objection experiment, which is wont to be the fountain to the
streams of your arts, may deliver thee, if ever thou try it. Thou
shalt take three mirrors, and set two of them at an equal
distance from thee, and let the other, further removed, meet
thine eyes between the first two. Turning toward them, cause a
light to be placed behind thy back, which may illumine the three
mirrors, and return to thee thrown back front all. Although the
more distant image reach thee not so great in quantity, thou wilt
then see how it cannot but be of equal brightness.

[1] The heaven of the fixed stars.

[2] If all this difference were caused merely by difference in
rarity and density.

[3] The stars exert various influences; hence their differences,
from which the variety of their influence proceeds, must be
caused by different formal principles or intrinsic causes.

[4] Extends not through the whole substance of the moon.

"Now, as beneath the blows of the warm rays that which lies under
the snow remains bare both of the former color[1] and the cold,
thee, thus remaining in thy intellect, will I inform with light
so living that it shall tremble in its aspect to thee.[2]

[1] The color of the snow.

[2[My argument has removed the error which covered thy mind, and
nov I will tell thee the true cause of the variety in the
surface of the moon.

"Within the heaven of the divine peace revolves a body, in whose
virtue lies the being of all that it contains.[1] The following
heaven[2] which has so many sights, distributes that being
through divers essences[3] from it distinct, and by it
contained. The other spheres, by various differences, dispose the
distinctions which they have within themselves unto their ends
and their seeds.[4] These organs of the world thus proceed, as
thou now seest, from grade to grade; for they receivefrom above,
and operate below. Observe me well, how I advance through this
place to the truth which thou desirest, so that hereafter thou
mayest know to keep the ford alone. The motion and the virtue of
the holy spheres must needs be inspired by blessed motors, as the
work of the hammer by the smith. And the heaven, which so many
lights make beautiful, takes its image from the deep Mind which
revolves it, and makes thereof a seal. And as the soul within
your dust is diffused through different members, and conformed to
divers potencies, so the Intelligence[5] displays its own
goodness multiplied through the stars, itself circling upon its
own unity. Divers virtue makes divers alloy with the precious
body that it quickens, in which, even as life in you, it is
bound. Because of the glad nature whence, it flows, the virtue
mingled through the body shines,[6] as gladness through the
living pupil. From this,[7] comes whatso seems different between
light and light, not from dense and rare; this is the formal
principle which produces, conformed unto its goodness, the dark
and the bright."

[1] Within the motionless sphere of the Empyrean revolves that
of the Primum Mobile, from whose virtue, communicated to it from
the Empyrean, all the inferior spheres contained within it derive
their special mode of being.

[2] The heaven of the Fixed Stars.

[3] Through the planets, called essences because each has a
specific mode of being.

[4] "The rays of the heavens are the way by which their virtue
descends to the things below."--Convito, ii. 7.

[5] Which moves the heavens.

[6] The brightness of the stars comes from the joy which radiates
through them.

[7] From the divers virtue making divers alloy.

CANTO III. The Heaven of the Moon.--Spirits whose vows had been
broken.--Piccarda Donati.--The Empress Constance.

That sun which first had heated my breast with love, proving and
refuting, had uncovered to me the sweet aspect of fair truth; and
I, in order to confess myself corrected and assured so far as was
needful, raised my head more erect to speak. But a vision
appeared which held me to itself so close in order to be seen,
that of my confession I remembered not.

As through transparent and polished glasses, or through clear and
tranquil waters, not so deep that their bed be lost, the
lineaments of our faces return so feebly that a pearl on a white
brow comes not less readily to our eyes, so I saw many faces
eager to speak; wherefore I ran into the error contrary to that
which kindled love between the man and the fountain.[1] Suddenly,
even as I became aware of them, supposing them mirrored
semblances, I turned my eyes to see of whom they were; and I saw
nothing; and I turned them forward again, straight into the light
of the sweet guide who, smiling, was glowing in her holy eyes.
"Wonder not because I smile," she said to me, "at thy puerile
thought, since thy foot trusts itself not yet upon the truth, but
turns thee, as it is wont, to emptiness. True substances are
these which thou seest, here relegated through failure in their
vows. Therefore speak with them, and hear, and believe; for the
veracious light which satisfies them allows them not to turn
their feet from itself."

