Paradiso section 2: Using a nautical metaphor, Dante advises his readers to follow him closely on this journey through Heaven. Dante and Beatrice arrive in the Sphere of the Moon as quickly as an arrow. Dante wonders how he can enter the opaque mass that surrounds them in this sphere. After deliberating on the subject, Dante decides that this phenomenon may help explain Christ's incarnation. Dante asks Beatrice to explain the cause of the dark spots on the moon. Beatrice responds by asking Dante to first assert his own theory on the topic. Dante proposes that the density of the moon varies across the surface. In refuting Dante's theory, Beatrice raises several detailed and complex counterpoints and proposes an experiment using mirrors to refute Dante's variable density idea. Instead, Beatrice explains that the energy and light emitted by God travel through the universe uniformly but hit heavenly bodies differently depending on the nature of the mass. Thus, Beatrice asserts, the differences depend on quality rather than on quantity, as Dante had argued.
Paradiso section 3: The cloudy faces of seven spirits appear in the haze and motion that they wish to speak with Dante. One of the spirits identifies herself as Piccarda Donati and explains that God assigned to this realm the spirits, such as inconstant nuns, that broke their vows with God. However, she continues, all the spirits in Heaven remain content regardless of their position relative to God. Dante asks the spirits if they ever hope to ascend in Heaven. Smiling, the spirits reply that they are happy with the station assigned to them through divine love. Dante learns that although God's grace shines on souls in varying degrees, all souls that enter Heaven feel perfectly blessed. Piccarda explains that she came to this station because her brother forced her to leave her convent to marry. Another spirit, Constance, confirms that her story resembles Piccarda's story. As Piccarda fades into the haze singing Ave Maria, Dante turns to Beatrice whose face has increased in brightness and beauty.
Paradiso section 4: Puzzled by two questions regarding Constance and Piccarda, Dante idles but does not broach the subjects with Beatrice. Reading his thoughts, Beatrice first addresses Dante's question about whether souls return to the sphere of Heaven from which they were born or if all spirits live in the Empyrean (the highest level). Beatrice explains that all spirits live in Empyrean but show their faces to Dante in the sphere with which they are associated. The human intellect, Beatrice states, must perceive spirits in this manner because men need to see things to believe them. Beatrice concludes her discourse by explaining why Plato was wrong in asserting that spirits return to the stars from which they came. Next, Beatrice responds to Dante's question about the fairness of blaming people for actions that are forced against them. Beatrice explains that fault lies in the acceptance of an act rather than in the act itself. Piccarda and Constance, for example, failed to return to their convents when they were free to do so. Dante wonders if people can pay for breaking vows by doing good deeds. Beatrice directs her dazzling gaze on Dante who must turn away because of the brightness of her eyes.
Paradiso section 5: Beatrice explains that her beauty and brightness increase as they ascend in Heaven because her joy increases. Beatrice finds joy in Dante's spiritual enlightenment. Beatrice then responds to Dante's last question by explaining that good deeds can never fully compensate for broken vows because when people break vows they exercise their most precious gift from God, free will, against God. Additionally, although a vow cannot be withdrawn, the things that one promises can be replaced by other things in the ratio of six (replacement deeds) to four (deeds originally promised). Beatrice then insists that all Christians must follow both the Old and New Testament when they make vows. As Dante and Beatrice rocket to the next sphere, Beatrice's increased radiance causes the whole sphere to brighten. Dante's heart leaps with delight in response to his beloved's beauty. Dante finds himself amidst a thousand souls. Dante begs the spirits to tell him who they are and how they came to this sphere. One spirit begins to glow more brightly as it begins to speak to Dante.
