[2] The conception that the souls after death had their abode in the stars would be a definite heresy, and hence far more dangerous than a question concerning the justice of Heaven, for such a question might be consistent with entire faith in that justice.
“Of the Seraphim he who is most in God, Moses, Samuel, and whichever John thou wilt take, I say, and even Mary, have not their seats in another heaven than those spirits who just now appeared to thee, nor have they more or fewer years for their existence; but all make beautiful the first circle, and have sweet life in different measure, through feeling more or less the eternal breath.[1] They showed themselves here, not because this sphere is allotted to them, but to afford sign of the celestial condition which is least exalted. To speak thus is befitting to your mind, since only by objects of the sense doth it apprehend that which it then makes worthy of the understanding. For this reason the Scripture condescends to your capacity, and attributes feet and hands to God, while meaning otherwise; and Holy Church represents to you with human aspect Gabriel and Michael and the other who made Tobias whole again.[2] That which Timaeus, reasons of the souls is not like this which is seen here, since it seems that he thinks as he says. He says that the soul returns to its own star, believing it to have been severed thence, when nature gave it as the form.[3] And perchance his opinion is of other guise than his words sound, and may be of a meaning not to be derided. If he means that the honor of their influence and the blame returns to these wheels, perhaps his bow hits on some truth. This principle, ill understood, formerly turned awry almost the whole world, so that it ran astray in naming Jove, Mercury, and Mars.[4]
[1] The abode of all the blessed is the Empyrean,—the first circle, counting from above; but there are degrees in blessedness, each spirit enjoying according to its capacity; no one is conscious of any lack.
[2] The archangel Raphael.
[3] The intellectual soul is united with the body as its substantial form. That by means of which anything performs its functions (operatur) is its form. The soul is that by which the body lives, and hence is its form.—Summa Theol., I. lxxvi. 1, 6, 7.
[4] The belief in the influence of the stars led men to assign to them divine powers, and to name their gods after them.
The other dubitation which disturbs thee has less venom, for its malice could not lead thee from me elsewhere. That our justice seems unjust in the eyes of mortals is argument of faith,[1] and not of heretical iniquity. But in order that your perception may surely penetrate unto this truth, I will make thee content, as thou desirest. Though there be violence when he who suffers nowise consents to him who compels, these souls were not by reason of that excused; for will, unless it wills, is not quenched,[2] but does as nature does in fire, though violence a thousand times may wrest it. Wherefore if it bend much or little, it follows the force; and thus these did, having power to return to the holy place. If their will had been entire, such as held Lawrence on the gridiron, and made Mucius severe unto his hand, it would have urged them back, so soon as they were loosed, along the road on which they had been dragged; but will so firm is too rare. And by these words, if thou hast gathered them up as thou shouldst, is the argument quashed that would have given thee annoy yet many times.
[1] Mortals would not trouble themselves concerning the justice of God, unless they had faith in it. These perplexities are then arguments or proofs of faith; as St. Thomas Aquinas says, “The merit of faith consists in believing what one does not see.” But in this case, as Beatrice goes on to show, mere human intelligence if Sufficient to see that the injustice is only apparent.
[2] Violence has no power over the will; the original will may, however, by act of will, be changed.
“But now another path runs traverse before thine eyes, such that by thyself thou wouldst not issue forth therefrom ere thou wert weary. I have put it in thy mind for certain, that a soul in bliss cannot lie, since it is always near to the Primal Truth; and then thou hast heard from Piccarda that Constance retained affection for the veil; so that she seems in this to contradict me. Often ere now, brother, has it happened that, in order to escape peril, that which it was not meet to do has been done against one's liking; even as Alcmaeon (who thereto entreated by his father, slew his own mother), not to lose piety, pitiless became. On this point, I wish thee to think that the violence is mingled with the will, and they so act that the offences cannot be excused. Absolute will consents not to the wrong; but the will in so far consents thereto, as it fears, if it draw back, to fall into greater trouble. Therefore when Piccarda says that, she means it of the absolute will; and I of the other so that we both speak truth alike.”