[1] Narcissus conceived the image to be a true face; Dante takes
the real faces to be mirrored semblances.

And I directed me to the shade that seemed most eager to speak,
and I began, even like a man whom too strong wish confuses, "O
well-created spirit, who in the rays of life eternal tastest the
sweetness, which untasted never is understood, it will be
gracious to me, if thou contentest me with thy name, and with
your destiny." Whereon she promptly, and with smiling eyes, "Our
charity locks not its door to a just wish, more than that which
wills that all its court be like itself. I was in the world a
virgin sister,[1] and if thy mind well regards, my being more
beautiful will not conceal me from thee; but thou wilt recognize
that I am Piccarda,[2] who, placed here with these other blessed
Ones, am blessed in the slowest sphere. Our affections, which are
inflamed only in the pleasure of the Holy Spirit, rejoice in
being formed according to His order;[3] and this allotment, which
appears so low, is forsooth given to us, because our vows
were neglected or void in some part." Whereon I to her, In your
marvellous aspects there shines I know not what divine which
transmutes you from our first conceptions; therefore I was not
swift in remembering; but now that which you say to
me assists me, so that refiguring is plainer to me. But tell
me, ye who are happy here, do ye desire a highher place, in
order to see more, or to make yourselves more friends?"
With those other shades she first smiled a little; then
answered me so glad, that she seemed to burn in the first
fire of love, "Brother, virtue of charity[4] quiets our will,
and makes us wish only for that which we have, and for
aught else makes us not thirsty. Should we desire to be
higher up, our desires would be discordant with the will of
Him who assigns us to this place, which thou wilt see is
not possible in these circles, if to be in charity is here
necesse,[5] and if its nature thou dost well consider. Nay, it is
essential to this blessed existence to hold ourselves within the
divine will, whereby our very wills are made one. So that as we
are, from stage to stage throughout this realm, to all the realm
is pleasing, as to the King who inwills us with His will. And His
will is our peace; it is that sea whereunto is moving all that
which It creates and which nature makes."

[1] A nun, of the order of St. Clare.

[2] The sister of Corso Donati and of Forese: see Purgatory,
Canto XXIII. It may not be without intention that the first
blessed spirit whom Dante sees in Paradise is a relative of his
own wife, Gemma dei Donati.

[3] Rejoice in whatever grade of bliss is assigned to thern in
that order of the universe which is the form that makes it like
unto God.

[4] Charity here means love, the love of God.

[5] Of necessity; the Latin word being used for the
rhyme's sake. "Mansionem Deus haber non potest ubi
charitas non est" B. Alberti Magni, De adhoerendo Deo, c.
xii.

Clear was it then to me, how everywhere in Heaven is Paradise,
although the grace of the Supreme Good rains not there in one
measure.

But even as it happen, if one food sates, and for another the
appetite still remains, that this is asked for, and that declined
with thanks; so did I, with gesture and with speech, to learn
from her, what was the web whereof she did not draw the shuttle
to the head.[1] "Perfect life and high merit in-heaven a lady
higher up," she said to me, "according to whose rule, in your
world below, there are who vest and veil themselves, so that till
death they may wake and sleep with that Spouse who accepts every
vow which love conforms unto His pleasure. A young girl, I fled
from the world to follow her, and in her garb I shut myself, and
pledged me to the pathway of her order. Afterward men, more used
to ill than good, dragged me forth from the sweet cloister;[2]
and God knows what then my life became. And this other splendor,
which shows itself to thee at my right side, and which glows with
all the light of our sphere, that which I say of me understands
of herself.[3] A sister was she; and in like manner from her head
the shadow of the sacred veils was taken. But after she too was
returned unto the world against her liking and against good
usage, from the veil of the heart she was never unbound.[4] This
is the light of the great Constance,[5] who from the second
wind of Swabia produced the third and the last power."

[1] To learn from her what was the vow which she did not
fulfil.

[2] According to the old commentators, her brother Corso forced
Piccarda by violence to leave the convent, in order to make a
marriage which he desired for her.

[3] Her experience was similar to that of Piccarda.