Paradiso section 6: The spirit addressing Dante here in the Sphere of Mercury belongs to Justinian, a sixth-century emperor. Best known for codifying Roman law, Justinian dives into a canto-long discussion of the Roman Empire-its history and the symbolism of the eagle. Some of the historical points raised by Justinian include: the establishment of Troy in Italy by Aeneas, the defeat of Hannibal, several important wars, Augustus, Tiberius, Titus, and Charlemagne. Justinian concludes by remarking on the evil of those (the Guelphs) who wish to replace the eagle (the symbol of the Roman Empire) with the lilies of France while the Ghibellines hope to claim the eagle as a symbol for their faction alone. Dante asks Justinian to discuss the nature of the spirits that appear in this sphere. Justinian responds that these spirits belong to people who were virtuous in life but neglected God because of their desire for fame and honor. A new spirit identifies himself to Dante as Romeo. Romeo states that although he served his master well, he was driven to a life in exile by jealous courtiers.
Paradiso section 7: Still in the Sphere of Mercury, Justinian's spirit rejoins the other lights in the sky. Confused by an issue raised by Justinian, Dante wishes he could ask Beatrice to answer his questions but refuses to ask her because of her reverence for her. Beatrice, however, can read Dante's unspoken thoughts so she gladly addresses Dante's question about the nature of vengeance. Dante wonders why it was just for Titus to destroy Jerusalem if the Crucifixion was just vengeance for the sins of man. Beatrice reminds Dante of the dual nature of Christ-human and divine. The Crucifixion of the human side of Jesus was just punishment for the sins of man but the Crucifixion of the divine side of Jesus was a sacrilege. Thus, the destruction of Jerusalem was just punishment for that sacrilege against God. Beatrice then responds to Dante's second question about why God chose Crucifixion as the way to redeem man. Beatrice explains that mankind was perfect when God first created humans but fell from grace because of Adam's sins. Redemption for these sins could only come through divine mercy and there is no example of greater divine mercy than Christ's sacrifice at the cross. Finally, Beatrice explains why men are incorruptible. Her explanation justifies the notion that bodies and souls will be resurrected at Judgment Day.
Paradiso section 8: Upon seeing Beatrice's beauty grow again, Dante realizes that they have ascended to the Sphere of Venus. A spirit approaches and identifies himself as a great ruler (Charles Martel) who was loved by Dante. Martel regrets the downfall of his family at the hands of poor rulers among its ranks. Happy to see his friend, Dante asks Martel to explain how his brother could be such a poor ruler while his father was so great. Martel explains that society must have diverse characters such as judges and mechanics. Differences between father and son are created by God according to a divine scheme and any irregularities in families are due to Providence. It is bad for society for men to overturn Providence so men who are born to be clergy members must become clergy members while men born to be warriors should become warriors.
Paradiso section 9: Charles Martel prophesies that great ill fortune will befall his family. A new spirit approaches Dante. The spirit identifies herself as Cunizza. Cunizza states that the fame of the spirit next to her will last for five hundred years but she does not identify the nearby spirit. Cunizza then criticizes the cruelty and mean spiritedness that prevails in her native land, Treviso. The outspoken Cunizza predicts that her neighbors will soon meet misfortune. As Cunizza departs, the famous but unnamed spirit steps forward. The spirit identifies himself as Folco. Folco reports that although he burned with desires during his lifetime, those memories cause him no pain now. Folco identifies another nearby spirit as Rahab, the harlot of Jericho. Despite her sinful life, Rahab earned salvation because she helped Joshua take Jericho. Folco censures Florence for its corruption but predicts that Rome will soon free itself from the vices that have befallen Florence.
Paradiso section 10: At this point, Dante urges his readers to think about the perfection of the universal plan. Dante points out the movements of the sun and of the stars that create the seasons on Earth. If the revolutions of the sun or of the stars strayed off path then everything on Earth would die. Suddenly, Dante realizes that he and his guide have entered the Sphere of the Sun, a realm filled with intense brightness. In that moment, Dante's consuming love for God surpasses his love for Beatrice. Beatrice and Dante find themselves encircled by a crown of dancing, glorious lights that sing a beautiful melody. A voice calls out from the crown that he will identify the spirits that surround the poet: Albert of Cologne, himself (St. Thomas Aquinas), Gratian, Peter of Lombard, and several others including Isadore of Seville, and Bede. The twelve figures again begin to dance around Dante and Beatrice in perfect harmony.
