawn, Removeth from the east her eager ken; So stood the dame erect, and bent her glance Wistfully on that region, where the sun Abateth most his speed; that, seeing her Suspense and wand'ring, I became as one, In whom desire is waken'd, and the hope Of somewhat new to come fills with delight. Short space ensued; I was not held, I say, Long in expectance, when I saw the heav'n Wax more and more resplendent; and, "Behold," Cried Beatrice, "the triumphal hosts Of Christ, and all the harvest reap'd at length Of thy ascending up these spheres." Meseem'd, That, while she spake her image all did burn, And in her eyes such fullness was of joy, And I am fain to pass unconstrued by. As in the calm full moon, when Trivia smiles, In peerless beauty, 'mid th' eternal nympus, That paint through all its gulfs the blue profound In bright pre-eminence so saw I there, O'er million lamps a sun, from whom all drew Their radiance as from ours the starry train: And through the living light so lustrous glow'd The substance, that my ken endur'd it not. O Beatrice! sweet and precious guide! Who cheer'd me with her comfortable words! "Against the virtue, that o'erpow'reth thee, Avails not to resist. Here is the might, And here the wisdom, which did open lay The path, that had been yearned for so long, Betwixt the heav'n and earth." Like to the fire, That, in a cloud imprison'd doth break out Expansive, so that from its womb enlarg'd, It falleth against nature to the ground; Thus in that heav'nly banqueting my soul Outgrew herself; and, in the transport lost. Holds now remembrance none of what she was. "Ope thou thine eyes, and mark me: thou hast seen Things, that empower thee to sustain my smile." I was as one, when a forgotten dream Doth come across him, and he strives in vain To shape it in his fantasy again, Whenas that gracious boon was proffer'd me, Which never may be cancel'd from the book, Wherein the past is written. Now were all Those tongues to sound, that have on sweetest milk Of Polyhymnia and her sisters fed And fatten'd, not with all their help to boot, Unto the thousandth parcel of the truth, My song might shadow forth that saintly smile, flow merely in her saintly looks it wrought. And with such figuring of Paradise The sacred strain must leap, like one, that meets A sudden interruption to his road. But he, who thinks how ponderous the theme, And that 't is lain upon a mortal shoulder, May pardon, if it tremble with the burden. The track, our ventrous keel must furrow, brooks No unribb'd pinnace, no self-sparing pilot. "Why doth my face," said Beatrice, "thus Enamour thee, as that thou dost not turn Unto the beautiful garden, blossoming Beneath the rays of Christ? Here is the rose, Wherein the word divine was made incarnate; And here the lilies, by whose odour known The way of life was follow'd." Prompt I heard Her bidding, and encounter once again The strife of aching vision. As erewhile, Through glance of sunlight, stream'd through broken cloud, Mine eyes a flower-besprinkled mead have seen, Though veil'd themselves in shade; so saw I there Legions of splendours, on whom burning rays Shed lightnings from above, yet saw I not The fountain whence they flow'd. O gracious virtue! Thou, whose broad stamp is on them, higher up Thou didst exalt thy glory to give room To my o'erlabour'd sight: when at the name Of that fair flower, whom duly I invoke Both morn and eve, my soul, with all her might Collected, on the goodliest ardour fix'd. And, as the bright dimensions of the star In heav'n excelling, as once here on earth Were, in my eyeballs lively portray'd, Lo! from within the sky a cresset fell, Circling in fashion of a diadem, And girt the star, and hov'ring round it wheel'd. Whatever melody sounds sweetest here, And draws the spirit most unto itself, Might seem a rent cloud when it grates the thunder, Compar'd unto the sounding of that lyre, Wherewith the goodliest sapphire, that inlays The floor of heav'n, was crown'd. "Angelic Love I am, who thus with hov'ring flight enwheel The lofty rapture from that womb inspir'd, Where our desire did dwell: and round thee so, Lady of Heav'n! will hover; long as thou Thy Son shalt follow, and diviner joy Shall from thy presence gild the highest sphere." Such close was to the circling melody: And, as it ended, all the other lights Took up the strain, and echoed Mary's name. The robe, that with its regal folds enwraps The world, and with the nearer breath of God Doth burn and quiver, held so far retir'd Its inner hem and skirting over us, That yet no glimmer of its majesty Had stream'd unto me: therefore were mine eyes Unequal to pursue the crowned flame, That rose and sought its natal seed of fire; And like to babe, that stretches forth its arms For very eagerness towards the breast, After the milk is taken; so outstretch'd Their wavy summits all the fervent band, Through zealous love to Mary: then in view There halted, and "Regina Coeli" sang So sweetly, the delight hath left me never. O what o'erflowing plenty is up-pil'd In those rich-laden coffers, which below Sow'd the good seed, whose harvest now they keep. Here are the treasures tasted, that with tears Were in the Babylonian exile won, When gold had fail'd them. Here in synod high Of ancient council with the new conven'd, Under the Son of Mary and of God, Victorious he his mighty triumph holds, To whom the keys of glory were assign'd. CANTO XXIV "O ye! in chosen fellowship advanc'd To the great supper of the blessed Lamb, Whereon who feeds hath every wish fulfill'd! If to this man through God's grace be vouchsaf'd Foretaste of that, which from your table falls, Or ever death his fated term prescribe; Be ye not heedless of his urgent will; But may some influence of your sacred dews Sprinkle him. Of the fount ye alway drink, Whence flows what most he craves." Beatrice spake, And the rejoicing spirits, like to spheres On firm-set poles revolving, trail'd a blaze Of comet splendour; and as wheels, that wind Their circles in the horologe, so work The stated rounds, that to th' observant eye The first seems still, and, as it flew, the last; E'en thus their carols weaving variously, They by the measure pac'd, or swift, or slow, Made me to rate the riches of their joy. From that, which I did note in beauty most Excelling, saw I issue forth a flame So bright, as none was left more goodly there. Round Beatrice thrice it wheel'd about, With so divine a song, that fancy's ear Records it not; and the pen passeth on And leaves a blank: for that our mortal speech, Nor e'en the inward shaping of the brain, Hath colours fine enough to trace such folds. "O saintly sister mine! thy prayer devout Is with so vehement affection urg'd, Thou dost unbind me from that beauteous sphere." Such were the accents towards my lady breath'd From that blest ardour, soon as it was stay'd: To whom she thus: "O everlasting light Of him, within whose mighty grasp our Lord Did leave the keys, which of this wondrous bliss He bare below! tent this man, as thou wilt, With lighter probe or deep, touching the faith, By the which thou didst on the billows walk. If he in love, in hope, and in belief, Be steadfast, is not hid from thee: for thou Hast there thy ken, where all things are beheld In liveliest portraiture. But since true faith Has peopled this fair realm with citizens, Meet is, that to exalt its glory more, Thou in his audience shouldst thereof discourse." Like to the bachelor, who arms himself, And speaks not, till the master have propos'd The question, to approve, and not to end it; So I, in silence, arm'd me, while she spake, Summoning up each argument to aid; As was behooveful for such questioner, And such profession: "As good Christian ought, Declare thee, What is faith?" Whereat I rais'd My forehead to the light, whence this had breath'd, Then turn'd to Beatrice, and in her looks Approval met, that from their inmost fount I should unlock the waters. "May the grace, That giveth me the captain of the church For confessor," said I, "vouchsafe to me Apt utterance for my thoughts!" then added: "Sire! E'en as set down by the unerring style Of thy dear brother, who with thee conspir'd To bring Rome in unto the way of life, Faith of things hop'd is substance, and the proof Of things not seen; and herein doth consist Methinks its essence,"--"Rightly hast thou deem'd," Was answer'd: "if thou well discern, why first He hath defin'd it, substance, and then proof." "The deep things," I replied, "which here I scan Distinctly, are below from mortal eye So hidden, they have in belief alone Their being, on which credence hope sublime Is built; and therefore substance it intends. And inasmuch as we must needs infer From such belief our reasoning, all respect To other view excluded, hence of proof Th' intention is deriv'd." Forthwith I heard: "If thus, whate'er by learning men attain, Were understood, the sophist would want room To exercise his wit." So breath'd the flame Of love: then added: "Current is the coin Thou utter'st, both in weight and in alloy. But tell me, if thou hast it in thy purse." "Even so glittering and so round," said I, "I not a whit misdoubt of its assay." Next issued from the deep imbosom'd splendour: "Say, whence the costly jewel, on the which Is founded every virtue, came to thee." "The flood," I answer'd, "from the Spirit of God Rain'd down upon the ancient bond and new,-- Here is the reas'ning, that convinceth me So feelingly, each argument beside Seems blunt and forceless in comparison." Then heard I: "Wherefore holdest thou that each, The elder proposition and the new, Which so persuade thee, are the voice of heav'n?" "The works, that follow'd, evidence their truth;" I answer'd: "Nature did not make for these The iron hot, or on her anvil mould them." "Who voucheth to thee of the works themselves," Was the reply, "that they in very deed Are that they purport? None hath sworn so to thee." "That all the world," said I, "should have been turn'd To Christian, and no miracle been wrought, Would in itself be such a miracle, The rest were not an hundredth part so great. E'en thou wentst forth in poverty and hunger To set the goodly plant, that from the vine, It once was, now is grown unsightly bramble." That ended, through the high celestial court Resounded all the spheres. "Praise we one God!" In song of most unearthly melody. And when that Worthy thus, from branch to branch, Examining, had led me, that we now Approach'd the topmost bough, he straight resum'd; "The grace, that holds sweet dalliance with thy soul, So far discreetly hath thy lips unclos'd That, whatsoe'er has past them, I commend. Behooves thee to express, what thou believ'st, The next, and whereon thy belief hath grown." "O saintly sire and spirit!" I began, "Who seest that, which thou didst so believe, As to outstrip feet younger than thine own, Toward the sepulchre? thy will is here, That I the tenour of my creed unfold; And thou the cause of it hast likewise ask'd. And I reply: I in one God believe, One sole eternal Godhead, of whose love All heav'n is mov'd, himself unmov'd the while. Nor demonstration physical alone, Or more intelligential and abstruse, Persuades me to this faith; but from that truth It cometh to me rather, which is shed Through Moses, the rapt Prophets, and the Psalms. The Gospel, and that ye yourselves did write, When ye were gifted of the Holy Ghost. In three eternal Persons I believe, Essence threefold and one, mysterious league Of union absolute, which, many a time, The word of gospel lore upon my mind Imprints: and from this germ, this firstling spark, The lively flame dilates, and like heav'n's star Doth glitter in me." As the master hears, Well pleas'd, and then enfoldeth in his arms The servant, who hath joyful tidings brought, And having told the errand keeps his peace; Thus benediction uttering with song Soon as my peace I held, compass'd me thrice The apostolic radiance, whose behest Had op'd lips; so well their answer pleas'd. CANTO XXV If e'er the sacred poem that hath made Both heav'n and earth copartners in its toil, And with lean abstinence, through many a year, Faded my brow, be destin'd to prevail Over the cruelty, which bars me forth Of the fair sheep-fold, where a sleeping lamb The wolves set on and fain had worried me, With other voice and fleece of other grain I shall forthwith return, and, standing up At my baptismal font, shall claim the wreath Due to the poet's temples: for I there First enter'd on the faith which maketh souls Acceptable to God: and, for its sake, Peter had then circled my forehead thus. Next from the squadron, whence had issued forth The first fruit of Christ's vicars on the earth, Toward us mov'd a light, at view whereof My Lady, full of gladness, spake to me: "Lo! lo! behold the peer of mickle might, That makes Falicia throng'd with visitants!" As when the ring-dove by his mate alights, In circles each about the other wheels, And murmuring cooes his fondness; thus saw I One, of the other great and glorious prince, With kindly greeting hail'd, extolling both Their heavenly banqueting; but when an end Was to their gratulation, silent, each, Before me sat they down, so burning bright, I could not look upon them. Smiling then, Beatrice spake: "O life in glory shrin'd!" Who didst the largess of our kingly court Set down with faithful pen! let now thy voice Of hope the praises in this height resound. For thou, who figur'st them in shapes, as clear, As Jesus stood before thee, well can'st speak them." "Lift up thy head, and be thou strong in trust: For that, which hither from the mortal world Arriveth, must be ripen'd in our beam." Such cheering accents from the second flame Assur'd me; and mine eyes I lifted up Unto the mountains that had bow'd them late With over-heavy burden. "Sith our Liege Wills of his grace that thou, or ere thy death, In the most secret council, with his lords Shouldst be confronted, so that having view'd The glories of our court, thou mayst therewith Thyself, and all who hear, invigorate With hope, that leads to blissful end; declare, What is that hope, how it doth flourish in thee, And whence thou hadst it?" Thus proceeding still, The second light: and she, whose gentle love My soaring pennons in that lofty flight Escorted, thus preventing me, rejoin'd: Among her sons, not one more full of hope, Hath the church militant: so 't is of him Recorded in the sun, whose liberal orb Enlighteneth all our tribe: and ere his term Of warfare, hence permitted he is come, From Egypt to Jerusalem, to see. The other points, both which thou hast inquir'd, Not for more knowledge, but that he may tell How dear thou holdst the virtue, these to him Leave I; for he may answer thee with ease, And without boasting, so God give him grace." Like to the scholar, practis'd in his task, Who, willing to give proof of diligence, Seconds his teacher gladly, "Hope," said I, "Is of the joy to come a sure expectance, Th' effect of grace divine and merit preceding. This light from many a star visits my heart, But flow'd to me the first from him, who sang The songs of the Supreme, himself supreme Among his tuneful brethren. 'Let all hope In thee,' so speak his anthem, 'who have known Thy name;' and with my faith who know not that? From thee, the next, distilling from his spring, In thine epistle, fell on me the drops So plenteously, that I on others shower The influence of their dew." Whileas I spake, A lamping, as of quick and vollied lightning, Within the bosom of that mighty sheen, Play'd tremulous; then forth these accents breath'd: "Love for the virtue which attended me E'en to the palm, and issuing from the field, Glows vigorous yet within me, and inspires To ask of thee, whom also it delights; What promise thou from hope in chief dost win." "Both scriptures, new and ancient," I reply'd; "Propose the mark (which even now I view) For souls belov'd of God. Isaias saith, That, in their own land, each one must be clad In twofold vesture; and their proper lands this delicious life. In terms more full, And clearer far, thy brother hath set forth This revelation to us, where he tells Of the white raiment destin'd to the saints." And, as the words were ending, from above, "They hope in thee," first heard we cried: whereto Answer'd the carols all. Amidst them next, A light of so clear amplitude emerg'd, That winter's month were but a single day, Were such a crystal in the Cancer's sign. Like as a virgin riseth up, and goes, And enters on the mazes of the dance, Though gay, yet innocent of worse intent, Than to do fitting honour to the bride; So I beheld the new effulgence come Unto the other two, who in a ring Wheel'd, as became their rapture. In the dance And in the song it mingled. And the dame Held on them fix'd her looks: e'en as the spouse Silent and moveless. "This is he, who lay Upon the bosom of our pelican: This he, into whose keeping from the cross The mighty charge was given." Thus she spake, Yet therefore naught the more remov'd her Sight From marking them, or ere her words began, Or when they clos'd. As he, who looks intent, And strives with searching ken, how he may see The sun in his eclipse, and, through desire Of seeing, loseth power of sight: so I Peer'd on that last resplendence, while I heard: "Why dazzlest thou thine eyes in seeking that, Which here abides not? Earth my body is, In earth: and shall be, with the rest, so long, As till our number equal the decree Of the Most High. The two that have ascended, In this our blessed cloister, shine alone With the two garments. So report below." As when, for ease of labour, or to shun Suspected peril at a whistle's breath, The oars, erewhile dash'd frequent in the wave, All rest; the flamy circle at that voice So rested, and the mingling sound was still, Which from the trinal band soft-breathing rose. I turn'd, but ah! how trembled in my thought, When, looking at my side again to see Beatrice, I descried her not, although Not distant, on the happy coast she stood. CANTO XXVI With dazzled eyes, whilst wond'ring I remain'd, Forth of the beamy flame which dazzled me, Issued a breath, that in attention mute Detain'd me; and these words it spake: "'T were well, That, long as till thy vision, on my form O'erspent, regain its virtue, with discourse Thou compensate the brief delay. Say then, Beginning, to what point thy soul aspires: "And meanwhile rest assur'd, that sight in thee Is but o'erpowered a space, not wholly quench'd: Since thy fair guide and lovely, in her look Hath potency, the like to that which dwelt In Ananias' hand." I answering thus: "Be to mine eyes the remedy or late Or early, at her pleasure; for they were The gates, at which she enter'd, and did light Her never dying fire. My wishes here Are centered; in this palace is the weal, That Alpha and Omega, is to all The lessons love can read me." Yet again The voice which had dispers'd my fear, when daz'd With that excess, to converse urg'd, and spake: "Behooves thee sift more narrowly thy terms, And say, who level'd at this scope thy bow." "Philosophy," said I, ''hath arguments, And this place hath authority enough 'T' imprint in me such love: for, of constraint, Good, inasmuch as we perceive the good, Kindles our love, and in degree the more, As it comprises more of goodness in 't. The essence then, where such advantage is, That each good, found without it, is naught else But of his light the beam, must needs attract The soul of each one, loving, who the truth Discerns, on which this proof is built. Such truth Learn I from him, who shows me the first love Of all intelligential substances Eternal: from his voice I learn, whose word Is truth, that of himself to Moses saith, 'I will make all my good before thee pass.' Lastly from thee I learn, who chief proclaim'st, E'en at the outset of thy heralding, In mortal ears the mystery of heav'n." "Through human wisdom, and th' authority Therewith agreeing," heard I answer'd, "keep The choicest of thy love for God. But say, If thou yet other cords within thee feel'st That draw thee towards him; so that thou report How many are the fangs, with which this love Is grappled to thy soul." I did not miss, To what intent the eagle of our Lord Had pointed his demand; yea noted well Th' avowal, which he led to; and resum'd: "All grappling bonds, that knit the heart to God, Confederate to make fast our clarity. The being of the world, and mine own being, The death which he endur'd that I should live, And that, which all the faithful hope, as I do, To the foremention'd lively knowledge join'd, Have from the sea of ill love sav'd my bark, And on the coast secur'd it of the right. As for the leaves, that in the garden bloom, My love for them is great, as is the good Dealt by th' eternal hand, that tends them all." I ended, and therewith a song most sweet Rang through the spheres; and "Holy, holy, holy," Accordant with the rest my lady sang. And as a sleep is broken and dispers'd Through sharp encounter of the nimble light, With the eye's spirit running forth to meet The ray, from membrane on to the membrane urg'd; And the upstartled wight loathes that he sees; So, at his sudden waking, he misdeems Of all around him, till assurance waits On better judgment: thus the saintly came Drove from before mine eyes the motes away, With the resplendence of her own, that cast Their brightness downward, thousand miles below. Whence I my vision, clearer shall before, Recover'd; and, well nigh astounded, ask'd Of a fourth light, that now with us I saw. And Beatrice: "The first diving soul, That ever the first virtue fram'd, admires Within these rays his Maker." Like the leaf, That bows its lithe top till the blast is blown; By its own virtue rear'd then stands aloof; So I, the whilst she said, awe-stricken bow'd. Then eagerness to speak embolden'd me; And I began: "O fruit! that wast alone Mature, when first engender'd! Ancient father! That doubly seest in every wedded bride Thy daughter by affinity and blood! Devoutly as I may, I pray thee hold Converse with me: my will thou seest; and I, More speedily to hear thee, tell it not." It chanceth oft some animal bewrays, Through the sleek cov'ring of his furry coat. The fondness, that stirs in him and conforms His outside seeming to the cheer within: And in like guise was Adam's spirit mov'd To joyous mood, that through the covering shone, Transparent, when to pleasure me it spake: "No need thy will be told, which I untold Better discern, than thou whatever thing Thou holdst most certain: for that will I see In Him, who is truth's mirror, and Himself Parhelion unto all things, and naught else To him. This wouldst thou hear; how long since God Plac'd me high garden, from whose hounds She led me up in this ladder, steep and long; What space endur'd my season of delight; Whence truly sprang the wrath that banish'd me; And what the language, which I spake and fram'd Not that I tasted of the tree, my son, Was in itself the cause of that exile, But only my transgressing of the mark Assign'd me. There, whence at thy lady's hest The Mantuan mov'd him, still was I debarr'd This council, till the sun had made complete, Four thousand and three hundred rounds and twice, His annual journey; and, through every light In his broad pathway, saw I him return, Thousand save sev'nty times, the whilst I dwelt Upon the earth. The language I did use Was worn away, or ever Nimrod's race Their unaccomplishable work began. For naught, that man inclines to, ere was lasting, Left by his reason free, and variable, As is the sky that sways him. That he speaks, Is nature's prompting: whether thus or thus, She leaves to you, as ye do most affect it. Ere I descended into hell's abyss, El was the name on earth of the Chief Good, Whose joy enfolds me: Eli then 't was call'd And so beseemeth: for, in mortals, use Is as the leaf upon the bough; that goes, And other comes instead. Upon the mount Most high above the waters, all my life, Both innocent and guilty, did but reach From the first hour, to that which cometh next (As the sun changes quarter), to the sixth." CANTO XXVII Then "Glory to the Father, to the Son, And to the Holy Spirit," rang aloud Throughout all Paradise, that with the song My spirit reel'd, so passing sweet the strain: And what I saw was equal ecstasy; One universal smile it seem'd of all things, Joy past compare, gladness unutterable, Imperishable life of peace and love, Exhaustless riches and unmeasur'd bliss. Before mine eyes stood the four torches lit; And that, which first had come, began to wax In brightness, and in semblance such became, As Jove might be, if he and Mars were birds, And interchang'd their plumes. Silence ensued, Through the blest quire, by Him, who here appoints Vicissitude of ministry, enjoin'd; When thus I heard: "Wonder not, if my hue Be chang'd; for, while I speak, these shalt thou see All in like manner change with me. My place He who usurps on earth (my place, ay, mine, Which in the presence of the Son of God Is void), the same hath made my cemetery A common sewer of puddle and of blood: The more below his triumph, who from hence Malignant fell." Such colour, as the sun, At eve or morning, paints an adverse cloud, Then saw I sprinkled over all the sky. And as th' unblemish'd dame, who in herself Secure of censure, yet at bare report Of other's failing, shrinks with maiden fear; So Beatrice in her semblance chang'd: And such eclipse in heav'n methinks was seen, When the Most Holy suffer'd. Then the words Proceeded, with voice, alter'd from itself So clean, the semblance did not alter more. "Not to this end was Christ's spouse with my blood, With that of Linus, and of Cletus fed: That she might serve for purchase of base gold: But for the purchase of this happy life Did Sextus, Pius, and Callixtus bleed, And Urban, they, whose doom was not without Much weeping seal'd. No purpose was of our That on the right hand of our successors Part of the Christian people should be set, And part upon their left; nor that the keys, Which were vouchsaf'd me, should for ensign serve Unto the banners, that do levy war On the baptiz'd: nor I, for sigil-mark Set upon sold and lying privileges; Which makes me oft to bicker and turn red. In shepherd's clothing greedy wolves below Range wide o'er all the pastures. Arm of God! Why longer sleepst thou? Caorsines and Gascona Prepare to quaff our blood. O good beginning To what a vile conclusion must thou stoop! But the high providence, which did defend Through Scipio the world's glory unto Rome, Will not delay its succour: and thou, son, Who through thy mortal weight shall yet again Return below, open thy lips, nor hide What is by me not hidden." As a Hood Of frozen vapours streams adown the air, What time the she-goat with her skiey horn Touches the sun; so saw I there stream wide The vapours, who with us had linger'd late And with glad triumph deck th' ethereal cope. Onward my sight their semblances pursued; So far pursued, as till the space between From its reach sever'd them: whereat the guide Celestial, marking me no more intent On upward gazing, said, "Look down and see What circuit thou hast compass'd." From the hour When I before had cast my view beneath, All the first region overpast I saw, Which from the midmost to the bound'ry winds; That onward thence from Gades I beheld The unwise passage of Laertes' son, And hitherward the shore, where thou, Europa! Mad'st thee a joyful burden: and yet more Of this dim spot had seen, but that the sun, A constellation off and more, had ta'en His progress in the zodiac underneath. Then by the spirit, that doth never leave Its amorous dalliance with my lady's looks, Back with redoubled ardour were mine eyes Led unto her: and from her radiant smiles, Whenas I turn'd me, pleasure so divine Did lighten on me, that whatever bait Or art or nature in the human flesh, Or in its limn'd resemblance, can combine Through greedy eyes to take the soul withal, Were to her beauty nothing. Its boon influence From the fair nest of Leda rapt me forth, And wafted on into the swiftest heav'n. What place for entrance Beatrice chose, I may not say, so uniform was all, Liveliest and loftiest. She my secret wish Divin'd; and with such gladness, that God's love Seem'd from her visage shining, thus began: "Here is the goal, whence motion on his race Starts; motionless the centre, and the rest All mov'd around. Except the soul divine, Place in this heav'n is none, the soul divine, Wherein the love, which ruleth o'er its orb, Is kindled, and the virtue that it sheds; One circle, light and love, enclasping it, As this doth clasp the others; and to Him, Who draws the bound, its limit only known. Measur'd itself by none, it doth divide Motion to all, counted unto them forth, As by the fifth or half ye count forth ten. The vase, wherein time's roots are plung'd, thou seest, Look elsewhere for the leaves. O mortal lust! That canst not lift thy head above the waves Which whelm and sink thee down! The will in man Bears goodly blossoms; but its ruddy promise Is, by the dripping of perpetual rain, Made mere abortion: faith and innocence Are met with but in babes, each taking leave Ere cheeks with down are sprinkled; he, that fasts, While yet a stammerer, with his tongue let loose Gluts every food alike in every moon. One yet a babbler, loves and listens to His mother; but no sooner hath free use Of speech, than he doth wish her in her grave. So suddenly doth the fair child of him, Whose welcome is the morn and eve his parting, To negro blackness change her virgin white. "Thou, to abate thy wonder, note that none Bears rule in earth, and its frail family Are therefore wand'rers. Yet before the date, When through the hundredth in his reck'ning drops Pale January must be shor'd aside From winter's calendar, these heav'nly spheres Shall roar so loud, that fortune shall be fain To turn the poop, where she hath now the prow; So that the fleet run onward; and true fruit, Expected long, shall crown at last the bloom!" CANTO XXVII So she who doth imparadise my soul, Had drawn the veil from off our pleasant life, And bar'd the truth of poor mortality; When lo! as one who, in a mirror, spies The shining of a flambeau at his back, Lit sudden ore he deem of its approach, And turneth to resolve him, if the glass Have told him true, and sees the record faithful As note is to its metre; even thus, I well remember, did befall to me, Looking upon the beauteous eyes, whence love Had made the leash to take me. As I turn'd; And that, which, in their circles, none who spies, Can miss of, in itself apparent, struck On mine; a point I saw, that darted light So sharp, no lid, unclosing, may bear up Against its keenness. The least star we view From hence, had seem'd a moon, set by its side, As star by side of star. And so far off, Perchance, as is the halo from the light Which paints it, when most dense the vapour spreads, There wheel'd about the point a circle of fire, More rapid than the motion, which first girds The world. Then, circle after circle, round Enring'd each other; till the seventh reach'd Circumference so ample, that its bow, Within the span of Juno's messenger, lied scarce been held entire. Beyond the sev'nth, Follow'd yet other two. And every one, As more in number distant from the first, Was tardier in motion; and that glow'd With flame most pure, that to the sparkle' of truth Was nearest, as partaking most, methinks, Of its reality. The guide belov'd Saw me in anxious thought suspense, and spake: "Heav'n, and all nature, hangs upon that point. The circle thereto most conjoin'd observe; And know, that by intenser love its course Is to this swiftness wing'd." To whom I thus: "It were enough; nor should I further seek, Had I but witness'd order, in the world Appointed, such as in these wheels is seen. But in the sensible world such diff'rence is, That is each round shows more divinity, As each is wider from the centre. Hence, If in this wondrous and angelic temple, That hath for confine only light and love, My wish may have completion I must know, Wherefore such disagreement is between Th' exemplar and its copy: for myself, Contemplating, I fail to pierce the cause." "It is no marvel, if thy fingers foil'd Do leave the knot untied: so hard 't is grown For want of tenting." Thus she said: "But take," She added, "if thou wish thy cure, my words, And entertain them subtly. Every orb Corporeal, doth proportion its extent Unto the virtue through its parts diffus'd. The greater blessedness preserves the more. The greater is the body (if all parts Share equally) the more is to preserve. Therefore the circle, whose swift course enwheels The universal