The Banquet (Il Convito)

by Dante Alighieri

I, following her as much as I could in her work as in her love, abominated and despised the errors of the people with infamy or reproach, not cast on those lost in error, but on the errors themselves; by blaming which, I thought to create displeasure and to separate the displeased ones from those faults in them which were hated by me. Amongst which errors one especially I reproved, which, because it is hurtful and dangerous not only to those who remain in it, but also to others who reprove it, I separate it from them and condemn.

This is the error concerning Human Goodness, which, inasmuch as it is sown in us by Nature, ought to be termed Nobility; which error was so strongly entrenched by evil custom and by weak intellect that the opinion of almost all people was falsified or deceived by it; and from the false opinion sprang false judgments, and from false judgments sprang unjust reverence and unjust contempt; wherefore the good were held in vile disdain, and the evil were honoured and exalted. This was the worst confusion in the world; even as he can see who looks subtly at that which may result from it. And though it seemed that this my Lady had somewhat changed her sweet countenance towards me, especially where I gazed and sought to discover whether the first Matter of the Elements was created by God, for which reason I strengthened myself to frequent her presence a little, as if remaining there with her assent, I began to consider in my mind the fault of man concerning the said error. And to shun sloth, which is an especial enemy of this Lady, and to describe or state this error very clearly, this error which robs her of so many friends, I proposed to cry aloud to the people who are walking in the path of evil, in order that they might direct their steps to the right road; and I began a Song, in the beginning of which I said, "Soft rhymes of love I used to find," wherein I intend to lead the people back into the right path, the path of right knowledge concerning true Nobility, as by the knowledge of its text, to the explanation of which I now turn my attention, any one will be able to perceive.

And since the intention of this Song is directed to a remedy so requisite, it was not well to speak under any figure of speech; but it was needful to prepare this medicine speedily, that speedy might be the restoration to health, which, being so corrupted, hastened to a hideous death. It will not, then, be requisite in the exposition of this Song to unveil any allegory, but simply to discuss its meaning according to the letter. By my Lady I always mean her who is spoken of in the preceding Song, that is to say, that Light of supreme virtue, Philosophy, whose rays cause the flowers of true Nobility to blossom forth in mankind and to bear fruit in the sons of men; concerning which true Nobility the proposed Song fully intends to treat.

CHAPTER II.

In the beginning of the explanation now undertaken, in order to render the meaning of the proposed Song more clear and distinct, it is requisite to divide that first part into two parts, for in the first part one speaks in the manner of a Proem or Preface; in the second, the subject under discussion is continued; and the second part begins in the commencement of the stanza, where it says:

One raised to Empire held,
As far as he could see,
Descent of wealth, and generous ways,
To make Nobility.

The first part, again, can be comprehended in three divisions or members. In the first it states why I depart from my usual mode of speech; in the second, I say of what it is my intention to discourse; in the third, I call upon that Helper who most can aid me to establish Truth. The second member, clause, or division begins: "And since time suits me now." The third begins: "First calling on that Lord." I say then that I was compelled to abandon the soft rhymes of Love which I was accustomed to search for in my thoughts, and I assign the reason or cause; wherefore I say that it is not because I have given up all intention of making rhymes of Love, but because new aspects have appeared in my Lady which have deprived me of material for present speech of Love. Where it is to be known that it does not here say that the gestures of this Lady are disdainful and angry according to appearance only, as may be seen in the tenth chapter of the preceding treatise; for at another time I say that the appearance is contrary to the Truth; and how this can be, how one self-same thing can be sweet and appear bitter, or rather be clear and appear obscure, may there be seen clearly enough.

Afterwards when I say, "And since time suits," I say, even as has been said, what that is whereof I intend to discourse. And that which it says in the words "time suits" is not here to be passed over with a dry foot, because there is a most powerful reason for my action; but it is to be seen how reasonably time must wait on all our acts, and especially on speech.

Time, according to what Aristotle says in the fourth chapter of Physics, is the number of movement, first, second, and onwards; and the number of the celestial movement, which prepares the things here below to receive in various ways any informing power. For the Earth is prepared in one way in the beginning of Spring to receive into itself the informing power of the herbs and flowers, and the Winter otherwise; and in one manner is one season prepared to receive the seed, differing from another. And even so our Mind, inasmuch as it is founded upon the temper of the body, which has to follow the revolution of the Heaven, at one time is disposed in one way, at another time in another way; wherefore words, which are, as it were, the seeds of actions, ought very discreetly to be withheld or uttered; they should be spoken with such sound judgment that they may be well received, and good fruit follow from them; not withheld or spent so sparingly that barrenness is the result of their defective utterance. And therefore a suitable time should be chosen, both for him who speaks and for him who must hear: for if the speaker is badly prepared, very often his words are injurious or hurtful; and if the hearer is ill-disposed, those words which are good are ill received. And therefore Solomon says in Ecclesiastes: "There is a time to speak, and a time to be silent." Wherefore I, feeling within myself that my disposition to speak of Love was disturbed, for the cause which has been mentioned in the preceding chapter, it seemed to me that the time might suit me now, time which bears with it the fulfilment of every desire, and appears in the guise of a generous giver to those who grudge not to await him patiently. Wherefore St. James says in his Epistle, in the fifth chapter: "Behold, the husbandman waiteth for the precious fruit of the Earth, and hath long patience for it, until he receive the early and the latter rain." For all our sorrows, or cares, or vexations, if we inquire diligently into their origin, proceed, as it were, from not knowing the use of time. I say, "since the time suits," I will leave my pen alone, that is to say, the sweet or gentle style I used when I sang of Love; and I say that I will speak of that worth whereby a man is truly noble.

And as it is possible to understand worth in many ways, here I intend to assume worth to be a power of Nature, or rather a goodness bestowed by her, as will be seen in what follows; and I promise to discourse on this subject with a "rhyme subtle and severe."