Paradiso section 11: Dante opens this Canto by musing on the senseless acts of mortals who pursue wealth and power. How trivial their pursuits seem in comparison to his journey with Beatrice. The dancing lights stop circling when St. Thomas addresses Dante. St. Thomas declares that to ensure the union between the Church and Christ, Providence appointed two pious leaders. The first leader, St. Francis of Assisi, gave up his wealth to devote himself to poverty. St. Francis attracted disciples who followed their leader by accepting poverty in their hearts and in their behavior-they walked barefoot and wore ragged clothing. St. Francis preached Christianity in Egypt and received the stigmata before he died. The second leader, St. Thomas instructs, was St. Dominic who instructed his followers in humility and service to God. Many of Dominic's followers, however, became greedy and now few people in the Dominican order remain faithful to St. Dominic's guidance.
Paradiso section 12: Still in the Sphere of the Sun, Dante notices a new ring of spirits encircle the first ring. The two rings sing and move in harmony. A voice from the second circle tells Dante that he too must extol the virtues of St. Dominic because St. Dominic and St. Francis were appointed by Christ to lead Christians back to God. The spirit then goes on to detail the life story of St. Dominic. Dominic was born in Calahorra where his mother had a prophetic dream about his greatness before he was born. Dominic became a great teacher and traveled great distances to preach his message. Dominic appealed to papal authority so that he could fight heretics. The spirit then turns to a discussion of St. Francis. He laments that factions within the Franciscan order are causing division. The speaker finally identifies himself as the Franciscan, Bonaventura, then names all twelve spirits in the second circle.
Paradiso section 13: Dante asks his reader to imagine the astronomical delights that surround him. We are asked to think of the twenty-four brightest stars that we know arranged in a double crown. The crowns circle in opposite directions as they sing about the glories of God and the dual nature of Christ. St. Thomas Aquinas reads the question about the wisdom of Solomon lingering in Dante's mind. Dante believes that both Adam and Christ had perfect wisdom so they should be placed above Solomon. St. Thomas explains that one cannot compare Adam and Christ to Solomon because they were created directly by God while a minister of God created Solomon. Solomon's wisdom, therefore, must be compared to the wisdom of other human rulers. St. Thomas admonishes Dante for coming to an uniformed conclusion and cites incorrect philosophers and sacrilegious teachers as examples people who did not practice sound judgment.
Paradiso section 14: Beatrice asks the spirits to explain whether or not the spirits will retain their radiance after Resurrection when they rejoin their bodies. The spirits sing a hymn to the Trinity three times then the voice belonging to Solomon responds. According to Solomon, spirits will retain their radiance because it is an expression of their inner joy. All bodily organs will develop the strength to withstand the extreme brilliance. When body and soul meet again at Resurrection, the spirit will attain infinite and perfect glory. A third crown surrounds the inner two and intensifies the brilliant light surrounding Dante. The poet must look away to avoid blinding himself. Beatrice comforts Dante and when he raises his eyes again, he realizes that they have entered the Sphere of Mars. Dante observes two beams of light that intersect to form a cross. Radiant spirits perform an intricate dance while they sing something that Dante cannot comprehend within the light beams. Overcome with joy, Dante states that this experience surpasses all of the pleasures he has known. However, Dante does make it clear that he had not yet viewed the beauty of Beatrice since they had ascended to the new sphere.
Paradiso section 15: The music in the Sphere of Mars stops abruptly as the light of a spirit blazes down from the cross to approach Dante. The cordial spirit expresses his delight at seeing his blood relative. Dante's ancestor speaks about issues too profound for Dante's comprehension then urges Dante to voice his questions. Dante expresses his gratitude for the spirit's cordial greeting and asks him to identify himself. The spirit is Cacciaguida, Dante's great-great-grandfather and the father of Alighiero, the family namesake. Cacciaguida explains that when he lived in Florence the city was modest and honorable. He was baptized in Florence and went on to serve Emperor Conrad II on a crusade. He died in battle as a martyr.