frame answers to that, Which is supreme in knowledge and in love Thus by the virtue, not the seeming, breadth Of substance, measure, thou shalt see the heav'ns, Each to the' intelligence that ruleth it, Greater to more, and smaller unto less, Suited in strict and wondrous harmony." As when the sturdy north blows from his cheek A blast, that scours the sky, forthwith our air, Clear'd of the rack, that hung on it before, Glitters; and, With his beauties all unveil'd, The firmament looks forth serene, and smiles; Such was my cheer, when Beatrice drove With clear reply the shadows back, and truth Was manifested, as a star in heaven. And when the words were ended, not unlike To iron in the furnace, every cirque Ebullient shot forth scintillating fires: And every sparkle shivering to new blaze, In number did outmillion the account Reduplicate upon the chequer'd board. Then heard I echoing on from choir to choir, "Hosanna," to the fixed point, that holds, And shall for ever hold them to their place, From everlasting, irremovable. Musing awhile I stood: and she, who saw by inward meditations, thus began: "In the first circles, they, whom thou beheldst, Are seraphim and cherubim. Thus swift Follow their hoops, in likeness to the point, Near as they can, approaching; and they can The more, the loftier their vision. Those, That round them fleet, gazing the Godhead next, Are thrones; in whom the first trine ends. And all Are blessed, even as their sight descends Deeper into the truth, wherein rest is For every mind. Thus happiness hath root In seeing, not in loving, which of sight Is aftergrowth. And of the seeing such The meed, as unto each in due degree Grace and good-will their measure have assign'd. The other trine, that with still opening buds In this eternal springtide blossom fair, Fearless of bruising from the nightly ram, Breathe up in warbled melodies threefold Hosannas blending ever, from the three Transmitted. hierarchy of gods, for aye Rejoicing, dominations first, next then Virtues, and powers the third. The next to whom Are princedoms and archangels, with glad round To tread their festal ring; and last the band Angelical, disporting in their sphere. All, as they circle in their orders, look Aloft, and downward with such sway prevail, That all with mutual impulse tend to God. These once a mortal view beheld. Desire In Dionysius so intently wrought, That he, as I have done rang'd them; and nam'd Their orders, marshal'd in his thought. From him Dissentient, one refus'd his sacred read. But soon as in this heav'n his doubting eyes Were open'd, Gregory at his error smil'd Nor marvel, that a denizen of earth Should scan such secret truth; for he had learnt Both this and much beside of these our orbs, From an eye-witness to heav'n's mysteries." CANTO XXIX No longer than what time Latona's twins Cover'd of Libra and the fleecy star, Together both, girding the' horizon hang, In even balance from the zenith pois'd, Till from that verge, each, changing hemisphere, Part the nice level; e'en so brief a space Did Beatrice's silence hold. A smile Bat painted on her cheek; and her fix'd gaze Bent on the point, at which my vision fail'd: When thus her words resuming she began: "I speak, nor what thou wouldst inquire demand; For I have mark'd it, where all time and place Are present. Not for increase to himself Of good, which may not be increas'd, but forth To manifest his glory by its beams, Inhabiting his own eternity, Beyond time's limit or what bound soe'er To circumscribe his being, as he will'd, Into new natures, like unto himself, Eternal Love unfolded. Nor before, As if in dull inaction torpid lay. For not in process of before or aft Upon these waters mov'd the Spirit of God. Simple and mix'd, both form and substance, forth To perfect being started, like three darts Shot from a bow three-corded. And as ray In crystal, glass, and amber, shines entire, E'en at the moment of its issuing; thus Did, from th' eternal Sovran, beam entire His threefold operation, at one act Produc'd coeval. Yet in order each Created his due station knew: those highest, Who pure intelligence were made: mere power The lowest: in the midst, bound with strict league, Intelligence and power, unsever'd bond. Long tract of ages by the angels past, Ere the creating of another world, Describ'd on Jerome's pages thou hast seen. But that what I disclose to thee is true, Those penmen, whom the Holy Spirit mov'd In many a passage of their sacred book Attest; as thou by diligent search shalt find And reason in some sort discerns the same, Who scarce would grant the heav'nly ministers Of their perfection void, so long a space. Thus when and where these spirits of love were made, Thou know'st, and how: and knowing hast allay'd Thy thirst, which from the triple question rose. Ere one had reckon'd twenty, e'en so soon Part of the angels fell: and in their fall Confusion to your elements ensued. The others kept their station: and this task, Whereon thou lookst, began with such delight, That they surcease not ever, day nor night, Their circling. Of that fatal lapse the cause Was the curst pride of him, whom thou hast seen Pent with the world's incumbrance. Those, whom here Thou seest, were lowly to confess themselves Of his free bounty, who had made them apt For ministries so high: therefore their views Were by enlight'ning grace and their own merit Exalted; so that in their will confirm'd They stand, nor feel to fall. For do not doubt, But to receive the grace, which heav'n vouchsafes, Is meritorious, even as the soul With prompt affection welcometh the guest. Now, without further help, if with good heed My words thy mind have treasur'd, thou henceforth This consistory round about mayst scan, And gaze thy fill. But since thou hast on earth Heard vain disputers, reasoners in the schools, Canvas the' angelic nature, and dispute Its powers of apprehension, memory, choice; Therefore, 't is well thou take from me the truth, Pure and without disguise, which they below, Equivocating, darken and perplex. "Know thou, that, from the first, these substances, Rejoicing in the countenance of God, Have held unceasingly their view, intent Upon the glorious vision, from the which Naught absent is nor hid: where then no change Of newness with succession interrupts, Remembrance there needs none to gather up Divided thought and images remote "So that men, thus at variance with the truth Dream, though their eyes be open; reckless some Of error; others well aware they err, To whom more guilt and shame are justly due. Each the known track of sage philosophy Deserts, and has a byway of his own: So much the restless eagerness to shine And love of singularity prevail. Yet this, offensive as it is, provokes Heav'n's anger less, than when the book of God Is forc'd to yield to man's authority, Or from its straightness warp'd: no reck'ning made What blood the sowing of it in the world Has cost; what favour for himself he wins, Who meekly clings to it. The aim of all Is how to shine: e'en they, whose office is To preach the Gospel, let the gospel sleep, And pass their own inventions off instead. One tells, how at Christ's suffering the wan moon Bent back her steps, and shadow'd o'er the sun With intervenient disk, as she withdrew: Another, how the light shrouded itself Within its tabernacle, and left dark The Spaniard and the Indian, with the Jew. Such fables Florence in her pulpit hears, Bandied about more frequent, than the names Of Bindi and of Lapi in her streets. The sheep, meanwhile, poor witless ones, return From pasture, fed with wind: and what avails For their excuse, they do not see their harm? Christ said not to his first conventicle, 'Go forth and preach impostures to the world,' But gave them truth to build on; and the sound Was mighty on their lips; nor needed they, Beside the gospel, other spear or shield, To aid them in their warfare for the faith. The preacher now provides himself with store Of jests and gibes; and, so there be no lack Of laughter, while he vents them, his big cowl Distends, and he has won the meed he sought: Could but the vulgar catch a glimpse the while Of that dark bird which nestles in his hood, They scarce would wait to hear the blessing said. Which now the dotards hold in such esteem, That every counterfeit, who spreads abroad The hands of holy promise, finds a throng Of credulous fools beneath. Saint Anthony Fattens with this his swine, and others worse Than swine, who diet at his lazy board, Paying with unstamp'd metal for their fare. "But (for we far have wander'd) let us seek The forward path again; so as the way Be shorten'd with the time. No mortal tongue Nor thought of man hath ever reach'd so far, That of these natures he might count the tribes. What Daniel of their thousands hath reveal'd With finite number infinite conceals. The fountain at whose source these drink their beams, With light supplies them in as many modes, As there are splendours, that it shines on: each According to the virtue it conceives, Differing in love and sweet affection. Look then how lofty and how huge in breadth The' eternal might, which, broken and dispers'd Over such countless mirrors, yet remains Whole in itself and one, as at the first." CANTO XXX Noon's fervid hour perchance six thousand miles From hence is distant; and the shadowy cone Almost to level on our earth declines; When from the midmost of this blue abyss By turns some star is to our vision lost. And straightway as the handmaid of the sun Puts forth her radiant brow, all, light by light, Fade, and the spangled firmament shuts in, E'en to the loveliest of the glittering throng. Thus vanish'd gradually from my sight The triumph, which plays ever round the point, That overcame me, seeming (for it did) Engirt by that it girdeth. Wherefore love, With loss of other object, forc'd me bend Mine eyes on Beatrice once again. If all, that hitherto is told of her, Were in one praise concluded, 't were too weak To furnish out this turn. Mine eyes did look On beauty, such, as I believe in sooth, Not merely to exceed our human, but, That save its Maker, none can to the full Enjoy it. At this point o'erpower'd I fail, Unequal to my theme, as never bard Of buskin or of sock hath fail'd before. For, as the sun doth to the feeblest sight, E'en so remembrance of that witching smile Hath dispossess my spirit of itself. Not from that day, when on this earth I first Beheld her charms, up to that view of them, Have I with song applausive ever ceas'd To follow, but not follow them no more; My course here bounded, as each artist's is, When it doth touch the limit of his skill. She (such as I bequeath her to the bruit Of louder trump than mine, which hasteneth on, Urging its arduous matter to the close), Her words resum'd, in gesture and in voice Resembling one accustom'd to command: "Forth from the last corporeal are we come Into the heav'n, that is unbodied light, Light intellectual replete with love, Love of true happiness replete with joy, Joy, that transcends all sweetness of delight. Here shalt thou look on either mighty host Of Paradise; and one in that array, Which in the final judgment thou shalt see." As when the lightning, in a sudden spleen Unfolded, dashes from the blinding eyes The visive spirits dazzled and bedimm'd; So, round about me, fulminating streams Of living radiance play'd, and left me swath'd And veil'd in dense impenetrable blaze. Such weal is in the love, that stills this heav'n; For its own flame the torch this fitting ever! No sooner to my list'ning ear had come The brief assurance, than I understood New virtue into me infus'd, and sight Kindled afresh, with vigour to sustain Excess of light, however pure. I look'd; And in the likeness of a river saw Light flowing, from whose amber-seeming waves Flash'd up effulgence, as they glided on 'Twixt banks, on either side, painted with spring, Incredible how fair; and, from the tide, There ever and anon, outstarting, flew Sparkles instinct with life; and in the flow'rs Did set them, like to rubies chas'd in gold; Then, as if drunk with odors, plung'd again Into the wondrous flood; from which, as one Re'enter'd, still another rose. "The thirst Of knowledge high, whereby thou art inflam'd, To search the meaning of what here thou seest, The more it warms thee, pleases me the more. But first behooves thee of this water drink, Or ere that longing be allay'd." So spake The day-star of mine eyes; then thus subjoin'd: "This stream, and these, forth issuing from its gulf, And diving back, a living topaz each, With all this laughter on its bloomy shores, Are but a preface, shadowy of the truth They emblem: not that, in themselves, the things Are crude; but on thy part is the defect, For that thy views not yet aspire so high." Never did babe, that had outslept his wont, Rush, with such eager straining, to the milk, As I toward the water, bending me, To make the better mirrors of mine eyes In the refining wave; and, as the eaves Of mine eyelids did drink of it, forthwith Seem'd it unto me turn'd from length to round, Then as a troop of maskers, when they put Their vizors off, look other than before, The counterfeited semblance thrown aside; So into greater jubilee were chang'd Those flowers and sparkles, and distinct I saw Before me either court of heav'n displac'd. O prime enlightener! thou who crav'st me strength On the high triumph of thy realm to gaze! Grant virtue now to utter what I kenn'd, There is in heav'n a light, whose goodly shine Makes the Creator visible to all Created, that in seeing him alone Have peace; and in a circle spreads so far, That the circumference were too loose a zone To girdle in the sun. All is one beam, Reflected from the summit of the first, That moves, which being hence and vigour takes, And as some cliff, that from the bottom eyes Its image mirror'd in the crystal flood, As if 't admire its brave appareling Of verdure and of flowers: so, round about, Eyeing the light, on more than million thrones, Stood, eminent, whatever from our earth Has to the skies return'd. How wide the leaves Extended to their utmost of this rose, Whose lowest step embosoms such a space Of ample radiance! Yet, nor amplitude Nor height impeded, but my view with ease Took in the full dimensions of that joy. Near or remote, what there avails, where God Immediate rules, and Nature, awed, suspends Her sway? Into the yellow of the rose Perennial, which in bright expansiveness, Lays forth its gradual blooming, redolent Of praises to the never-wint'ring sun, As one, who fain would speak yet holds his peace, Beatrice led me; and, "Behold," she said, "This fair assemblage! stoles of snowy white How numberless! The city, where we dwell, Behold how vast! and these our seats so throng'd Few now are wanting here! In that proud stall, On which, the crown, already o'er its state Suspended, holds thine eyes--or ere thyself Mayst at the wedding sup,--shall rest the soul Of the great Harry, he who, by the world Augustas hail'd, to Italy must come, Before her day be ripe. But ye are sick, And in your tetchy wantonness as blind, As is the bantling, that of hunger dies, And drives away the nurse. Nor may it be, That he, who in the sacred forum sways, Openly or in secret, shall with him Accordant walk: Whom God will not endure I' th' holy office long; but thrust him down To Simon Magus, where Magna's priest Will sink beneath him: such will be his meed." CANTO XXXI In fashion, as a snow-white rose, lay then Before my view the saintly multitude, Which in his own blood Christ espous'd. Meanwhile That other host, that soar aloft to gaze And celebrate his glory, whom they love, Hover'd around; and, like a troop of bees, Amid the vernal sweets alighting now, Now, clustering, where their fragrant labour glows, Flew downward to the mighty flow'r, or rose From the redundant petals, streaming back Unto the steadfast dwelling of their joy. Faces had they of flame, and wings of gold; The rest was whiter than the driven snow. And as they flitted down into the flower, From range to range, fanning their plumy loins, Whisper'd the peace and ardour, which they won From that soft winnowing. Shadow none, the vast Interposition of such numerous flight Cast, from above, upon the flower, or view Obstructed aught. For, through the universe, Wherever merited, celestial light Glides freely, and no obstacle prevents. All there, who reign in safety and in bliss, Ages long past or new, on one sole mark Their love and vision fix'd. O trinal beam Of individual star, that charmst them thus, Vouchsafe one glance to gild our storm below! If the grim brood, from Arctic shores that roam'd, (Where helice, forever, as she wheels, Sparkles a mother's fondness on her son) Stood in mute wonder 'mid the works of Rome, When to their view the Lateran arose In greatness more than earthly; I, who then From human to divine had past, from time Unto eternity, and out of Florence To justice and to truth, how might I choose But marvel too? 'Twixt gladness and amaze, In sooth no will had I to utter aught, Or hear. And, as a pilgrim, when he rests Within the temple of his vow, looks round In breathless awe, and hopes some time to tell Of all its goodly state: e'en so mine eyes Cours'd up and down along the living light, Now low, and now aloft, and now around, Visiting every step. Looks I beheld, Where charity in soft persuasion sat, Smiles from within and radiance from above, And in each gesture grace and honour high. So rov'd my ken, and its general form All Paradise survey'd: when round I turn'd With purpose of my lady to inquire Once more of things, that held my thought suspense, But answer found from other than I ween'd; For, Beatrice, when I thought to see, I saw instead a senior, at my side, Rob'd, as the rest, in glory. Joy benign Glow'd in his eye, and o'er his cheek diffus'd, With gestures such as spake a father's love. And, "Whither is she vanish'd?" straight I ask'd. "By Beatrice summon'd," he replied, "I come to aid thy wish. Looking aloft To the third circle from the highest, there Behold her on the throne, wherein her merit Hath plac'd her." Answering not, mine eyes I rais'd, And saw her, where aloof she sat, her brow A wreath reflecting of eternal beams. Not from the centre of the sea so far Unto the region of the highest thunder, As was my ken from hers; and yet the form Came through that medium down, unmix'd and pure, "O Lady! thou in whom my hopes have rest! Who, for my safety, hast not scorn'd, in hell To leave the traces of thy footsteps mark'd! For all mine eyes have seen, I, to thy power And goodness, virtue owe and grace. Of slave, Thou hast to freedom brought me; and no means, For my deliverance apt, hast left untried. Thy liberal bounty still toward me keep. That, when my spirit, which thou madest whole, Is loosen'd from this body, it may find Favour with thee." So I my suit preferr'd: And she, so distant, as appear'd, look'd down, And smil'd; then tow'rds th' eternal fountain turn'd. And thus the senior, holy and rever'd: "That thou at length mayst happily conclude Thy voyage (to which end I was dispatch'd, By supplication mov'd and holy love) Let thy upsoaring vision range, at large, This garden through: for so, by ray divine Kindled, thy ken a higher flight shall mount; And from heav'n's queen, whom fervent I adore, All gracious aid befriend us; for that I Am her own faithful Bernard." Like a wight, Who haply from Croatia wends to see Our Veronica, and the while 't is shown, Hangs over it with never-sated gaze, And, all that he hath heard revolving, saith Unto himself in thought: "And didst thou look E'en thus, O Jesus, my true Lord and God? And was this semblance thine?" So gaz'd I then Adoring; for the charity of him, Who musing, in the world that peace enjoy'd, Stood lively before me. "Child of grace!" Thus he began: "thou shalt not knowledge gain Of this glad being, if thine eyes are held Still in this depth below. But search around The circles, to the furthest, till thou spy Seated in state, the queen, that of this realm Is sovran." Straight mine eyes I rais'd; and bright, As, at the birth of morn, the eastern clime Above th' horizon, where the sun declines; To mine eyes, that upward, as from vale To mountain sped, at th' extreme bound, a part Excell'd in lustre all the front oppos'd. And as the glow burns ruddiest o'er the wave, That waits the sloping beam, which Phaeton Ill knew to guide, and on each part the light Diminish'd fades, intensest in the midst; So burn'd the peaceful oriflame, and slack'd On every side the living flame decay'd. And in that midst their sportive pennons wav'd Thousands of angels; in resplendence each Distinct, and quaint adornment. At their glee And carol, smil'd the Lovely One of heav'n, That joy was in the eyes of all the blest. Had I a tongue in eloquence as rich, As is the colouring in fancy's loom, 'T were all too poor to utter the least part Of that enchantment. When he saw mine eyes Intent on her, that charm'd him, Bernard gaz'd With so exceeding fondness, as infus'd Ardour into my breast, unfelt before. CANTO XXXII Freely the sage, though wrapt in musings high, Assum'd the teacher's part, and mild began: "The wound, that Mary clos'd, she open'd first, Who sits so beautiful at Mary's feet. The third in order, underneath her, lo! Rachel with Beatrice. Sarah next, Judith, Rebecca, and the gleaner maid, Meek ancestress of him, who sang the songs Of sore repentance in his sorrowful mood. All, as I name them, down from deaf to leaf, Are in gradation throned on the rose. And from the seventh step, successively, Adown the breathing tresses of the flow'r Still doth the file of Hebrew dames proceed. For these are a partition wall, whereby The sacred stairs are sever'd, as the faith In Christ divides them. On this part, where blooms Each leaf in full maturity, are set Such as in Christ, or ere he came, believ'd. On th' other, where an intersected space Yet shows the semicircle void, abide All they, who look'd to Christ already come. And as our Lady on her glorious stool, And they who on their stools beneath her sit, This way distinction make: e'en so on his, The mighty Baptist that way marks the line (He who endur'd the desert and the pains Of martyrdom, and for two years of hell, Yet still continued holy), and beneath, Augustin, Francis, Benedict, and the rest, Thus far from round to round. So heav'n's decree Forecasts, this garden equally to fill. With faith in either view, past or to come, Learn too, that downward from the step, which cleaves Midway the twain compartments, none there are Who place obtain for merit of their own, But have through others' merit been advanc'd, On set conditions: spirits all releas'd, Ere for themselves they had the power to choose. And, if thou mark and listen to them well, Their childish looks and voice declare as much. "Here, silent as thou art, I know thy doubt; And gladly will I loose the knot, wherein Thy subtle thoughts have bound thee. From this realm Excluded, chalice no entrance here may find, No more shall hunger, thirst, or sorrow can. A law immutable hath establish'd all; Nor is there aught thou seest, that doth not fit, Exactly, as the finger to the ring. It is not therefore without cause, that these, O'erspeedy comers to immortal life, Are different in their shares of excellence. Our Sovran Lord--that settleth this estate In love and in delight so absolute, That wish can dare no further--every soul, Created in his joyous sight to dwell, With grace at pleasure variously endows. And for a proof th' effect may well suffice. And 't is moreover most expressly mark'd In holy scripture, where the twins are said To, have struggled in the womb. Therefore, as grace Inweaves the coronet, so every brow Weareth its proper hue of orient light. And merely in respect to his prime gift, Not in reward of meritorious deed, Hath each his several degree assign'd. In early times with their own innocence More was not wanting, than the parents' faith, To save them: those first ages past, behoov'd That circumcision in the males should imp The flight of innocent wings: but since the day Of grace hath come, without baptismal rites In Christ accomplish'd, innocence herself Must linger yet below. Now raise thy view Unto the visage most resembling Christ: For, in her splendour only, shalt thou win The pow'r to look on him." Forthwith I saw Such floods of gladness on her visage shower'd, From holy spirits, winging that profound; That, whatsoever I had yet beheld, Had not so much suspended me with wonder, Or shown me such similitude of God. And he, who had to her descended, once, On earth, now hail'd in heav'n; and on pois'd wing. "Ave, Maria, Gratia Plena," sang: To whose sweet anthem all the blissful court, From all parts answ'ring, rang: that holier joy Brooded the deep serene. "Father rever'd: Who deign'st, for me, to quit the pleasant place, Wherein thou sittest, by eternal lot! Say, who that angel is, that with such glee Beholds our queen, and so enamour'd glows Of her high beauty, that all fire he seems." So I again resorted to the lore Of my wise teacher, he, whom Mary's charms Embellish'd, as the sun the morning star; Who thus in answer spake: "In him are summ'd, Whatever of buxomness and free delight May be in Spirit, or in angel, met: And so beseems: for that he bare the palm Down unto Mary, when the Son of God Vouchsaf'd to clothe him in terrestrial weeds. Now let thine eyes wait heedful on my words, And note thou of this just and pious realm The chiefest nobles. Those, highest in bliss, The twain, on each hand next our empress thron'd, Are as it were two roots unto this rose. He to the left, the parent, whose rash taste Proves bitter to his seed; and, on the right, That ancient father of the holy church, Into whose keeping Christ did give the keys Of this sweet flow'r: near whom behold the seer, That, ere he died, saw all the grievous times Of the fair bride, who with the lance and nails Was won. And, near unto the other, rests The leader, under whom on manna fed Th' ungrateful nation, fickle and perverse. On th' other part, facing to Peter, lo! Where Anna sits, so well content to look On her lov'd daughter, that with moveless eye She chants the loud hosanna: while, oppos'd To the first father of your mortal kind, Is Lucia, at whose hest thy lady sped, When on the edge of ruin clos'd thine eye. "But (for the vision hasteneth so an end) Here break we off, as the good workman doth, That shapes the cloak according to the cloth: And to the primal love our ken shall rise; That thou mayst penetrate the brightness, far As sight can bear thee. Yet, alas! in sooth Beating thy pennons, thinking to advance, Thou backward fall'st. Grace then must first be gain'd; Her grace, whose might can help thee. Thou in prayer Seek her: and, with affection, whilst I sue, Attend, and yield me all thy heart." He said, And thus the saintly orison began. CANTO XXXIII "O virgin mother, daughter of thy Son, Created beings all in lowliness Surpassing, as in height, above them all, Term by th' eternal counsel pre-ordain'd, Ennobler of thy nature, so advanc'd In thee, that its great Maker did not scorn, Himself, in his own work enclos'd to dwell! For in thy womb rekindling shone the love Reveal'd, whose genial influence makes now This flower to germin in eternal peace! Here thou to us, of charity and love, Art, as the noon-day torch: and art, beneath, To mortal men, of hope a living spring. So mighty art thou, lady! and so great, That he who grace desireth, and comes not To thee for aidance, fain would have desire Fly without wings. Nor only him who asks, Thy bounty succours, but doth freely oft Forerun the asking. Whatsoe'er may be Of excellence in creature, pity mild, Relenting mercy, large munificence, Are all combin'd in thee. Here kneeleth one, Who of all spirits hath review'd the state, From the world's lowest gap unto this height. Suppliant to thee he kneels, imploring grace For virtue, yet more high to lift his ken Toward the bliss supreme. And I, who ne'er Coveted sight, more fondly, for myself, Than now for him, my prayers to thee prefer, (And pray they be not scant) that thou wouldst drive Each cloud of his mortality away; That on the sovran pleasure he may gaze. This also I entreat of thee, O queen! Who canst do what thou wilt! that in him thou Wouldst after all he hath beheld, preserve Affection sound, and human passions quell. Lo! Where, with Beatrice, many a saint Stretch their clasp'd hands, in furtherance of my suit!" The eyes, that heav'n with love and awe regards, Fix'd on the suitor, witness'd, how benign She looks on pious pray'rs: then fasten'd they On th' everlasting light, wherein no eye Of creature, as may well be thought, so far Can travel inward. I, meanwhile, who drew Near to the limit, where all wishes end, The ardour of my wish (for so behooved), Ended within me. Beck'ning smil'd the sage, That I should look aloft: but, ere he bade, Already of myself aloft I look'd; For visual strength, refining more and more, Bare me into the ray authentical Of sovran light. Thenceforward, what I saw, Was not for words to speak, nor memory's self To stand against such outrage on her skill. As one, who from a dream awaken'd, straight, All he hath seen forgets; yet still retains Impression of the feeling in his dream; E'en such am I: for all the vision dies, As 't were, away; and yet the sense of sweet, That sprang from it, still trickles in my heart. Thus in the sun-thaw is the snow unseal'd; Thus in the winds on flitting leaves was lost The Sybil's sentence. O eternal beam! (Whose height what reach of mortal thought may soar?) Yield me again some little particle Of what thou then appearedst, give my tongue Power, but to leave one sparkle of thy glory, Unto the race to come, that shall not lose Thy triumph wholly, if thou waken aught Of memory in me, and endure to hear The record sound in this unequal strain. Such keenness from the living ray I met, That, if mine eyes had turn'd away, methinks, I had been lost; but, so embolden'd, on I pass'd, as I remember, till my view Hover'd the brink of dread infinitude. O grace! unenvying of thy boon! that gav'st Boldness to fix so earnestly my ken On th' everlasting splendour, that I look'd, While sight was unconsum'd, and, in that depth, Saw in one volume clasp'd of love, whatever The universe unfolds; all properties Of substance and of accident, beheld, Compounded, yet one individual light The whole. And of such bond methinks I saw The universal form: for that whenever I do but speak of it, my soul dilates Beyond her proper self; and, till I speak, One moment seems a longer lethargy, Than five-and-twenty ages had appear'd To that emprize, that first made Neptune wonder At Argo's shadow darkening on his flood. With fixed heed, suspense and motionless, Wond'ring I gaz'd; and admiration still Was kindled, as I gaz'd. It may not be, That one, who looks upon that light, can turn To other object, willingly, his view. For all the good, that will may covet, there Is summ'd; and all, elsewhere defective found, Complete. My tongue shall utter now, no more E'en what remembrance keeps, than could the babe's That yet is moisten'd at his mother's breast. Not that the semblance of the living light Was chang'd (that ever as at first remain'd) But that my vision quickening, in that sole Appearance, still new miracles descry'd, And toil'd me with the change. In that abyss Of radiance, clear and lofty, seem'd methought, Three orbs of triple hue clipt in one bound: And, from another, one reflected seem'd, As rainbow is from rainbow: and the third Seem'd fire, breath'd equally from both. Oh speech How feeble and how faint art thou, to give Conception birth! Yet this to what I saw Is less than little. Oh eternal light! Sole in thyself that dwellst; and of thyself Sole understood, past, present, or to come! Thou smiledst; on that circling, which in thee Seem'd as reflected splendour, while I mus'd; For I therein, methought, in its own hue Beheld our image painted: steadfastly I therefore por'd upon the view. As one Who vers'd in geometric lore, would fain Measure the circle; and, though pondering long And deeply, that beginning, which he needs, Finds not; e'en such was I, intent to scan The novel wonder, and trace out the form, How to the circle fitted, and therein How plac'd: but the flight was not for my wing; Had not a flash darted athwart my mind, And in the spleen unfolded what it sought. Here vigour fail'd the tow'ring fantasy: But yet the will roll'd onward, like a wheel In even motion, by the Love impell'd, That moves the sun in heav'n and all the stars.

