Epistole (V, 1-30)

(1) Universis et singulis Ytalie Regibus et Senatoribus alme Urbis nec non Ducibus Marchionibus Comitibus atque Populis, humilis ytalus Dantes Alagherii fiorentinus et exul inmeritus orat pacem. (1) To all and singular the Princes of Italy, and the Senators of the Sacred City, as also the Dukes, Marquises, Counts, and Peoples, a humble Italian, Dante Alighieri, a Florentine undeservedly in exile, prayeth peace.
(2) [1]. «Ecce nunc tempus acceptabile», quo signa surgunt consolationis et pacis. Nam dies nova splendescit ab ortu auroram demonstrans, que iam tenebras diuturne calamitatis attenuat iamque aure orientales crebrescunt; rutilat celum in labiis suis, et auspitia gentium blanda serenitate confortat. (2) Behold now is the accepted time, wherein arise the signs of consolation and peace. For a new day beginning to break, revealing the dawn in the East, which even now is dispersing the darkness of our long tribulation. Already the orient breeze is freshening, the face of the heavens grows rosy, and confirms the hopes of the peoples with an auspicious calm.
(3) Et nos gaudium expectatum videbimus, qui diu pernoctitavimus in deserto, quoniam Titan exorietur pacificus, et iustitia, sine sole quasi eliotropium hebetata, cum primum iubar ille vibraverit, revirescet. Saturabuntur omnes qui esuriunt et sitiunt iustitiam in lumine radiorum eius, et confundentur qui diligunt iniquitatem a facie coruscantis. (3) And we too, who have kept vigil through the long night in the wilderness, shall behold the long-awaited joy. For the Sun of peace shall appear on high, and justice which, like the heliotrope, deprived of his light, had grown faint, so soon as he shall dart forth his rays, once more shall revive. All they that hunger and thirst shall be satisfied in the light of his radiance, and they that delight in iniquity shall be put to confusion before the face of his splendour.
(4) Arrexit namque aures misericordes Leo fortis de tribu Iuda; atque ullulatum universalis captivitatis miserans, Moysen alium suscitavit qui de gravaminibus Egiptiorum populum suum eripiet, ad terram lacte ac melle manantem perducens. (4) For the strong lion of the tribe of Judah hath lifted up his ears in compassion, and moved by the lamentations of the multitudes in captivity hath raised up another Moses, who shall deliver his people from the oppression of the Egyptians, and shall lead them to a land flowing with milk and honey.
(5) [2]. Letare iam nunc miseranda Ytalia etiam Saracenis, que statim invidiosa per orbem videberis, quia sponsus tuus, mundi solatium et gloria plebis tue, clementissimus Henricus, divus et Augustus et Cesar, ad nuptias properat. (5) Rejoice, therefore, O Italy, thou that art now an object of pity even to the Saracens, for soon shalt thou be the envy of the whole world, seeing that thy bridegroom, the comfort of the nations, and the glory of thy people, even the most clement Henry, Elect of God and Augustus and Caesar, is hastening to the wedding.
(6) Exsicca lacrimas et meroris vestigia dele, pulcerrima, nam prope est qui liberabit te de carcere impiorum; qui percutiens malignantes in ore gladii perdet eos, et vineam suam aliis locabit agricolis qui fructum iustitie reddant in tempore messis. (6) Dry thy tears, and wipe away the stains of thy weeping, most beauteous one; for he is at hand who shall bring thee forth from the prison of the ungodly, and shall smite the workers of iniquity with the edge of the sword, and shall destroy them. And his vineyard shall he let out to other husbandmen, who shall render the fruit of justice in the time of harvest.
(7) [3]. Sed an non miserebitur cuiquam? Ymo ignoscet omnibus misericordiam implorantibus, cum sit Cesar et maiestas eius de Fonte defluat pietatis. (7) But will he then have mercy on none ? Nay, for he will pardon all those who implore his mercy, since he is Caesar, and his sovereignty derives from the fountain of pity.
(8) Huius iudicium omnem severitatem abhorret, et semper citra medium plectens, ultra medium premiando se figit. (8) His judgements abhor all severity, for he punishes ever on this side the mean, while in rewarding he aims ever beyond the mean.
(9) Anne propterea nequam hominum applaudet audacias, et initis presumptionum pocula propinabit? (9) Will he then countenance the daring of the evil-doers, and drink success to the undertakings of the presumptuous?
(10) Absit, quoniam Augustus est. Et si Augustus, nonne relapsorum facinora vindicabit, et usque in Thessaliam persequetur, Thessaliam, inquam, finalis deletionis? (10) Far be it, for he is Augustus. And being Augustus shall he not take vengeance for the evil deeds of the backsliders, and pursue them even unto Thessaly, the Thessaly, I say, of utter annihilation?
(11) [4]. Pone, sanguis Longobardorum, coadductam barbariem; et si quid de Troyanorum Latinorumque semine superest, illi cede, ne cum sublimis aquila fulguris instar descendens adfuerit, abiectos videat pullos eius, et prolis proprie locum corvulis occupatum. (11) Put off from you, ye Lombard race, the barbarism ye have acquired, and if aught of Trojan and Latin seed yet survive in you, give heed thereto, lest when the eagle from on high, swooping down like a thunderbolt, shall descend upon you, he find his own young cast out, and the place of his offspring usurped by a brood of ravens.