Paradiso section 16: Through his conversation with Cacciaguida, Dante realizes that ancestors must continually strengthen and bring honor to their bloodline if they hope to maintain the nobility of their blood. Dante urges his great-great-grandfather to tell him when he was born and to identify the other families that lived in Florence during his time. Cacciaguida indicates that he was born around 1100 A.D. Cacciaguida, however, does not want to enumerate on the lives of his contemporaries. Instead, he tells Dante that had the Church not fought against the Empire then Florence would not have captured towns in Tuscany from which refugees flooded into Florence. In conclusion, Dante's elder lists numerous families that were thought to be noble during his time but have lost their strength now. For some of the families, Cacciaguida notes the reason for their fall from grace.
Paradiso section 17: Dante asks his forefather to tell him what his future holds. Cacciaguida tells Dante that although God sees the future, He does not interfere with man's free will. Dante's great-great-grandfather then tells Dante that his exile from Florence will be the result of a plot concerning the pope. Cacciaguida prophesies the trials and tribulations that Dante will face in exile-that he will break from his fellow exiles, that he will find refuge with della Scala of Verona, and that he will meet Can Grande della Scala who will perform great deeds that relate to Dante. Dante asks his elder if he should report what he has learned when he returns to Earth. Cacciaguida urges Dante to reveal all that he has learned even if it hurts or angers people. Cacciaguida reminds Dante to be fearless and to let his poetic mission be his guide.
Paradiso section 18: Dante turns to Beatrice while Cacciaguida concentrates on his own reflections. Overcome by his beloved's radiant beauty, Dante doubts that he can properly describe the love that he feels from her. Beatrice prompts Dante to turn his attention back to Cacciaguida when the elder's expression seems to change. Cacciaguida decides to reveal the names of other spirits that dwell in the cross from which he came: Joshua, Judas Maccabaeus, Charlemagne, Roland, William of Orange, Renouard, Godfrey of Bouillon, and Robert Guiscard. As Cacciaguida names each heroic soldier, the corresponding light in the cross shines with greater brilliance. As Dante observes Beatrice's increasing beauty, he realizes that they have moved to the Sphere of Jupiter. The souls in this realm wheel through the air like birds, flying in formation to spell a message: "Diligite iustitiam qui iudicatis terram" (Love justice, o you who judge the Earth). Only the 'M' remains as the spirits fly away and rejoin the 'M' to form first a lily then an eagle. Dante prays to understand earthly justice through divine justice then he denounces the papacy, specifically indicting Pope John XXII.
Paradiso section 19: Still in the Sphere of Jupiter, the spirits forming the emblem of the eagle speak to Dante in unison. The eagle symbol states that it left piety and justice on Earth. When Dante asks for clarification, the spirits state that divine justice is so complex that not even Lucifer could understand it. Man, therefore, cannot hope to comprehend divine justice. Dante wonders how it is just that a man in India who has never heard of Christ could be denied a spot in Heaven. The eagle retorts that men can only accept the authority of the Scriptures to understand such issues. However, the eagle also explains that some non-Christians will find themselves closer to God on Judgment Day than will Christians who committed horrible sins. The eagle concludes by berating evil rulers.
Paradiso section 20: The spirits in the Sphere of Jupiter sing a glorious song then turn back to their discourse with Dante. The eagle reveals that the most honored spirits form the eye of the eagle. David stands at the very center of the eye while other great heroes such as Emperor Trajan, Hezekiah, Emperor Constantine, William II of Sicily, and Ripheus surround the eye. The eagle reads Dante's confusion about the fact that two pagans, Trajan and Ripheus, occupy such honored positions. The eagle explains that St. Gregory pulled Trajan out of Limbo through his prayers and that Ripheus knew about the coming of Christ and, believing in Christ, was baptized by the Christian virtues: faith, love, and hope. The eagle admonishes mortals for coming to hasty judgments while the souls of Trajan and Ripheus glow with pleasure.