Io Son Colui Che Move il Sol e l'Altre Stelle - I Am the One Who Moves the Sun and All the Stars
I Am The Prime Mover
I Am the Primer
I Am the Mover
I Am the Love that Moves and Primes
I Move By Love
I Prime By Love
I am the Mover of Love
I Am the Mover and Primer of the Universe
I am

Acolnahuacatl God of the underworld
Amimitl God of lakes
Atl God of water
Atlaua God of fisherman and water
Camaxtli God of war, hunting and fate, Creator of fire, Creator of the world
Centeotl God of maize
Centzonuitznaua Gods of the southern stars
Chalchiuhtlatonal God of waters
Chalchiuhtlicue Matron Goddess of rivers, streams and marriage
Chalchiutotolin God of pestilence
Chalmecacihuilt Goddess of the underworld
Chalmecatl God of the underworlds
Chantico Goddess of hearth and volcano fires
Chicomecoatl Goddess of maize
Chicomexochtli God of painters
Chiconahui Hearth Goddess and guardian of the household
Cihuacoatl Earth mother Goddess, Patron of childbirth and those who die while giving birth
Citlalatonac God who created the stars
Citlalicue Creator Goddess, Creator of stars
Ciucoatl Goddess of the earth
Coatlicue Goddess of earth and fire
Cochimetl God of merchants and commerce
Coyolxauhqui Goddess of the moon and earth
Ehecatl God of the winds, Bearer of life to the lifeless
Huitzilopochtli Mighty god of war, the sun and storms
Huixtocihuatl Fertility Goddess, Giver of salt and salt water
Itzlacoliuhque Obsidian knife god
Itzli Stone knife god, and god of sacrifice.
Itzpapalotl Goddess of agriculture
Ixtlilton God of healing, medicine, feasting and games
Malinalxochi Sorceress Goddess with power over scorpions, snakes and other stinging, biting insects of the desert
Metztli Moon god
Mictlantecutli Lord of the dead and ruler of the underworld
Mixcoatl God of the hunt and war, Ruler of the polar star
Nanauatzin God who sacrifices himself in fire so that the sun can shine on the world
Omecihuatl Creator Goddess
Ometecuhtli Creator god and god of fire, Ruler over duality and the unity of opposites
Opochtli God of fishing, hunting and bird snaring
Patecatl God of healing and fertility
Paynal Messenger god to Huitzilopochtli
Quetzalcoatl Creator god and wise legislator, God of the wind, water and fertility
Tecciztecatl Moon god
Teoyaomqui God of dead warriors
Tepeyollotl God of caves and the earth, Originator of earthquakes and the echo
Teteoinnan Mother of the gods
Tezcatlipoca God of night and material things
Tlahuixcalpantecuhtli God of the dawn and Venus as the morning star
Tlaloc God of rain, agriculture and fire
Tlaltecuhtli Monster earth god
Tlazolteotl Earth Mother-Goddess, and Goddess of sex
Tonatiuh Sun-god and god of warriors
Tzitzimime God of the stars
Ueuecoyotl God of sex and irresponsible merrymaking
Xilonen Goddess of maize
Xipe God of agriculture, spring and the turning of the seasons
Xiuhcoatl Fire-snake, God of drought and scorched earth
Xiuhtecutli Personification of light in the darkness, warmth in coldness, and life in death
Xochipilli God of flowers, love, games, beauty, song and dance
Xochiquetzal Goddess of birds, butterflies, song, dance and love, Protector of artisans, prostitutes, pregnant women and birth
Xocotl God of fire and the stars
Xolotl God of lightning who guides the dead to the underworld
Yacatecuhtli God of traveling merchants

by all My Names I will comfort and heal
as I am with All
I am All

I am woman; I am man
I am the boy and the maiden
I am that old person who walks supported by a staff
Being born, I face every direction
I am the blue bird and the green one with scarlet eyes
I give birth to lightning and am the seasons and the seas

Without beginning I am inherently present
in all beings which are born
With the one unborn female, red, white, and black
who gives birth to many creatures like My Self

Sacred poetry, sacrifices, ceremonies, vows
the past, the future, and what the scriptures declare
all this the illusion-maker projects out of this
and in it by illusion the other is confined.

Thus know that nature is illusion
and that the great Lord is the illusion-maker
The whole world is filled
with beings who are parts of this
I the Illusion Maker

The one who rules over every source
in whom the universe comes together and dissolves
the Lord, giver of blessings, divinely loving
by revering Me, one finds peace

Subtler than the subtle in the middle of confusion
the creator of all in various forms
the one embracer of the universe
by knowing this as kind one attains eternal peace

It is the protector of the world in time
the master of the universe, hidden in all creatures
with whom the seers of God and the gods are joined in union
By knowing this, one cuts the ties of death

By knowing as kind the one who is hidden in all things
very fine like clarified butter, richer than butter
the one who encompasses the whole universe
by knowing the divine you may be released from bondage

I am your God, the world-builder, the great soul
always seated in the heart of creatures
I am reached by the heart, by understanding, by the mind
Those who know that become immortal

When there is no darkness, then there is no day or night
no being or non-being, only the kind one alone
That is the imperishable, the splendour of My Self
from that came primal wisdom

Not above nor across
nor in the middle has one grasped this
There is no comparison to that whose name is great glory
Its form cannot be seen; no one ever sees it with eyes
Those who know it in heart and mind
as living in the heart become immortal

In the imperishable, infinite, supreme God
two things are hidden: knowledge and ignorance
Ignorance dies, but knowledge is immortal

I spread out every net diversely
and draw it together in this field
Thus having created the exercisers
I the Lord, the great soul, exercise universal sovereignty

As the radiant sun shines
upon all regions above, below, and across
so do I the glorious one God of love
rule over whatever creatures are born from a womb

I am the source of all who develops its own nature
who brings to maturity whatever can be ripened
who distributes all qualities
and rules over this whole world

According to My actions
I
the embodied one
successively assume forms in various conditions
Gross or refined
I
the embodied one
choose many forms
according to my own qualities
Subsequently the cause of my union with them can be seen
because of the quality of my actions and of itself

I am the one who is without beginning and without end
in the middle of confusion, the creator of all
of diverse form
I am the one embracer of the universe
By knowing the divine, one is released from all restriction
The incorporeal is to be apprehended by the heart
I am the master of existence and non-existence
the kind one
the divine maker of all creation and its parts
Those who know this, leave the body behind

I envelope the whole universe
I am Intelligence
I am the creator of time
I possess the qualities
I am omniscient

I am the bringer of justice, remover of evil, Lord of prosperity
I am the immortal home of all
I am the supreme Lord of Lords, supreme God of gods
supreme ruler of rulers
paramount
the God of love, the Lord of the world

No action or organ of mine can be found
I am all organs and all actions
There is not seen my equal nor a superior
My high power is revealed to be diverse
and innate is the working of my intelligence and strength
I am the cause, sovereign over the senses

I am the one God
who covers his Self like a spider
with a web produced from primal matter of my own existence
granting you entrance into Me

I am the One
hidden in all things, all-pervading
the inner soul of all beings, the master of action
living in all things, the witness, the thinker
without qualities, the one controller of the passive many
who makes the one seed manifold
the wise who perceive this as standing in one's soul,
they and no one else have eternal bliss

That which is constant among the changing
the intelligence in all consciousness
the one among the many, who fulfills desires
that cause, attainable by discernment and spiritual union
by knowing Me, one is released from all restriction

There the sun does not shine, nor the moon and stars
lightning does not shine, much less this fire
As it shines, so does everything else shine.
This whole world is illuminated by My light

The one swan of being in the heart of this universe
this is the fire that has entered into the ocean
Only by knowing this does one transcend death
There is no other path for going there

I am the creator of all, all-knowing
originating from myself, intelligent, creator of time
possessor of qualities, omniscient
I am the ruler of primal matter and the field of understanding,
Lord of the qualities, cause of reincarnation and liberation
of continuance and of bondage

I am the immortal, existing as the Lord
Your God
everywhere
in everyone
intelligent, omnipresent, protector of the universe
who constantly rules this world

I am that God who is the light of self-knowledge
and to Whom you, questing for liberation, go for refuge
to Me you come
as I am without parts
without activity
peaceful, faultless, stainless, the supreme bridge to immortality
like a fire without smoke

The supreme mystery
which has been declared in former times
should not be given to one who is not peaceful
nor to anyone who is not a son or a pupil

If one has supreme devotion to Me
and for one's teacher as much as for Me
to this one these teachings which have been declared
may become manifest in a great soul
yes, may become manifest in a great soul
who is a son or a pupil

As I am the Father
Father of all
Son to no one
Father and Son
in One

I AM THE ONE

Кто может, Господи, Твои уставы знать?
Предел Твоих судеб кто может испытать?
Котора буйна тварь столь в мыслях вознесется,
Что твердость никогда ее не потрясется?
Кто скажет мне: богат я, знатен я, высок?

Abba, Father
Almighty God
Alpha and Omega
Ancient of days
Apostle and High Priest of our profession
Author and finisher of the faith
Author of eternal salvation
Author of peace
Beginning of the creation of God
Blessed and only Potentate
Bread of God
Bread of life
Bright and morning star
Buckler to all those that trust in him
Buckler to them that walk uprightly
Captain of their salvation -
The hope of glory
The power of God
The wisdom of God
Confidence of all the ends of the earth
Counsellor
Covenant of the people
Creator of the ends of the earth
Dayspring from on high
Desire of all nations
Everlasting Father
Everlasting God
Everlasting King
Faithful and True
Faithful Creator
Faithful witness
Father of glory
Father of lights
Father of mercies
Father of spirits
Father of the fatherless
First-begotten of the dead
Firstborn among many brethren
Firstborn of every creature
Former of all things
Fountain of Living Waters
Glory of their strength

God Almighty
God alone
God and Father of all
God full of compassion
God most high
God my maker
God of all comfort
God of all flesh
God of all grace
God of glory
God of gods
God of heaven
God of heaven and earth
God of hope
God of knowledge
God of love and peace
God of my life
God of my mercy
God of my praise
God of my righteousness
God of my rock
God of our salvation
God of patience and consolation
God of peace
God of the living
God of the spirits of all flesh
God of the whole earth
God of thy fathers
God of truth and without iniquity
God of Laughter
ha ha HA HA HA HA HA!!!
God of Smiles
God of Tranquillity
God Serene
God only wise
God our Savior
God our shield
God ready to pardon
God that answereth by fire
God, that cannot lie
God, that comforteth those that are cast down
God that doest wonders
God that formed thee
God, that giveth to all men liberally
God that judgeth in the earth
God that made the world and all things therein
God that performeth all things for me
God that showeth mercy
God, the Father
God the Judge of all
God the LORD
God, which doeth great things and unsearchable; marvelous things without number
God, which giveth the victory
God which raiseth the dead
God, which trieth our hearts

GOD THE CREATOR
I AM THE CREATOR
WITHOUT ME NOTHING EXISTS
I CREATE AND SATISFY MYSELF OF MY OWN CREATION

In the beginning I created the heavens and the earth.
Now the earth was formless and empty, darkness was over the surface of the deep, and My Spirit was hovering over the waters.
And I said, "Let there be light," and there was light. I saw that the light was good, and I separated the light from the darkness. I called the light "day," and the darkness I called "night." And there was evening, and there was morning—the first day.
And I said, "Let there be an expanse between the waters to separate water from water." So I made the expanse and separated the water under the expanse from the water above it. And it was so. I called the expanse "sky." And there was evening, and there was morning—the second day.
And I said, "Let the water under the sky be gathered to one place, and let dry ground appear." And it was so. I called the dry ground "land," and the gathered waters he called "seas." And I saw that it was good.
Then I said, "Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds." And it was so. The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And I saw that it was good. And there was evening, and there was morning—the third day.
And I said, "Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, and let them be lights in the expanse of the sky to give light on the earth." And it was so. I made two great lights—the greater light to govern the day and the lesser light to govern the night. I also made the stars. I set them in the expanse of the sky to give light on the earth, to govern the day and the night, and to separate light from darkness. And I saw that it was good. And there was evening, and there was morning—the fourth day.
And I said, "Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky." So I created the great creatures of the sea and every living and moving thing with which the water teems, according to their kinds, and every winged bird according to its kind. And I saw that it was good. I blessed them and said, "Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth." And there was evening, and there was morning—the fifth day.
And I said, "Let the land produce living creatures according to their kinds: livestock, creatures that move along the ground, and wild animals, each according to its kind." And it was so. I made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And I saw that it was good.
Then I said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground."
So I created man in his own image,
in My image of I created him;
male and female I created them.
I blessed them and said to them, "Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground."
Then I said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground—everything that has the breath of life in it—I give every green plant for food." And it was so.
I saw all that I had made, and it was very good. And there was evening, and there was morning—the sixth day.
Thus the heavens and the earth were completed in all their vast array.
By the seventh day I had finished the work I had been doing; so on the seventh day I rested from all My work. And I blessed the seventh day and made it holy, because on it I rested from all the work of creating that I had done.