Paradiso section 21: Beatrice's incredible beauty indicates to Dante that they have ascended to the Sphere of Jupiter. Dante sees a golden ladder upon which spirits move up and down. Dante asks one approaching spirit to explain why there is no singing in the sphere. The spirit responds that Dante's mortal ears cannot hear the singing and that he has descended down the ladder to make Dante happy. Dante asks why this spirit was nominated to greet him. The spirit glows and spins with glee because "Light from the Deity descends on [him]." However, the spirit cannot fathom why he was chosen to meet Dante and he urges Dante to tell mortals not to bother trying to resolve questions of predestination and other divine mysteries. The spirit identifies himself as St. Peter Damian and tells his holy story. St. Peter Damian concludes his discourse with a strong censure of degenerate prelates. Other spirits descend the ladder and join Damian in a clamorous shout that overcomes Dante.
Paradiso section 22: Beatrice explains that the thunderous shout of the spirits expresses the admonishment of the clergy for its deterioration. A brilliant light among the spirits on the ladder speaks to Dante. The spirit belonging to St. Benedict relates the story of how he founded a Benedictine monastery in Monte Cassino. He then points out two other spirits that devoted their lives to contemplation, St. Maccarius and St. Romualdus. Dante begs to see Benedict in his physical form and the saint replies that his wish can only be granted when he ascends to the highest level of Heaven. Benedict then rails against the current monastic life, calling monasteries "dens of thieves." Benedict then returns to his fellow spirits who mount the ladder in unison. Dante and Beatrice follow the saints up the ladder and arrive in the House of Gemini (Dante's own Zodiac sign). Dante turns to look downward and takes pleasure in how small and insignificant the Earth appears. After admiring the beautiful planets that circle below him, Dante turns his gaze to Beatrice once again.
Paradiso section 23: As Beatrice and Dante ascend to the Sphere of the Fixed Stars, Beatrice, her face aflame, gazes expectantly toward Heaven. As Dante's beloved announces the approach of Christ, Dante notices a great light surrounded by numerous smaller lights in the distance. At first Dante must lower his eyes from the shocking brilliance but with a smile that sends Dante into ecstasy, Beatrice urges her companion to view the divine scene. Dante sees the light of Christ rise above him, the Rose (Empyrean) that represents Mary, and the lilies that represent the apostles. A spinning light, representing Gabriel, circles the Rose and fills the air with sweet hymns devoted to Mary. Mary follows Christ's light to heights beyond Dante's perception. As she rises, spirits sing their adoration and call out her name. In praise of the righteous apostles, Dante exclaims, "Oh, in those richest coffers, what abundance is garnered up for those who, while below, on earth, were faithful workers when they sowed! Here do they live, delighting in the treasure they earned with tears in Babylonian exile, where they had no concern for gold. Here, under the high Son of God and Mary, together with the ancient and the new councils, he triumphs in his victory-he who is keeper of the keys of gold."
Paradiso section 24: Beatrice begs the gathered spirits to help teach Dante. The spirit belonging to St. Peter detaches from the group and begins to examine Dante on his understanding of faith. When St. Peter asks, "What is faith?" Dante cites Paul and replies, "faith is the substance of the things we hope for and is the evidence of the things not seen; and this I take to be its quiddity." Pleased, St. Peter presses Dante to elaborate on the uses of "substance" and "evidence" in this context. Dante responds that faith alone supports the belief in the divine ideas and images that have been revealed to him on this journey. This faith is "called a substance" and from this faith man must reason and make deductions that apply to the mortal world. In this way, faith is also "called an evidence." St. Peter accepts Dante's answer and asks the poet how he came to understand these issues. Dante replies that he learned about faith from the Holy Scriptures. In conclusion, Dante states his belief in the Trinity. St. Peter circles Dante three times to express his satisfaction and delight in Dante.
Paradiso section 25: Dante expresses his hope to return to Florence to be crowned a poet in the Baptistry. The spirit of St. James approaches and Beatrice asks the apostle to test Dante on the virtue of hope. St. James asks, "What is hope?" Beatrice interrupts Dante before he can respond by telling St. James that there is no man more hopeful than Dante and his journey to Heaven proves such. In response to St. James' question, Dante states, "Hope is the certain expectation of future glory; it is the result of God's grace and of merit we have earned. This light has come to me from many stars; but he who first instilled it in my hear was the chief singer of the Sovereign Guide (the psalms of David)." Dante goes on to elaborate on the promises of hope as explained in the Bible. A third light descends and dances joyfully with St. James and St. Peter. Beatrice explains that this light belongs to St. John. Following Beatrice's lead, Dante stares at St. John until the light blinds him. St. John teases Dante as a hush falls over the realm. Dante turns to Beatrice but cannot see her.