I created, and I rested.


I AM
I AM THAT I AM
I that speak in righteousness, mighty to save
Image of the invisible God
Immanuel

JEHOVAH
YHWH



Judge of all the earth
Judge of quick and dead
King forever and ever
King of all the earth
King of glory
King of heaven
King of Israel
King of kings
KING OF KINGS, AND LORD OF LORDS
King of Nations
King of saints
Light of the Gentiles
Lion of the tribes
Lord also of the Sabbath
LORD God
Lord God Almighty
LORD God of hosts
LORD God of Salvation
LORD God of all fathers
LORD God of recompense
Lord God of the holy prophets
LORD God of truth
Lord God omnipotent
Lord, holy and true
LORD most high
Lord of all
LORD of hosts
Lord of glory
Lord of kings
Lord of lords
Lord of peace
Lord of Sabaoth
Lord of the whole earth
LORD on high
LORD our God
LORD our Lord
Lord, which art, and wast, and shalt be

Majesty on high
Master
Mediator of a better covenant
Mediator of the new testament
Mine elect
Mine Holy One
Most Mighty
Most upright

Ego
Clamavi
de tribulatione mea
ad Dominum et exaudivit me
de ventre inferi clamavi et exaudisti vocem
meam. Et proiecisti me in profundum in corde maris, et flumen circumdedit me:
omnes gurgites tui, et fluctus tui super me transierunt. Et ego dixi: Abiectus
sum a conspectu oculorum tuorum: verumtamen rursus videbo templum
sanctum tuum. Circumdederunt me aquae usque ad animam
abyssus vallavit me, pelagus operuit caput meum. Ad
extrema montium descendi:terrae vectes concluserunt me
in aeternum: et sublevabis de corruptione vitam meam Domine
Deus meus. Cum angustiaretur in me anima mea Domini recordatus
Sum: ut veniat ad te oratio mea ad templum sanctum tuum Qui custodiunt
vanitates frustra, misericordiam suam
derelinquunt Ego autem in voce
laudis immolabo tibi:quae
cumque vovi reddam
pro salute
Domino
Deo

My beloved
My buckler
My defense
My defense and refuge in the day of my trouble
My deliverer
My exceeding joy
My Father
My father's God
Higher than the kings of the earth
My fortress
My friend
My glory
My God
My goodness
My help
My hiding place
My hiding place and my shield
My high tower
My hope
My hope in the day of evil
My judge
My King
My lamp
My love
My portion for ever
My portion in the land of the living
My praise
My Redeemer
My refuge
My refuge and my portion
My refuge in the day of affliction
My rock
My salvation
My Savior
My shepherd
My shield
My song
My stay
My strength and power
My strength and song
My strong habitation, whereunto I may continually resort
My strong refuge
My strong rock
My trust from my youth

One LORD
Our captain
Our dwelling place
Our Father
Our Father which is in heaven
Our guide
Our lawgiver
Our life
Our Lord
Our peace
Our potter
Our Saviour

Portion of mine inheritance and of my cup
Possessor of heaven and earth
Precious corner stone
Prince of life
Prince of Peace
Prince of princes
Prince of the kings of the earth
Refuge for the oppressed
Refuge from the storm
Righteous Branch
Righteous Father
Rivers of water in a dry place
Rock of my refuge
Rock of my salvation
Rock of my strength
Salvation of God
Saving strength of his anointed
Saviour of all men
Saviour of the world
Shepherd and Bishop of your souls
Shield of thy help
Spirit of counsel and might
Spirit of glory and of God
Spirit of God
Spirit of grace
Spirit of holiness
Spirit of knowledge and of the fear of the LORD
Spirit of life
Spirit of the living God
Spirit of the LORD
Spirit of truth
Spirit of wisdom and understanding
Strength of my heart
Strength of my salvation
Sun of righteousness
Sword of thy excellency
That eternal life

The Almighty
The Amen
The beginning and the ending
The beginning
The Branch of righteousness
The bridegroom
The brightness of his glory
The chief corner stone
The chief Shepherd
The Christ
The Christ of God
The Comforter
The Deliverer
The earnest of our inheritance
The eternal God
The eternal Spirit
The express image of his person
The faithful and true witness
The faithful God
The first and the last
The first-begotten
The glorious LORD
The Godhead
The great and dreadful God
The great God
The great God that formed all things
The Great, the Mighty God
The great, the mighty, and the awesome God
The Head
The head of the corner
The high and lofty One that inhabiteth eternity
The high God their redeemer
The Highest
The Holy
The Holy One
The Holy One and the Just
The Holy One in the midst of thee
The Holy One of God
The hope of their fathers
The husbandman
The invisible God
The Just One
The King eternal, immortal, invisible
The last Adam
The lifter up of mine head
The Light
The light of the world
The living bread which came down from heaven
The living Father
The Living God

The Lord from heaven
The LORD mighty in battle
The LORD my banner
The LORD my strength
The LORD our maker
THE LORD OUR RIGHTEOUSNESS
The LORD strong and mighty
The LORD that doth sanctify you
The LORD that healeth thee
The LORD that is faithful
The LORD that maketh all things
The LORD that smiteth
The LORD the God
The LORD, The God of Hosts
The LORD the Judge
THE LORD THY GOD
The LORD thy God in the midst of thee
The LORD thy Redeemer
The LORD which hallows you
The LORD which will help thee
The LORD your God which goeth before you

The Majesty in the heavens
The Messiah -
The Messiah the Prince
The mighty God
The Most High
The most high God
The Most High over all the earth
The Most Holy
The only Lord God
The only true God
The only wise God
The only wise God our Savior
The pearl of great price
The Prophet
The resurrection, and the life
The righteous judge
The righteous LORD
The Rock
The Rock that begat thee
The rock that is higher than I
The root and the offspring
The seven Spirits of God
The shadow of a great rock in a weary land
The Son
The Spirit
The stone which the builders disallowed
The true bread from heaven
The true God
The true light
The true vine
The uncorruptible God
The way, the truth, and the life
The Word
The Logos
The Word of God
The Word of life
Thine everlasting light
Thine husband
Thou preserver of men
Thou that dwellest between the cherubim
Thou that dwellest in the heavens
Thou that hearest prayer
Thou that inhabitest the praises
Thou that liftest me up from the gates of death
Thou that savest by thy right hand
Thou whom my soul loveth
Thy Creator
Thy exceeding great reward
Thy father that hath bought thee
Thy God that pleadeth the cause of his people
Thy good Spirit
Thy keeper
Thy life, and the length of thy days
Thy Lord the LORD
Thy Maker
Thy shade upon thy right hand
Tower of salvation

WONDERFUL GOD

Adonai-Jehovah -- The Lord our Sovereign
El-Elyon -- The Lord Most High
El-Olam -- The Everlasting God
El-Shaddai -- The God Who is Sufficient for the Needs of His People
Jehovah-Elohim -- The Eternal Creator
Jehovah-Jireh -- The Lord our Provider
Jehovah-Nissi -- The Lord our Banner
Jehovah-Ropheka -- The Lord our Healer
Jehovah-Shalom -- The Lord our Peace
Jehovah-Tsidkenu -- The Lord our Righteousness
Jehovah-Mekaddishkem -- The Lord our Sanctifier
Jehovah-Sabaoth -- The Lord of Hosts
Jehovah-Shammah -- The Lord is Present
Jehovah-Rohi -- The Lord our Shepherd
Jehovah-Hoseenu -- The Lord our Maker
Jehovah-Eloheenu -- The Lord our God

EL ELYON
ABHIR
TSEMACH
KADOSH
SHAPHAT
EL ROI,God of Seeing
KANNA
PALET, Deliverer
YESHA
GAOL, Redeemer
MAGEN, Shield
EYALUTH, Strength
TSADDIQ, Righteous One
EL-OLAM, Everlasting God
EL-BERITH, God of the Covenant
EL-GIBHOR, Mighty God
ZUR, God our Rock

Wonderful, Counselor, Mighty God
El Gibhor
Everlasting Father, Prince of Peace
Attiq Yomin, Ancient of Days

MELEKH, King
THE FIRST AND LAST
KURIOS, The Lord
DESPOTES
THEOS

I AM the Light of the world
The bread of life
The living water
The Resurrection and the Life
The Way, Truth and the Life

THEOTES, Godhead
HUPSISTOS, Highest
SOTER, Saviour

ALMIGHTY

Shepherd of the Sheep; Master; King of kings; Lord of lords; Bishop and Guardian of our Souls; Daystar, Deliverer, Advocate, Last Adam, Ancient of Days, Branch, Chief Cornerstone, Immanuel, First Born, Head of the Body, Physician, Rock, Stone, Potentate; Chief Apostle; Great High Priest; Pioneer and Perfecter of our Faith, Author and Finisher; the Foundation of the World; Lord God Almighty

SOPHIA
The Wisdom of God

Counselor; Comforter; Baptiser; Advocate; Strengthener; Sanctifier; Seven-Fold Spirit; Spirit of Truth; Spirit of Grace; Spirit of Mercy; Spirit of God; Spirit of Holiness; Spirit of Life

Breath
Wind
Fire
Water
Oil
Light

I am

Achelous God of Rivers
Aeolus Custodian of the Winds
Aether God of the Pure Air which the Gods breathe, as opposed to the Aer breathed by mortals - Fundamental deity of the cosmos; the Soul from which all life emanates
Amphitrite Queen of the Sea and wife of Poseidon
Anagke Mother of the Fates and the Goddess of Absolute Necessity or Destiny
Anteros The God of Mutual Love
Aphrodite Olympian Goddess of Love, Beauty and Sexual pleasure, Protector of lovers and those in love, Patroness of prostitutes [Born from the foam of the sea where Cronus threw the genitals of his father Uranus after castrating him. She was married to Hephaestus on Zeus's orders, but did not remain faithful. She bore a number of children: Harmonia with Ares, Hermaphrodite with Hermes, Rhodos with Poseidon, Eros with Hermes or Ares, Priapus with Dionysus, and Aeneas with the mortal Anchises]
Apollo Olympian God of Light, Poetry, Truth, the Arts, Healing and Music, Exceptional Archer and God of Oracles. Twin brother of the Goddess Artemis
Ares Olympian God of War and Bloodshed
Artemis Olympian Virgin Goddess of the Wild and Hunting, as well as Chastity and the Moon, Daughter of Zeus, Lady of the wild things, Huntsman of the gods, Protector of the young, Protector of childbirth and wild animals
Asclepius God of Healing
Astraea Goddess of Justice
Athena Olympian Virgin Goddess of Wisdom, Reason and Protective Force
Atlas Titan God Brother of Prometheus and Epimetheus: He led the battle against Zeus ande was sentenced by Zeus to carry the world upon his back
Boreas God of the Northern Wind
Calliope Muse of epic poetry
Chaos The Great Void or Emptiness from which all things emerged
Chloris The Goddess of Flowers and the Spring
Clio Muse of history and chronicles
Coeus Titan God of Intelligence
Comus God of banquets
Cronus Titan Ruler of the Titans and God of the Sky and Time, Father of the first Olympians
Demeter Goddess of Agriculture, Grain and Fertility
Dionysus God of Wine, Agriculture and Plays, Son of Zeus and the mortal woman Semele [When Semele asked to see Zeus in his full glory she was burned to ashes, however Zeus managed to save their unborn child and stitch him into his thigh until ready to be born. Thus Dionysus is known as the 'twice-born god'. He has a dual nature: fun-loving and carefree on the one hand, yet violent and destructive on the other - much as those affected by alcohol tend to act]
Eirene Goddess of peace
Enyo Goddess of War and Violence
Eos Goddess of the Dawn, Sister of Selene and Helios and Mother of the four winds
Epimethus Titan Brother of Promethus
Erato Muse of love poetry and mimicry
Erebus God of the Primordial Darkness
Eris Goddess of Discord, Mother of Strife
Eros God of Love and Romance and the son of Aphrodite
Eurus God of the East Wind
Euterpe Muse of music
Fates Triple goddesses of fate and destiny, determining the lifespan and events of mortals: Clotho, the spinner of the thread of life, Lachesis, the measurer, who chooses one's lot in life and determines how long that life will be, and Atropos, the cutter who snips the thread of life, leading to death
Furies The Erinnyes, Carriers of divine justice, relentless Pursuers of wrongdoers: Tisiphone, Megaera, and Alecto
Gaea Earth goddess and mother of the Titans
Graces Goddesses of Gracefulness and Charm, beautiful and elegant, attendants of Aphrodite: Aglaea (splendor), Euphrosyne (mirth) and Thalia (good cheer)
Hades God of the Dead and the Underworld, God of Wealth
Hebe Goddess of Youth, Cupberaer to the Gods, Personification of eternal youth
Hecate Goddess of Hidden Wisdom, Witchcraft and the Crossroads - Goddess of the Moon, the Underworld and Magic, Protector of the occult, hidden knowledge and wisdom that comes with age
Helios God of the Sun and brother of Selene and Eos, Personification of the sun
Hemera Goddess of the Day
Hephaestus God of Fire and the Forge, Patron of smiths and weavers, Husband of Aphrodite, Goddess of Love, Son of Zeus and Hera
Hera Goddess Wife of Zeus, Queen of the Gods, Protector of Marriage and Patron of all married women
Hermes God of Commerce, Thieves and Messengers, Son and Messenger of Zeus, Escort of the dead to the gates of the Underworld
Hesperos God of the Evening Star
Hestia Virgin Goddess of the Hearth and Home
Hygienia Goddess of Health
Hyperion Titan God of Light, Begetter of Helius (the sun), Selene (the moon) and Eos (the dawn)
Hypnos God of sleep
Iris Goddess of the Rainbow, Personification of the rainbow
Leto Goddess of the Moon
Melpomene Muse of tragedy
Metis Titan Goddess of Wisdom, Counsel and Knowledge
Mnemosyne Titan Goddess of Memory
Moirae The Fates, Daughters of Zeus and Themis: Clotho, spinner of the thread of life; Lachesis, the element of chance; and Atropos, who finally cut the thread
Muses he Nine Goddesses of the arts and sciences, Divine Inspiration to mortals: Calliope-Epic Poetry and Eloquence, Clio-History, Erato-Love Poetry, Euterpe-Flute Playing, Melpomene-Tragedy, Polyhymnia-Mimic Art, Terpsichore-Dance, Thalia-Comedy, and Urania-Astronomy
Nemesis Goddess of Vengance and Divine Justice, Helper of those who are wronged and Pursuer of mortals who defy the natural order of things
Nike Goddess of Victory
Notus God of the South Wind
Nyx Goddess of Night and the Darkness, Daughter of Chaos and Erebus
Oceanus Titan God of the Waters, and ruler of the unending stream of water encircling the world
Pan God of Herds and Flocks, Sex and Debauchery
Persephone Goddess of the Underworld with her husband Hades
Pheme Goddess of Fame and Messages
Phoebe Titan Goddess of the Moon
Phospheros God of the Morning Star
Polyhymnia Pensive Muse of sacred music and geometry
Poseidon God of the Sea, Brother of Zeus Prometheus Titan Forteller of the Future, Protector and benefactor of mankind, Giver of farming and fire
Rhea Titan Goddess of Fertility, Wife of Cronus
Selene Goddess of the Moon
Terpsichore Muse of dancing
Tethys Titan Daughter of Uranus and Gaia, Personification of the Sea
Thalia Muse of Comedy and lighthearted music and poetry
Thanatos God of Death
Themis Titan Goddess of Justice, Sound Counsel and Order
Tyche Titan Goddess of Fortune, Chance and Prosperity
Urania Muse of astronomy, Foreteller of Future from the position of the stars
Uranus The Sky God and Original Ruler
Zephyrus God of the West Wind
Zeus God of the sky, rain, lightning and thunder, and the Supreme Ruler of the Olympian Gods

All gods are IN Me
All gods are WITHIN Me
I am all Gods
I am THE ONLY GOD

I AM
the Omnipresence
the Omniscience
the Omnipotence

I have mastery over nature, and creative power

I AM
I AM THAT I AM
I am a father
I am a great King
I am alive for evermore
I am Alpha and Omega
I am for you
I am from above
I am God
I am God Almighty
I am gracious
I am he
I am he that comforteth you
I am he that doth speak
I am he that liveth, and was dead
I am he which searcheth the reins and hearts
I am holy
I am married unto you
I am meek and lowly in heart
I am merciful
I am the Almighty God
I am the bread of life
I am the door
I am the door of the sheep
I am the first and the last
I am the God of thy fathers
I am the good shepherd
I am the light of the world
I am the living bread
I am the LORD
I am the LORD, and there is none else
I am the Lord GOD
I am the LORD in the midst of the earth
I am the LORD that doth sanctify you
I am the LORD that healeth thee
I am the LORD that maketh all things
I am the LORD that smiteth
I am the LORD, the God of all flesh
I am the LORD thy God
I am the LORD thy God that divideth the sea
I am the LORD thy God which leadeth thee by the way that thou shouldest go
I am the LORD thy God which teacheth thee to profit
I am the LORD which exercise loving-kindness, judgment, and righteousness
I am the LORD which hallow you
I am the LORD, your Holy One
I am the resurrection, and the life
I am the vine
I am the way, the truth, and the life
I am their inheritance
I am thy exceeding great reward
I am thy part and thine inheritance
I am thy salvation
I am thy Saviour
I am thy shield
I am with thee
I am with thee to deliver thee
I am with thee to save thee
I am with you always