Paradiso section 26: St. John comforts Dante by reminding him that Beatrice can heal his blindness. Then, examining the poet on love and charity, the saint asks Dante who inspired him to seek such lofty goals. Dante replies that he found inspiration in John's gospels, God's words to Moses, and in the writings of Aristotle. The spirit then asks Dante to explain the force that binds him so closely to God. Dante confirms that Christ's sacrifice strengthens his love for God and that he loves all of God's creatures. Beatrice exclaims, "Holy, holy, holy!" and restores Dante's sight. A fourth spirit belonging to Adam greets Dante as he emerges from his blindness. Adam explains that God did not banish him from the Garden of Eden because he ate the forbidden fruit. Instead, God sent Adam away because he disobeyed God. Adam then reveals that he spend thousands of years in Limbo before he ascended to Heaven. Adam reports that he lived in Eden for only six hours and that the language that was spoken there was lost even before the Tower of Babel.
Paradiso section 27: "'Unto the Father, Son, and Holy Ghost, glory!'-all Paradise began, so that the sweetness of the singing held me rapt. Whet I saw seemed to me to be a smile the universe had smile." Still in the Sphere of Fixed Stars, Dante stands enraptured by the beautiful singing of the blessed. The light of St. Peter glows brilliantly compared to the lights around him. St. Peter denounces the modern papacy as degenerate and corrupt. Of the recent popes, St. Peter states, "He who on Earth usurps my place, my place, my place that in the sight of God's own Son is vacant now, has made my burial ground a sewer of blood, a sewer of stench, so that the perverse one who fell from Heaven, here above, can find contentment there below." St. Peter warns that punishment for these sins will soon come and urges Dante to speak out strongly against papal corruption when he returns to Earth. All of the spirits of the apostles, saints, and prophets ascend into the higher levels of Heaven as Dante gazes upon the Earth below. Dante turns to Beatrice as they move to the next level, the Primum Mobile. God's love powers this sphere which in turn controls the movement of all of the lower spheres. Beatrice points out that time begins in this sphere then she launches into a discourse about how the world has strayed. Beatrice remarks that men are not evil by nature. Children, she explains, display innocence and faith but turn vicious as they grow-especially now because no one governs well. However, Beatrice does believe that the world will find redemption.
Paradiso section 28: In Beatrice's eyes, Dante sees God in relation to his angels. When Dante turns from his beloved's eyes, he faces a tiny pinpoint of great brilliance surrounded by nine concentric circles of light. Beatrice explains that the center light is God and that the surrounding spheres that are closer to God derive more energy than do the spheres farther away. This pattern does not resemble the planetary system in which the outer spheres move faster. Beatrice explains that God lives beyond the planetary system and, thus, creates the contradictory phenomenon. Beatrice identifies the order of angels starting with the sphere closest to God: Seraphim, Cherubim, the Thrones, the Dominations, the Virtues, the Powers, the Principalities, the Archangels, and the Angels. While all of the angels gaze upward toward God, their powers are channeled down to the appropriate spheres in the universe. In conclusion, Beatrice reflects that Dionysis, a notable author who discussed angelic order, had been correct in his assertions.
Paradiso section 29: Reflecting on the center light of God, Beatrice pauses for a moment before she responds to several questions on Dante's mind. Beatrice explains that God created angels in his own reflection. God combined pure form and pure matter to create angels. Thus, St. Jerome's assertion that God produced angels before spirit and matter existed, was incorrect. After a band of angels was cast out of Heaven, the rest of the angels remained, circling the Heavens forever. Beatrice censures theologians and preachers who idly speculate about such matters as the nature of angels. These teachers contemplate divine mysteries at the expense of spreading and teaching the Gospel. Beatrice concludes her discussion of angels by pointing out that their diversity reflects the diversity of God's love for them: "The First Light reaches them in ways as many as are the angels to which It conjoins Itself, as It illumines all of them; and this is why (because affection follows the act of knowledge) the intensity of love's sweetness appears unequally."