I
Who also maketh intercession
Who answers in the day of my distress
Who calleth those things which be not as though they were
Who comforteth us in all tribulation
Who commanded the light to shine out of darkness
Who dwelleth on high
Who forgiveth all iniquities
Who giveth food to all flesh
Who giveth rain upon the earth
Who giveth songs in the night
Who giveth richly all things to enjoy
Who hath bound the waters in a garment
Who hath established all the ends of the earth
Who hath gathered the wind
Who hath given counsel
Who hath given the earnest of the Spirit in our hearts
Who hath his eyes like unto a flame of fire
Who hast done great things
Who hast set thy glory above the heavens
Who healeth all thy diseases
Who is above all
Who is blessed for ever
Who is over all
Who is rich in mercy
Who is worthy to be praised
Who keepest covenant and mercy
Who laid the foundations of the earth, that it should not be removed for ever
Who layeth the beams of his chambers in the waters
Who liveth for ever and ever
Who loved you
Who maketh the clouds his chariot
Who maketh his angels spirits; his ministers a flaming fire
Who only doeth wondrous things
Who only hath immortality
Who redeemeth thy life from destruction
Who satisfieth thy mouth with good things
Who shall stablish you, and keep you from evil
Who stretchest out the heavens like a curtain
Who taketh vengeance
Who walketh upon the wings of the wind
Who was raised again for your justification
Who was with me in the way which I went


Asma al-Husna

Allah الله
The Greatest Name

Ar-Rahman الرحمن
The All-Compassionate

Ar-Rahim الرحيم
The All-Merciful

Al-Malik الملك
The Absolute Ruler

Al-Quddus القدوس
The Pure One

As-Salam السلام
The Source of Peace

Al-Mu'min المؤمن
The Inspirer of Faith

Al-Muhaymin المهيمن
The Guardian

Al-'Aziz العزيز
The Victorious

Al-Jabbar الجبار
The Compeller

Al-Mutakabbir المتكبر
The Greatest

Al-Khaliq الخالق
The Creator

Al-Bari' البارئ
The Maker of Order

Al-Musawwir المصور
The Shaper of Beauty

Al-Ghaffar الغفار
The Forgiving

Al-Qahhar القهار
The Subduer

Al-Wahhab الوهاب
The Giver of All

Ar-Razzaq الرزاق
The Sustainer

Al-Fattah الفتاح
The Opener

Al-'Alim العليم
The Knower of All

Al-Qabid القابض
The Constrictor

Al-Basit الباسط
The Reliever

Al-Khafid الخافض
The Abaser

Ar-Rafi' الرافع
The Exalter

Al-Mu'izz المعز
The Bestower of Honours

Al-Mudhill المذل
The Humiliator

As-Sami السميع
The Hearer of All

Al-Basir البصير
The Seer of All

Al-Hakam الحكم
The Judge

Al-'Adl العدل
The Utterly Just

Al-Latif اللطيف
The Subtle One

Al-Khabir الخبير
The All-Aware

Al-Halim الحليم
The Forebearing

Al-'Azim العظيم
The Magnificent

Al-Ghafur الغفور
The Forgiver and Hider of Faults

Ash-Shakur الشكور
The Rewarder of Thankfulness

Al-'Ali العلى
The Highest

Al-Kabir الكبير
The Greatest

Al-Hafiz الحفيظ
The Preserver

Al-Muqit المقيت
The Nourisher

Al-Hasib الحسيب
The Accounter

Al-Jalil الجليل
The Mighty

Al-Karim الكريم
The Generous

Ar-Raqib الرقيب
The Watchful One

Al-Mujib المجيب
The Responder to Prayer

Al-Wasi' الواسع
The All-Comprehending

Al-Hakim الحكيم
The Perfectly Wise

Al-Wadud الودود
The Loving One

Al-Majíd المجيد
The Majestic One

Al-Ba'ith الباعث
The Resurrector

Ash-Shahid الشهيد
The Witness

Al-h Haqq الحق
The Truth

Al-Wakil الوكيل
The Trustee

Al-Qawi القوى
The Possessor of All Strength

Al-Matin المتين
The Forceful One

Al-Wáli الولى
The Governor

Al-Hamid الحميد
The Praised One

Al-Muhsi المحصى
The Appraiser

Al-Mubdi المبدئ
The Originator

Al-Mu'id المعيد
The Restorer

Al-Muhyi المحيى
The Giver of Life

Al-Mumit المميت
The Taker of Life

Al-Hayy الحي
The Ever Living One

Al-Qayyum القيوم
The Self-Existing One

Al-Wajid الواجد
The Finder

Al-Májid الماجد
The Glorious

Al-Wahid الواحد
The Only One

Al-Ahad الأحد
The Sole One

Al-Samad الصمد
The Satisfier of All Needs

Al-Qadir القادر
The All Powerful

Al-Muqtadir المقتدر
The Creator of All Power

Al-Muqaddim المقدم
The Expediter

Al-Mu'akhkhir المؤخر
The Delayer

Al-Awwal الأول
The First

Al-Akhir الأخر
The Last

Az-Zahir الظاهر
The Manifest One

Al-Batin الباطن
The Hidden One

Al-Walí الوالي
The Protecting Friend

Al-Muta'ali المتعالي
The Supreme One

Al-Barr البر
The Doer of Good

At-Tawwib التواب
The Guide to Repentance

Al-Muntaqim المنتقم
The Avenger

Al-Afu العفو
The Forgiver

Ar-Ra'uf الرؤوف
The Clement

Malik al-Mulk الملك مالك
The Owner of All

Dhul-Jalali Wal-Ikram ذو الجلال و الإكرام
The Lord of Majesty and Bounty

Al-Muqsit المقسط
The Equitable One

Al-Jami الجامع
The Gatherer

Al-Ghani الغنى
The Rich One

Al-Mughni المغنى
The Enricher

Al-Mani' المانع
The Preventer of Harm

Ad-Darr الضار
The Creator of The Harmful

An-Nafi النافع
The Creator of Good

An-Nur النور
The Light

Al-Hadi الهادئ
The Guide

Al-Badi البديع
The Originator

Al-Baqi الباقي
The Everlasting One

Al-Warith الوارث
The Inheritor of All

Ar-Rashid الرشيد
The Righteous Teacher

As-Sabur الصبور
The Patient One and the Timeless



I am Waheguru, the Wonderful Lord
I am Satnaam, the True Name
I am OnKar
Nir-vair
Akaal-moorat
Gobind
Hari
Ram
Pritam

I am Jah
I am Ahuramazda
I am Aten
Ngai
Shang Ti
Abraxas
Bog
Jumala
Kami

And all my 72 Hebrew names, and all names
for Me
but One



Ehiyeh sh'Ehiyeh
Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov
El ha-Gibbor — God the Hero and God the strong One
Emet — I am the Truth
E'in Sof — The Endless, Infinite
Ro'eh Yisrael
Ha-Kaddosh, Baruch Hu
Kaddosh Israel
Melech ha-Melachim
Makom
Magen Avraham
YHWH-Yireh - The Lord Who provides
YHWH-Rapha — The Lord that healeth
YHWH-Niss"i
YHWH-Shalom
YHWH-Ra-ah
YHWH-Tsidkenu
YHWH-Shammah - The Lord is present

One Divine Moment
In
The
Sweet
Sanctuary
Of this shade
We heard the birds
The leaves in the breeze
And waves as they played
And in one divine moment
We felt our hearts melt
Suddenly we knew
How nature
Prayed

In
my soul
there is a temple, a shrine, a mosque, a church
where I knee

Prayer should bring us to an altar where no walls or names exist

Is there not a region of love where the sovereignty is
illumined nothing

where ecstasy gets poured into itself
and becomes
lost

where the wing is fully alive
but has no mind or
body?

In
my soul
there is a temple, a shrine, a mosque
a church

that dissolve, that
dissolve in
God

There is a Wisdom like a brooding Sun
A Bliss in the heart's crypt grown fiery white
The heart of a world in which all hearts are one
A Silence on the mountains of delight

A Calm that cradles Fate upon its knees
A wide Compassion leans to embrace earth's pain
A Witness dwells within our secrecies
The incarnate Godhead in the body of man

Our mind is a glimmering curtain of that Ray
Our strength a parody of the Immortal's power
Our joy a dreamer on the Eternal's way
Hunting the fugitive beauty of an hour

Only on the heart's veiled door the word of flame
Is written, the secret and tremendous Name


Thou hast made me endless, such is thy pleasure.
This frail vessel thou emptiest again and again and fillest it ever
with fresh life

This little flute of a reed thou hast carried over hills and
dales, and hast breathed through it melodies eternally new

At the immortal touch of thy hands my little heart loses its
limits in joy and gives birth to utterance ineffable

Thy infinite gifts come to me only on these very small hands of
mine. Ages pass, and still thou pourest, and still there is room to fill

When thou commandest me to sing it seems that my heart would
break with pride; and I look to thy face, and tears come to my eyes

All that is harsh and dissonant in my life melts into one sweet
harmony--and my adoration spreads wings like a glad bird on its
flight across the sea

I know thou takest pleasure in my singing. I know that only as a
singer I come before thy presence

I touch by the edge of the far-spreading wing of my song thy feet
which I could never aspire to reach

Drunk with the joy of singing I forget myself and call thee
friend who art my lord

I know not how thou singest, my master!
I ever listen in silent amazement

The light of thy music illumines the world. The life breath of
thy music runs from sky to sky. The holy stream of thy music
breaks through all stony obstacles and rushes on

My heart longs to join in thy song, but vainly struggles for a
voice. I would speak, but speech breaks not into song, and I cry
out baffled. Ah, thou hast made my heart captive in the endless
meshes of thy music, my master!

Life of my life, I shall ever try to keep my body pure, knowing
that thy living touch is upon all my limbs

I shall ever try to keep all untruths out from my thoughts,
knowing that thou art that truth which has kindled the light of
reason in my mind

I shall ever try to drive all evils away from my heart and keep
my love in flower, knowing that thou hast thy seat in the inmost
shrine of my heart

And it shall be my endeavour to reveal thee in my actions,
knowing it is thy power gives me strength to act

I ask for a moment's indulgence to sit by thy side. The works
that I have in hand I will finish afterwards

Away from the sight of thy face my heart knows no rest nor
respite, and my work becomes an endless toil
in a shoreless sea of toil

Today the summer has come at my window with its sighs and
murmurs; and the bees are plying their minstrelsy at the court of
the flowering grove

Now it is time to sit quite, face to face with thee, and to sing
dedication of live in this silent and overflowing leisure

Pluck this little flower and take it, delay not!
I fear lest it droop and drop into the dust

I may not find a place in thy garland, but honour it with a touch
of pain from thy hand and pluck it. I fear lest the day end
before I am aware, and the time of offering go by

Though its colour be not deep and its smell be faint, use this
flower in thy service and pluck it while there is time

Thou art my Lord, my golden dream
Thou art my life in death
O bless me with Thy Hope Supreme
Lord of the Eternal Breath!

Agelong the vision of Thy Sun
For darkness have I sought
I know the evils I should shun
And quickly bring to nought

The earth is deaf and blind, my Lord
Its true goal it denies
It hears no voice, no heavenly word
From those who seek the skies

O yet I feel Thy kingly Grace
With my feeble mortality
I shall win at last the Noonward Race
Plunge in the Nectar-Sea

I have wrapped the wide world in my wider self
And Time and Space my spirit's seeing are
I am the god and demon, ghost and elf
I am the wind's speed and the blazing star

All Nature is the nursling of my care
I am its struggle and the eternal rest
The world's joy thrilling runs through me, I bear
The sorrow of millions in my lonely breast

I have learned a close identity with all
Yet am by nothing bound that I become
Carrying in me the universe's call
I mount to my imperishable home

I pass beyond Time and life on measureless wings,
Yet still am one with born and unborn things

El, Elohim, Adonai, YHWH, Ehyeh-Asher-Ehyeh, Shaddai, Tzevaot, Shekhinah
אֶהְיֶה
אלהים
עליון
השם
שַׁדַּי
שלום
שכינה
המקום
אהיה אשר אהיה

and
find me here...

קַבָּלָה
סְפִירָה
צמצום Tzimtzum

Aseret ha-Dibrot
עשרת הדברות

אמן
آمين
Amen
A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
AMEN




So I'm great
that greater cannot be
since I'm the rule of greatness
and the measure is contained in me
because of it
and for it

I look for a purpose
and the restlessness invades me
because
the meaning is greater
than
its immediate limits

The logic
The idea
The concept
The notion
----is Fundamental

The matter
The substance
The concreteness
----is Coincidental

Sono
Oh si, sono e saro'
come sono stato
e sempre
fui
perché appartengo
all'universo
sono l'universo
di me stesso
il mio io
cosmico
universale
accidentale
fondamentale
imperituro
proiettato nel futuro
senza passato
poiché passato
senza futuro
poiché futuro

Sono
Oh si che sono,
felice di esserlo
depresso nel non esserlo
alla ricerca di me stesso
trovando lo stesso
nel possesso
dell'Esso
Id
Ego
Ego sum
Ego
Egoista
Egocentrico
Egomaniacale
Ego fondamentale
Ego strutturale
Ego sum
Ego
Eg
Exempli gratia
Est
Oh si che sono
SONO
SONO IO
SONO DIO
SONO DIO



You asked God to take away your habit
And I said, No
It is not for me to take away, but for you to give it up

You asked God to make your handicapped child whole
And I said, No
His spirit is whole, his body is only temporary

You asked God to grant you patience
And I said, No
Patience is a byproduct of tribulations
it isn't granted, it is learned

You asked God to give you happiness
And I said, No
I give you blessings - Happiness is up to you

You asked God to spare me pain
And I said, No
Suffering draws you apart from worldly cares
and brings you closer to Me

You asked God to make my spirit grow
And I said, No
You must grow on your own
but I will prune you to make you fruitful

You asked God for all things that you might enjoy life
And I said, No
I will give you life, so that you may enjoy all things

You ask God to help you LOVE others, as much as He loves you
And I said...
-----------------Ahhhh, finally you have the idea!

Riches Are Meaningless!

If you see the poor oppressed in a district, and justice and rights denied, do not be surprised at such things; for one official is eyed by a higher one, and over them both are others higher still. The increase from the land is taken by all; the king himself profits from the fields.

Whoever loves money never has money enough;
whoever loves wealth is never satisfied with his income.
This too is meaningless.

As goods increase,
so do those who consume them.
And what benefit are they to the owner
except to feast his eyes on them?

The sleep of a laborer is sweet,
whether he eats little or much,
but the abundance of a rich man
permits him no sleep.

I have seen a grievous evil under the sun:
wealth hoarded to the harm of its owner,

or wealth lost through some misfortune,
so that when he has a son
there is nothing left for him.

Naked a man comes from his mother's womb,
and as he comes, so he departs.
He takes nothing from his labor
that he can carry in his hand.

This too is a grievous evil:
As a man comes, so he departs,
and what does he gain,
since he toils for the wind?

All his days he eats in darkness,
with great frustration, affliction and anger.

All man's efforts are for his mouth,
yet his appetite is never satisfied.

What advantage has a wise man
over a fool?
What does a poor man gain
by knowing how to conduct himself before others?

Better what the eye sees
than the roving of the appetite.
This too is meaningless,
a chasing after the wind.

Whatever exists has already been named,
and what man is has been known;
no man can contend
with one who is stronger than he.

The more the words,
the less the meaning,
and how does that profit anyone?

For who knows what is good for a man in life, during the few and meaningless days he passes through like a shadow? Who can tell him what will happen under the sun after he is gone?

A good name is better than fine perfume,
and the day of death better than the day of birth.
It is better to go to a house of mourning
than to go to a house of feasting,
for death is the destiny of every man;
the living should take this to heart.

Sorrow is better than laughter,
because a sad face is good for the heart.

The heart of the wise is in the house of mourning,
but the heart of fools is in the house of pleasure.

It is better to heed a wise man's rebuke
than to listen to the song of fools.

Like the crackling of thorns under the pot,
so is the laughter of fools.
This too is meaningless.

Extortion turns a wise man into a fool,
and a bribe corrupts the heart.

The end of a matter is better than its beginning,
and patience is better than pride.

Do not be quickly provoked in your spirit,
for anger resides in the lap of fools.

Do not say, "Why were the old days better than these?"
For it is not wise to ask such questions.

Wisdom, like an inheritance, is a good thing
and benefits those who see the sun.

Wisdom is a shelter
as money is a shelter,
but the advantage of knowledge is this:
that wisdom preserves the life of its possessor.

Consider what God has done:
Who can straighten
what he has made crooked?

When times are good, be happy;
but when times are bad, consider:
God has made the one
as well as the other.
Therefore, a man cannot discover
anything about his future.

In this meaningless life of mine I have seen both of these:
a righteous man perishing in his righteousness,
and a wicked man living long in his wickedness.

Do not be overrighteous,
neither be overwise—
why destroy yourself?

Do not be overwicked,
and do not be a fool—
why die before your time?

It is good to grasp the one
and not let go of the other.
The man who fears God will avoid all extremes

Wisdom makes one wise man more powerful
than ten rulers in a city.

There is not a righteous man on earth
who does what is right and never sins.

Do not pay attention to every word people say,
or you may hear your servant cursing you-

for you know in your heart
that many times you yourself have cursed others.

All this I tested by wisdom and I said,
"I am determined to be wise"—
but this was beyond me.

Whatever wisdom may be,
it is far off and most profound—
who can discover it?

So I turned my mind to understand,
to investigate and to search out wisdom and the scheme of things
and to understand the stupidity of wickedness
and the madness of folly.

This only have I found:
God made mankind upright,
but men have gone in search of many schemes."
Who is like the wise man?
Who knows the explanation of things?
Wisdom brightens a man's face
and changes its hard appearance.

For there is a proper time and procedure for every matter,
though a man's misery weighs heavily upon him.

Since no man knows the future,
who can tell him what is to come?

No man has power over the wind to contain it
so no one has power over the day of his death.
As no one is discharged in time of war,
so wickedness will not release those who practice it.

There is something meaningless that occurs on earth: righteous men who get what the wicked deserve, and wicked men who get what the righteous deserve. This too, I say, is meaningless. So I commend the enjoyment of life, because nothing is better for a man under the sun than to eat and drink and be glad. Then joy will accompany him in his work all the days of the life God has given him under the sun.

No one can comprehend what goes on under the sun. Despite all his efforts to search it out, man cannot discover its meaning. Even if a wise man claims he knows, he cannot really comprehend it.

The righteous and the wise and what they do are in God's hands, but no man knows whether love or hate awaits him. All share a common destiny—the righteous and the wicked, the good and the bad, the clean and the unclean, those who offer sacrifices and those who do not.
As it is with the good man,
so with the sinner;
as it is with those who take oaths,
so with those who are afraid to take them.

This is the evil in everything that happens under the sun: The same destiny overtakes all. The hearts of men, moreover, are full of evil and there is madness in their hearts while they live, and afterward they join the dead. Anyone who is among the living has hope —even a live dog is better off than a dead lion!

For the living know that they will die,
but the dead know nothing;
they have no further reward,
and even the memory of them is forgotten.

Their love, their hate
and their jealousy have long since vanished;
never again will they have a part
in anything that happens under the sun.

Go, eat your food with gladness, and drink your wine with a joyful heart, for it is now that God favours what you do. Always be clothed in white, and always anoint your head with oil. Enjoy life with your wife, whom you love, all the days of this meaningless life that God has given you under the sun— all your meaningless days. For this is your lot in life and in your toilsome labor under the sun. Whatever your hand finds to do, do it with all your might, for in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom.

The race is not to the swift
or the battle to the strong,
nor does food come to the wise
or wealth to the brilliant
or favor to the learned;
but time and chance happen to them all.

Moreover, no man knows when his hour will come:
As fish are caught in a cruel net,
or birds are taken in a snare,
so men are trapped by evil times
that fall unexpectedly upon them.

The quiet words of the wise are more to be heeded
than the shouts of a ruler of fools.

Wisdom is better than weapons of war,
but one sinner destroys much good.

As dead flies give perfume a bad smell,
so a little folly outweighs wisdom and honor.

The heart of the wise inclines to the right,
but the heart of the fool to the left.

Even as he walks along the road,
the fool lacks sense
and shows everyone how stupid he is.

If a ruler's anger rises against you,
do not leave your post;
calmness can lay great errors to rest.

There is an evil I have seen under the sun,
the sort of error that arises from a ruler:

Fools are put in many high positions,
while the rich occupy the low ones.

I have seen slaves on horseback,
while princes go on foot like slaves.

Whoever digs a pit may fall into it;
whoever breaks through a wall may be bitten by a snake.

Whoever quarries stones may be injured by them;
whoever splits logs may be endangered by them.

If the ax is dull
and its edge unsharpened,
more strength is needed
but skill will bring success.

If a snake bites before it is charmed,
there is no profit for the charmer.

Words from a wise man's mouth are gracious,
but a fool is consumed by his own lips.

At the beginning his words are folly;
at the end they are wicked madness-

and the fool multiplies words.
No one knows what is coming—
who can tell him what will happen after him?

A fool's work wearies him;
he does not know the way to town.

Woe to you, O land whose king was a servant
and whose princes feast in the morning.

Blessed are you, O land whose king is of noble birth
and whose princes eat at a proper time—
for strength and not for drunkenness.

If a man is lazy, the rafters sag;
if his hands are idle, the house leaks.

A feast is made for laughter,
and wine makes life merry,
but money is the answer for everything.

Do not revile the king even in your thoughts,
or curse the rich in your bedroom,
because a bird of the air may carry your words,
and a bird on the wing may report what you say.

Cast your bread upon the waters,
for after many days you will find it again.
Give portions to seven, yes to eight,
for you do not know what disaster may come upon the land.

If clouds are full of water,
they pour rain upon the earth.
Whether a tree falls to the south or to the north,
in the place where it falls, there will it lie.

Whoever watches the wind will not plant;
whoever looks at the clouds will not reap.

As you do not know the path of the wind,
or how the body is formed in a mother's womb,
so you cannot understand the work of God,
the Maker of all things.

Sow your seed in the morning,
and at evening let not your hands be idle,
for you do not know which will succeed,
whether this or that,
or whether both will do equally well.

Remember Your Creator While Young

Light is sweet,
and it pleases the eyes to see the sun.
However many years a man may live,
let him enjoy them all.
But let him remember the days of darkness,
for they will be many.
Everything to come is meaningless.

Be happy, young man, while you are young,
and let your heart give you joy in the days of your youth.
Follow the ways of your heart
and whatever your eyes see,
but know that for all these things
God will bring you to judgment.

So then, banish anxiety from your heart
and cast off the troubles of your body,
for youth and vigor are meaningless.

Remember your Creator

in the days of your youth,
before the days of trouble come
and the years approach when you will say,
"I find no pleasure in them"-

before the sun and the light
and the moon and the stars grow dark,
and the clouds return after the rain;

when the keepers of the house tremble,
and the strong men stoop,
when the grinders cease because they are few,
and those looking through the windows grow dim;

when the doors to the street are closed
and the sound of grinding fades;
when men rise up at the sound of birds,
but all their songs grow faint;

when men are afraid of heights
and of dangers in the streets;
when the almond tree blossoms
and the grasshopper drags himself along
and desire no longer is stirred.
Then man goes to his eternal home
and mourners go about the streets.

Remember him—before the silver cord is severed,
or the golden bowl is broken;
before the pitcher is shattered at the spring,
or the wheel broken at the well,

and the dust returns to the ground it came from,
and the spirit returns to God who gave it.

Meaningless! Meaningless!
Everything is meaningless!

The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one Shepherd. Be warned of anything in addition to them.
Of making many books there is no end, and much study wearies the body.

Now all has been heard;
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the whole duty of man.

For God will bring every deed into judgment,
including every hidden thing,
whether it is good or evil.


I Bless You,
To the world you might be one person, but to one
person you just might be the world

Even the word IMPOSSIBLE says I M POSSIBLE

I am your strength,
Your eternal guiding light
I stand with you in the sunshine
Calm you through the stormy nights

I stand with you on the mountain tops
I walk with you upon the beach
When it is My guidance
That your heart does seek

Always there to pick you up
When you fall on bended knees
I am The Captain of your ship
As you sail across the seas

I am in each and every breath you take
In every path within your sight
When you take life's daily journey
You pray your choices have been right

I greet you with the morning,
As each new day awakes
My canvas is the earth and sky
What a beautiful sight it makes
Don't you agree?

I renew the strength with in your heart
Your faith shall never falter
For, when you sing My loving praise
Your soul becomes even stronger

Material things age and ache
Spiritual things grow and glow
And my God-hunger
Is a birthless and deathless thing

My human business
Is to know the right thing
And
Do the right thing.
God's Divine Business
Is to forget my past
Forgive my present
And
Grant hope to my future



He who is in you and outside you,
Who works through all hands,
Who walks on all feet,
Whose body are all ye,
Him worship, and break all other idols!
He who is at once the high and low,
The sinner and the saint,
Both God and worm,
Him worship — visible, knowable, real, omnipresent,
Break all other idols!
In whom is neither past life
Nor future birth nor death,
In whom we always have been
And always shall be one,
Him worship. Break all other idols!
Ye fools! who neglect the living God,
And His infinite reflections with which the world is full.
While ye run after imaginary shadows,
That lead alone to fights and quarrels,
Him worship, the only visible!
Break all other idols!

Hold yet a while, Strong Heart,
Not part a lifelong yoke
Though blighted looks the present, future gloom.
And age it seems since you and I began our
March up hil1 or down. Sailing smooth o'er
Seas that are so rare-
Thou nearer unto me, than oft-times I myself-
Proclaiming mental moves before they were !
Reflector true-Thy pulse so timed to mine,
Thou perfect note of thoughts, however fine-
Shall we now part, Recorder, say ?
In thee is friendship, faith,
For thou didst warn when evil thoughts were brewing-
And though, alas, thy warning thrown away,
Went on the same as ever-good and true.

I look behind and after
And find that all is right,
In my deepest sorrows
There is a soul of light.

Behold, it comes in might,
The power that is not power,
The light that is in darkness,
The shade in dazzling light.
It is joy that never spoke,
And grief unfelt, profound,
Immortal life unlived,
Eternal death unmourned.
It is not joy nor sorrow,
But that which is between,
It is not night nor morrow,
But that which joins them in.
It is sweet rest in music;
And pause in sacred art;
The silence between speaking;
Between two fits of passion --
It is the calm of heart.
It is beauty never seen,
And love that stands alone,
It is song that lives un-sung,
And knowledge never known.
It is death between two lives,
And lull between two storms,
The void whence rose creation,
And that where it returns.
To it the tear-drop goes,
To spread the smiling form
It is the Goal of Life,
And Peace -- its only home!

These things I have spoken to you while being present with you.
But the Helper, the Holy Spirit,
whom the Father will send in My name,
He will teach you all things,
and bring to your remembrance all things that I said to you.
Peace I leave with you, My peace I give to you;
not as the world gives do I give to you.
Let not your heart be troubled, neither let it be afraid.
You have heard Me say to you,
I am going away and coming back to you.
If you loved Me, you would rejoice because I said,
I am going to the Father, for My Father is greater than I

Wind and a bobwhite
And the afternoon sun.

By ceasing to question the sun
I have become light,

Bird and wind.

My leaves sing.

I am earth, earth

All these lighted things
Grow from my heart.

A tall, spare pine
Stands like the initial of my first
Name when I had one.

When I had a spirit,
When I was on fire
When this valley was
Made out of fresh air
You spoke my name
In naming Your silence:
O sweet, irrational worship!

I am earth, earth

My heart's love
Bursts with hay and flowers.
I am a lake of blue air
In which my own appointed place
Field and valley
Stand reflected.

I am earth, earth

Out of my grass heart
Rises the bobwhite.

Out of my nameless weeds
His foolish worship

This is the Word of God
Heed the Word
Before it is too late
too very late
Things are coming to an end
Man has exhausted his will
Woman has sacrificed her will
All is upset
All is sated and saturated
Will one righteous soul heed My Chant?
Time is timeless
Life is limited
The universe is finite in its infinity
My universe is infinite
Won't you comprehend it?

Again I am raging, I am in such a state by your soul that every
bond you bind, I break, by your soul.
I am like heaven, like the moon, like a candle by your glow; I am all
reason, all love, all soul, by your soul.
My joy is of your doing, my hangover of your thorn; whatever
side you turn your face, I turn mine, by your soul.
I spoke in error; it is not surprising to speak in error in this
state, for this moment I cannot tell cup from wine, by your soul.
Whatever form other than love raises up its head from my
heart, forthwith I drive it out of the court of my heart, by your soul.
Come, you who have departed, for the thing that departs
comes back; neither you are that, by my soul, nor I am that, by your soul.
Disbeliever, do not conceal disbelief in your soul, for I will recite
the secret of your destiny, by your soul.
Out of love, through wakefulness or
nightrising, like a spinning mote I am distraught, by your soul.

Impossibility does not
Discourage me:
Each night I dream of God-realisation.
Impossibility does not
Dishearten me.
Each day I plan for God-manifestation.

He is God's.
God loves him
In planetary sweep.
His heart is a perpetual surprise
To changing and unchanging,
To loving and unloving
Mankind

Walk and touch peace every moment.
Walk and touch happiness every moment.
Each step brings a fresh breeze.
Each step makes a flower bloom.
Kiss the Earth with your feet.
Bring the Earth your love and happiness.
The Earth will be safe
when we feel safe in ourselves.

Be happy!
You will grow into God’s greatest blessing, His highest pride


Yesterday’s world wants you to enjoy its surrendering breath. Today’s world wants you to enjoy its surrendered breath. Tomorrow’s world wants you to enjoy its fulfilling breath

Be happy!

Be happy in the morning with what you have
Be happy in the evening with what you are

Be happy!

Do not complain. Who complains? The blind beggar in you. When you complain, you dance in the mire of ignorance. When you do not complain, all conditions of the world are at your feet, and God gives you a new name: aspiration. Aspiration is the supreme wealth in the world of light and delight

Be happy!

Do you want never to be poor? Then be happy
Do you want ever to be great? Then be happy

Be happy!

You will get what you like most
You will get what you like best

Be happy!

God sees in you His aspiring creation. His transforming realization, His illumining revelation, and His fulfilling manifestation

Be happy!

BE HAPPY!



Silence is round me, wideness ineffable
White birds on the ocean diving and wandering
A soundless sea on a voiceless heaven
Azure on azure, is mutely gazing
Identified with silence and boundlessness
My spirit widens clasping the universe
Till all that seemed becomes the Real
One in a mighty and single vastness
Someone broods there nameless and bodiless
Conscious and lonely, deathless and infinite
And, sole in a still eternal rapture
Gathers all things to his heart for ever



All is abolished but the mute Alone
The mind from thought released, the heart from grief
Grow inexistent now beyond belief
There is no I, no Nature, known-unknown
The city, a shadow picture without tone
Floats, quivers unreal; forms without relief
Flow, a cinema's vacant shapes; like a reef
Foundering in shoreless gulfs the world is done

Only the illimitable Permanent
Is here. A Peace stupendous, featureless, still.
Replaces all, - what once was I, in It
A silent unnamed emptiness content
Either to fade in the Unknowable
Or thrill with the luminous seas of the Infinite

O Word concealed in the upper fire,
Thou who hast lingered through centuries,
Descend from thy rapt white desire,
Plunging through gold eternities.

Into the gulfs of our nature leap,
Voice of the spaces, call of the Light!
Break the seals of Matter's sleep,
Break the trance of the unseen height.

In the uncertain glow of human mind,
Its waste of unharmonied thronging thoughts,
Carve thy epic mountain-lined
Crowded with deep prophetic grots.

Let thy hue-winged lyrics hover like birds
Over the swirl of the heart's sea.
Touch into sight with thy fire-words
The blind indwelling deity.

O Muse of the Silence, the wideness make
In the unplumbed stillness that hears thy voice,
In the vast mute heavens of the spirit awake
Where thy eagles of Power flame and rejoice.

Out, out with the mind and its candles flares,
Light, light the suns that never die.
For my ear the cry of the seraph stars
And the forms of the Gods for my naked eye!

Let the little troubled life-god within
Cast his veils from the still soul,
His tiger-stripes of virtue and sin,
His clamour and glamour and thole and dole;

All make tranquil, all make free.
Let my heart-beats measure the footsteps of God
As He comes from His timeless infinity
To build in their rapture His burning abode.

Weave from my life His poem of days,
His calm pure dawns and His noons of force.
My acts for the grooves of His chariot-race,
My thoughts for the tramp of His great steeds' course!

Why all this, why all this poetry, this chanting to Me, when I am constantly hiding from You? You don't know me, but you seek me. You don't see me, but you call me
I am here, I am there, I am everywhere, but NOBODY can find me
I am in you but you are not there
I am in Me
But I am not there
I am never really here or there
My Self
Everywhere
Chanting and singing, praying and laudating, I am insensitive and insensible to all
I do not react visibly
As I am part of your invisibility
Can you find me
Can you finally discover me?
Subliminally
Unconsciously
Unpredictably
Unexpectedly
I am here
With You!
Touch my hand
Feel my soul
Taste my mind
I AM HERE
Always
HERE
Do not reject me, now that you discover Me
Accept my blessing
Accept my power
Accept my potency
I am omnipotent
Do not be evil
Do not be cruel, mean, callous, nasty, wicked, ruthless
Do not be
Do not
Do be
Do be caring
Do be gentle, sympathetic, compassionate, benevolent , nice, considerate, benign
Humane
Human
Why cry?
Why lament your unhappiness?
Tell me
Tell me all…
I am listening
Call me
Call my name
CALL MY NAME...

...for I am your God
I am your GOD
I AM GOD
I AM THE GOD WITH IN YOU!

DEUS
omnia per ipsum facta sunt et sine ipso factum est nihil quod factum est

Take, Lord, unto Thyself
My sense of self; and let it vanish utterly.

Take, Lord, my life,
Live Thou my life through me.

I live no longer, Lord,
But in me now
Thou livest.