Paradiso section 30: Of Beatrice's growing beauty, Dante writes: "If that which has been said of her so far were contained within a single praise, it would be much too scant to serve me now. The loveliness I saw surpassed not only our human measure-and I think that, surely, only its Maker can enjoy it fully." Again, as Beatrice's beauty increases, she and Dante ascend to the next level of Heaven, the Empyrean. Beatrice tells Dante that he will see angels and saints in their human form as they will appear at Resurrection. Momentarily blinded, Dante regains his sight to see a river of light flowing past him. Sparks fly out of the river and land on the flowers that line the banks. Beatrice prompts Dante to touch his eyes to the river. As he touches the light, the river turns into a sea and the sparks of the river transform into the shape of a giant rose. A thousand tiers form the petals of the rose and a great light shines from the center. Beatrice points to the few seats in the rose petals that are unfilled, one of which has been reserved for Emperor Henry VII. Beatrice explains that Henry will attempt to free Italy. The pope, Clement V, will stop Henry but find his punishment in Hell alongside Boniface VIII.
Paradiso section 31: Dante describes the angels swarming throughout the great Rose: "just like a swarm of bees that, at one moment, enters the flowers and, at another, turns back to that labor which yields such sweet savor, descended into that vast flower graced with many petals, then again rose up to the eternal dwelling of its love." Overcome with joy, Dante quietly gazes upon the fiery faces of the blessed. However, when Dante turns to question Beatrice, he finds that his beloved no longer stands beside him. Instead, St. Bernard instructs Dante to turn his attention to the seat in the Rose where Beatrice now sits. Dante expresses his profound gratitude to Beatrice who turns to him and smiles sweetly. St. Bernard tells Dante to look at the highest tier to gaze upon Mary who sits enthroned in light and surrounded by thousands of angels that sing joyously.
Paradiso section 32: St. Bernard explains the arrangement of the tiers of the Rose and points out several notable characters surrounding Mary: Eve, Rachel, Sarah, Rebecca, Judith, and Ruth. These Old Testament women form a dividing line between Christians who believed in Christ before he was born and those who believed in him after he took human form. Opposite the line of women, sit the male saints: St. Francis, St. John the Baptist, St. Benedict, and St. Augustine. Adults occupy the upper tiers of the Rose while infants sit in the bottom tiers. St. Bernard again asks Dante to gaze upon Mary whose brilliance will prepare him to lay his eyes on Christ. As Dante turns to Mary the entire assembly of angels sings "Ave Maria" with tremendous joy. St. Bernard points out more important figures gathered around Mary: Adam, Peter, John the Apostle, Moses, St. Anne, and St. Lucy. Dante's guide instructs him that he must earn Mary's grace before Christ will be revealed to him.
Paradiso section 33: St. Bernard prays to Mary on Dante's behalf. St. Bernard beseeches the mother of Christ to grant Dante a vision of God and the power to recount his journey on his return to Earth. Pleased by St. Bernard's pious words, Mary turns her gaze toward the center light and St. Bernard prompts Dante to follow Mary's lead. Dante looks up into the light and receives a glorious vision that he cannot fully recount because he has lost memory of it. He still feels the emotion of the experience but he cannot recall the details of the encounter. He invokes God to help him recall the scene so that he can tell the world about it. Dante writes that he gazed into the light until he saw "substances, accidents, and dispositions" of the universe bound together by love into a single volume. Dante reveals that he saw within the Eternal Light, three circles of different colors reflecting each other. In one of the circles he saw a human face that puzzled him completely. Finally, a great flash of revelation brought his desires and will into alignment. The revelation, Dante reports, was caused by God's love, the love "that moves the sun and the other stars."