Aye, between Thee and me, my God,
There is no longer room for “I” and “mine.”

When thus I lose myself in Thee, my God,
Then do I see, and know,
That all Thy universe reveals Thy beauty,
All living beings, and all lifeless things,
Exist through Thee.

This whole vast world is but the form
In which Thou showest us Thyself,
Is but the voice
In which Thyself Thou speakest unto us.

What need of words?
Come, Master, come,
And fill me wholly with Thyself.

To see a world in a grain of sand
And heaven in a wild flower
Hold infinity in the palm of your hand
And eternity in an hour

There is an indefinable mysterious Power that pervades everything.
I feel it though I do not see it. It is this unseen Power which makes itself felt and yet defies all proof, because it is so unlike all that I perceive through my senses. It transcends the senses.

I do dimly perceive that whilst everything around me is ever-changing, ever-dying, there is underlying all that change a Living Power that is changeless, that holds all together, that creates, dissolves, and re-creates. That informing Power or Spirit is God. And since nothing else I see merely through the senses can or will persist, He alone is.

I can see that in the midst of death life persists, in the midst of untruth truth persists, in the midst of darkness light persists. Hence I gather that God is Life, Truth, Light. He is Love, He is the Supreme Good.

I cannot account for the existence of evil by any rational method. To want to do so is to be co-equal with God. I am, therefore, humble enough to recognize evil as such; and I call God long-suffering and patient precisely because He permits evil in the world.
I know that He has no evil in Him and yet if there is evil, He is the author of it and yet untouched by it. I know too that I shall never know God if I do not wrestle with and against evil even at the cost of life itself.
He and His Law are one. The Law is God. Anything attributed to Him is not a mere attribute. He is the attribute. He is Truth, Love and Law and a million other things that human ingenuity can name.

Perfection is the attribute of the Almighty, and yet what a great democrat He is ! What an amount of wrong and humbug He suffers on our part ! He even suffers insignificant creatures of His to question His very existence, though He is in every atom about us, around us and within us. But, He has reserved to Himself the right of becoming manifest to whomsoever He chooses. He is a Being without hands and feet and other organs, yet He can see him to whom He chooses to reveal Himself.

To me God is Truth and Love ; God is ethics and morality ; God is fearlessness. God is the source of Light and Life and yet He is above and beyond all these. God is conscience. He is even the atheism of the atheist. For in His boundless love God permits the atheist to live.

He is the searcher of hearts. He transcends speech and reason. He knows us and our hearts better than we do ourselves. He does not take us at our word, for He knows that we often do not mean it, some knowingly and others unknowingly.
He is a personal God to those who need His personal presence. He is embodied to those who need His touch. He is the purest essence. He simply is to those who have faith. He is all things to all men. He is in us and yet above and beyond us.

He cannot cease to be because hideous immoralities or inhuman brutalities are committed in His name. He is long-suffering. He is patient but He is also terrible. He is the most exacting personage in the world and the world to come. He metes out the same measure to us that we mete out to our neighbours — men and brutes. With Him ignorance is no excuse. And withal He is ever forgiving for He always gives us the chance to repent.

He is the greatest democrat the world knows, for He leaves us unfettered to make our own choice between evil and good. He is the greatest tyrant ever known, for He often dashes the cup from our lips and under the cover of free will leaves us a margin so wholly inadequate as to provide only mirth for Himself at our expense.
God is not outside this earthly case of ours. Therefore, exterior proof is not of much avail, if any at all. We must ever fail to perceive Him through the senses, because He is beyond them. We can feel Him, if we will but withdraw ourselves from the senses. The divine music is incessantly going on within ourselves, but the loud senses drown the delicate music, which is unlike and infinitely superior to anything we can perceive or hear with our senses.

God is the hardest taskmaster I have known on this earth, and He tries you through and through. And when you find that your faith is failing or your body is failing you, and you are sinking, He comes to your assistance somehow or other and proves to you that you must not lose your faith and that He is always at your beck and call, but on His terms, not on your terms. So I have found. I cannot really recall a single instance when, at the eleventh hour, He has forsaken me.

The divine guidance often comes when the horizon is the blackest.

God helps when one feels oneself humbler than the very dust under one's feet. Only to the weak and helpless is divine succour vouchsafed.

Mankind is notoriously too dense to read the signs that God sends from time to time. We require drums to be beaten into our ears, before we would wake from our trance and hear the warning and see that to lose oneself in all is the only way to find oneself.

If you would ask Him to help you, you would go to Him in all your nakedness, approach Him without reservations, also without fear or doubts as to how He can help a fallen being like you. He who has helped millions who have approached Him, is He going to desert you ?

Man's ultimate aim is the realization of God, and all his activities, social, political, religious, have to be guided by the ultimate aim of the vision of God. The immediate service of all human beings becomes a necessary part of the endeavour, simply because the only way to find God is to see Him in His creation and be one with it. This can only be done by service of all. I am a part and parcel of the whole, and I cannot find Him apart from the rest of humanity.

God is a very hard taskmaster. He is never satisfied with fireworks display. His mills although they grind surely and incessantly grind excruciatingly slow and He is never satisfied with hasty forfeitures of life. It is a sacrifice of the purest that He demands, and so you and I have prayerfully to plod on, live out the life so long as it is vouchsafed to us to live it.

God keeps an accurate record of all things good and bad. There is no better accountant on earth.

If God was a capricious person instead of being the changeless, unchangeable living law, He would in sheer indignation wipe out those who in the name of religion deny Him and His Law.

No one can attain perfection while he is in the body for the simple reason that the ideal state is impossible so long as one has not completely overcome his ego, and ego cannot be wholly got rid of so long as one is tied down by the shackles of the flesh.

Our existence as embodied beings is purely momentary ; what are a hundred years in eternity ? But if we shatter the chains of egotism, and melt into the ocean of humanity, we share its dignity. To feel that we are something is to set up a barrier between God and ourselves ; to cease feeling that we are something is to become one with God.

A drop in the ocean partakes of the greatness of its parent, although it is unconscious of it. But it is dried up as soon as it enters upon an existence independent of the ocean. We do not exaggerate when we say that life is a bubble.

As soon as we become one with the ocean in the shape of God, there is no more rest for us, nor indeed do we need rest any longer. Our very sleep is action. For we sleep with the thought of God in our hearts. This restlessness constitutes true rest. This never-ceasing agitation holds the key to peace ineffable. This supreme state of total surrender is difficult to describe, but not beyond the bounds of human experience. It has been attained by many dedicated souls, and may be attained by ourselves as well.

The forms are many, but the informing spirit is one. How can there be room for distinctions of high and low where there is this all-embracing fundamental unity underlying the outward diversity ? For that is a fact meeting you at every step in daily life. The final goal of all religions is to realize this essential oneness.

We are either ignorant or negligent of the Divine Law in virtue of which man has been given only his daily bread and no more, with the result that there arise inequalities with all the misery attendant upon them.

The rich have a superfluous store of things which they do not need and which are, therefore, neglected and wasted ; while millions starve and are frozen to death for want of them. If each retained possession only of what he needed, none would be in want and all would live in contentment.

As it is, the rich are discontented no less than the poor. The poor man would become a millionaire and the millionaire a multimillionaire. The poor are often not satisfied when they get just enough to fill their stomachs ; but they are clearly entitled to it and society should make it a point to see that they get it.
Truth is like a vast tree, which yields more and more fruit, the more you nurture it. The deeper the search in the mine of Truth the richer the discovery of the gems buried there, in the shape of openings for an ever greater variety of service.

The seeker after Truth should be humbler than the dust. The world crushes the dust under its feet, but the seeker after Truth should so humble himself that even the dust could crush him. Only then, and not until then, will he have a glimpse of truth.

Devotion to Truth is the sole reason for our existence. All our activities should be centred in Truth. Truth should be the very breath of our life. When once this stage in the pilgrim's progress is reached, all other rules of correct living will come without effort, and obedience to them will be instinctive. But without Truth it would be impossible to observe any principles or rules in life.

There should be Truth in thought, Truth in speech, and Truth in action. To the man who has realized this Truth in perfection, nothing else remains to be known, because all knowledge is necessarily included in it. What is not included in it is not Truth and so not true knowledge ; and there can be no inward peace without the true knowledge. If we once learn how to apply this never-failing test of Truth, we will at once be able to find out what is worth being, what is worth seeing and what is worth reading.

Abstract Truth has no value, unless it incarnates in human beings who represent it by proving their readiness to die for it. Our wrongs live because we only pretend to be their living representatives. The only way we can prove our claim is by readiness to suffer in the discharge of our trust.

A man of Truth must ever be confident, if he has also equal need to be diffident. His devotion to Truth demands the fullest confidence. His consciousness of the human nature must make him humble and therefore ever ready to retrace his steps immediately he discovers his error.

Finite human beings shall never know in its fullness Truth and Love which is in itself infinite. But we do know enough for our guidance. We shall err, and sometimes grievously, in our application. But man is a self-governing being, and self-government necessarily includes the power as much to commit errors as to set them right as often as they are made.

Religions are different roads converging upon the same point. What does it matter that we take different roads so long as we reach the same goal ?

Belief in one God is the corner-stone of all religions. But I do not foresee a time when there would be only one religion on earth in practice. In theory, since there is one God, there can be only one religion. But in practice, no two persons I have known have had the same identical conception of God. Therefore, there will perhaps always be different religions answering to different temperaments and climatic conditions.

I believe in the fundamental truth of all great religions of the world. I believethat they are all God-given and I believe that they were necessary for the people to whom these religions were revealed. And I believe that if only we could all of us read the scriptures of the different faiths from the standpoint of the followers of these faiths, we should find that they were at the bottom all one and were all helpful to one another.

I believe that all the great religions of the world are true more or less. I say 'more or less' because I believe that everything that the human hand touches by reason of the very fact that human beings are imperfect becomes imperfect.

Perfection is the exclusive attribute of God and it is indescribable, untranslatable. I do believe that it is possible for every human being to become perfect even as God is perfect. It is necessary for all of us to aspire after perfection, but when that blessed state is attained, it becomes indescribable, indefinable.

It we had attained the full vision of Truth, we would no longer be mere seekers, but would have become one with God, for Truth is God. But being only seekers we prosecute our quest and are conscious of our imperfection. And if we are imperfect ourselves, religion as conceived by us must also be imperfect.

We have not realized religion in its perfection, even as we have not realized God. Religion of our conception, being thus imperfect, is always subject to a process of evolution and re-interpretation. Progress towards Truth, towards God, is possible only because of such evolution. And if all faiths outlined by men are imperfect, the question of comparative merit does not arise.

All faiths constitute a revelation of Truth but all are imperfect, and liable to error. Reverence for other faiths need not blind us to their faults. We must be keenly alive to the defects of our own faith also, yet not leave it on that account, but try to overcome those defects. Looking at all religions with an equal eye, we would not only not hesitate, but would think it our duty, to blend into our faith every acceptable feature of other faiths.

Even as a tree has a single trunk but many branches and leaves, so there is one true and perfect religion but it becomes many, as it passes through the human medium.

I came to the conclusion long ago, after prayerful search and study and discussion with as many people as I could meet, that all religions were true and also that all had some error in them, and that whilst I hold by my own, I should hold others as dear, from which it logically follows that we should hold all as dear as our nearest kith and kin and that we should make no distinction between them.

The one religion is beyond all speech. Imperfect men put it into such language as they can command, and their words are interpreted by other men equally imperfect. Whose interpretation is to be held to be the right one? Everybody is right from his own standpoint, but it is not impossible that everybody is wrong. Hence the necessity of tolerance, which does not mean indifference to one's own faith, but a more intelligent and purer love for it.

Tolerance gives us spiritual insight, which is as far from fanaticism as the north pole from the south. True knowledge of religion breaks down the barriers between faith and faith.

If we realized the presence of God as witness to all we say and do we would not have anything to conceal from anybody on earth. For we would not think unclean thoughts before our Maker, much less speak them. It is uncleanness that seeks secrecy and darkness.

The tendency of human nature is to hide dirt, we do not want to see or touch dirty things ; we want to put them out of sight. And so must it be with our speech. I would suggest that we should avoid even thinking thoughts we would hide from the world.

Whatever you do, be true to yourselves and to the world. Hide not your thoughts.

All sins are committed in secrecy. The moment we realize that God witnesses even our thoughts we shall be free.

Control over thought is a long and painful and laborious process. But I am convinced that no time, no labour and no pain is too much for the glorious result to be reached. The purity of thought is possible only with a faith in God bordering on definite experience.

When your passions threaten to get the better of you, go down on your knees and cry out to God for help

CALL MY NAME!

The potency of thought unsuppressed but unembodied is far greater than that of thought embodied that is translated into action. And when the action is brought under due control, it reacts upon and regulates the thought itself. Thought thus translated into action becomes a prisoner and is brought under subjection.

Always aim at complete harmony of thought and word and deed. Always aim at purifying your thoughts and everything will be well. There is nothing more potent than thought. Deed follows word and word follows thought. The world is the result of a mighty thought and where the thought is mighty and pure the result is always mighty and pure.

Non-violence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law—to the strength of the spirit.

Non-violence is an active force of the highest order. It is soul force or the power of Godhead within us. Imperfect man cannot grasp the whole of that essence—he would not be able to bear its full blaze, but even an infinitesimal fraction of it, when it becomes active within us, can work wonders.

The sun in the heavens fills the whole universe with its life-giving warmth. But if one went too near it, it would consume him to ashes. Even so, it is with Godhead. We become God-like to the extent we realize non-violence ; but we can never become wholly God.

Non-violence is like radium in its action. An infinitesimal quantity of it embedded in a malignant growth, acts continuously, silently and ceaselessly till it has transformed the whole mass of the diseased tissue into a healthy one. Similarly, even a little of true non-violence acts in a silent, subtle, unseen way and leavens the whole society.

Non-violence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man. Destruction is not the law of the humans. Man lives freely by his readiness to die, if need be, at the hands of his brother, never by killing him. Every murder or other injury, no matter for what cause, committed or inflicted on another is a crime against humanity.

Fearlessness is the first requisite of spirituality. Cowards can never be moral.
Let us fear God and we shall cease to fear man.

Self-sacrifice of one innocent man is a million times more potent than the sacrifice of million men who die in the act of killing others. The willing sacrifice of the innocent is the most powerful retort to insolent tyranny that has yet been conceived by God or man.

I do believe that all God's creatures have the right to live as much as we have. Instead of prescribing the killing of the so-called injurious fellow creatures of ours as a duty, if men of knowledge had devoted their gift to discovering ways of dealing with them otherwise than by killing them, we would be living in a world befitting our status as men — animals endowed with reason and the power of choosing between good and evil, right and wrong, violence and non-violence, truth and untruth.
We are living in the midst of death trying to grope our way to Truth. Perhaps it is as well that we are beset with danger at every point in our life, for, in spite of our knowledge of the danger and of our precarious existence, our indifference to the source of all life is excelled only by our amazing arrogance.

Both my intellect and heart refuse to believe that the so-called noxious life has been created for destruction by man. God is good and wise. A good and wise God cannot be so bad and so unwise as to create to no purpose. It is more conducive to reason to own our ignorance and assume that every form of life has a useful purpose which we must patiently strive to discover.

I verily believe that man's habit of killing man on the slightest pretext has darkened his reason and he gives himself liberties with other life which he would shudder to take if he really believed that God was a God of Love and Mercy.

And God is Love and Mercy
God is Freedom and Liberation
God is Life and Livelihood
God is Good and Goodness
God is the Living Word
God is the Logos
God the Truth
God the Word
God the Logos
Infinite
Eternal
Supreme
Highest
Holiest
Holy of the Holiest
in me
in you
in all
GOD IN ALL
Logos in All
Logos
GOD

Oh God
Oh God oh God
Oh God oh God oh God
Oh God oh God oh God oh God
Oh God oh God oh God oh God oh God
Oh God oh God oh God oh God oh God
Oh God oh God oh God oh God oh God oh God
Oh God oh God oh God oh God oh God oh God oh God
Oh God oh God oh God oh God oh God oh God
Oh God oh God oh God oh God oh God
Oh God oh God oh God oh God
Oh God oh God oh God
Oh God oh God
Oh God

I AM GOD
THE LOGOS
OF
THE UNIVERSE



LogoV
so many languages, so little understanding...

AMEN
A[l] Me[lech] N[e'eman]
Lord God King Who is Trustworthy
Signore Dio Re Fiducia e Verità
So Be It Cuma thîn craftag rîki
אמן amen آمين
Amen Cosí Sia
So sei es Fader vår, du som er i himmelen
Ainsi que ce soit
Seja assim ele
Tan sea
Adonoy Eloheynu Adonoy Echod
Adonai Elohaynu Adonai Echad
Baruchj Shem k'vod makchuso l'olom vo-ed
Barukh Shem k'vod malkhuto l'olam va-ed
V-ohavto es Adonoy Eloecho b-chol l'vovcho u-v-chol naf'sh'cho u-v-chol m'odecho
V-ahavta et Adonai Elohecha b-chol l'vavcha u-v-chol naf'sh'cha u-v-chol m'odecha
V-hoyu ha-d'vorim ho-ayleh asher onochi m'tzav'cho ha-yom al-l'vovecho
V-hayu ha-d'varim ha-ayleh asher anochi m'tzav'cha ha-yom al l'vavecha
Ani Adonly Elohaychem, Adonoy Elohaychem emes
Ani Adonai Elohaychem, Adonai Elohaycham emet
אמן AMEN آمين

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