(12) Eya, facite, Scandinavie soboles, ut cuius merito trepidatis adventum, quod ex vobis est presentiam sitiatis. (12) Up then, ye sons of Scandinavia, and so far as ye may show yourselves eager for the presence of him whose advent ye now justly await with dread.
(13) Nec seducat alludens cupiditas, more Sirenum nescio qua dulcedine vigiliam rationis mortificans. (13) And be not deceived by the wiles of avarice, which with a charm as of the Sirens of old is able to destroy the vigilance of your reason.
(14) Preoccupetis faciem eius in confessione subiectionis, et in psalterio penitentie iubiletis, considerantes quia «potestati resistens Dei ordinationi resistit»; et qui divine ordinationi repugnat, voluntati omnipotentie coequali recalcitrat; et «durum est contra stimulum calcitrare». (14) Come before his presence with confession, submitting yourselves unto him, and sing a psalm of repentance unto him with joy, remembering that 'whosoever resisteth the power, resisteth the ordinance of God'; and that whoso fighteth against the divine ordinance, kicketh against a will which is as the will of the Almighty; and 'it is hard to kick against the pricks'.
(15) [5]. Vos autem qui lugetis oppressi «animum sublevate, quoniam prope est vestra salus». Assumite rastrum bone humilitatis, atque glebis exuste animositatis occatis, agellum sternite mentis vestre, ne forte celestis imber, sementem vestram ante iactum preveniens, in vacuum de altissimo cadat. (15) But ye that groan under oppression, lift up your hearts, for your salvation is nigh at hand. Take the mattock of true humility, and break up the parched clods of your pride, making smooth the field of your minds, lest perchance the rain from heaven, coming before the seed has been sown, fall in vain from on high.
(16) Non resiliat gratia Dei ex vobis tanquam ros quotidianus ex lapide; sed velut fecunda vallis concipite ac viride germinetis, viride dico fructiferum vere pacis; qua quidem viriditate vestra terra vernante, novus agricola Romanorum consilii sui boves ad aratrum affectuosius et confidentius coniugabit. (16) Let not the grace of God be turned from you, as is the daily dew from the rock, but may ye conceive like a fertile valley, and put forth green, the green, that is, which shall be fruitful of true peace. And when your land shall be green with this verdure, the new husbandman of the Romans with greater love and more confidence shall yoke the oxen of his counsel to the plough.
(17) Parcite, parcite iam ex nunc, o carissimi, qui mecum iniuriam passi estis, ut Hectoreus pastor vos oves de ovili suo cognoscat; cui etsi animadversio temporalis divinitus est indulta, tamen, ut eius bonitatem redoleat a quo velut a puncto biffurcatur Petri Cesarisque potestas, voluptuose familiam suam corrigit, sed ei voluptuosius miseretur. (17) Forbear, forbear, from henceforth, well-beloved, who with me have suffered wrong, that the shepherd descended from Hector may recognize you as sheep of his fold. For though the temporal chastisement be committed to his hands from above, yet that he may be redolent of the goodness of Him, from whom, as from a point, the power of Peter and of Caesar doth bifurcate, he delighteth him in the correction of his household, but delighteth him yet more in showing them compassion.
(18) [6]. Itaque, si culpa vetus non obest, que plerunque supinatur ut coluber et vertitur in se ipsam, hinc utrique potestis advertere, pacem unicuique preparari, et insperate letitie iam primitias degustare. (18) Wherefore if ye be not hindered by that inveterate sin, which oft-times, like a serpent, is thrown on its back, and is turned against itself, ye may hence both the one and the other of you perceive that peace is prepared for each one, and may even now taste the first-fruits of the unlooked-for joy.
(19) Evigilate igitur omnes et assurgite regi vestro, incole Latiales, non solum sibi ad imperium, sed, ut liberi, ad regimen reservati. (19) Awake, therefore, all of you, and rise up to meet your King, ye inhabitants of Italy, as being reserved not only as subjects unto his sovereignty, but also as free peoples unto his guidance.
(20) [7]. Nec tantum ut assurgatis exhortor, sed ut illius obstupescatis aspectum. Qui bibitis fluenta eius eiusque maria navigatis; qui calcatis arenas littorum et Alpium summitates, que sue sunt; qui publicis quibuscunque gaudetis, et res privatas vinculo sue legis, non aliter, possidetis; nolite, velut ignari, decipere vosmetipsos, tanquam sompniantes, in cordibus et dicentes: «Dominum non habemus». (20) And I urge you not only to rise up to meet him, but to stand in reverent awe before his presence, ye who drink of his streams, and sail upon his seas; ye who tread the sands of the shores and the summits of the mountains that are his; ye who enjoy all public rights and possess all private property by the bond of his law, and no otherwise. Be ye not like the ignorant, deceiving your own selves, after the manner of them that dream, and say in their hearts, 'We have no Lord'.
(21) Hortus enim eius et lacus est quod celum circuit; nam «Dei est mare, et ipse fecit illud, et aridam fundaverunt manus eius». (21) For all within the compass of the heavens is his garden and his lake; 'for the sea is God's, and He made it, and His hands prepared the dry land'.
(22) Unde Deum romanum Principem predestinasse relucet in miris effectibus; et verbo Verbi confermasse posterius profitetur Ecclesia. (22) Wherefore it is made manifest by the wonders that have been wrought that God ordained the Roman Prince beforehand, and the Church confesses that He afterward confirmed him by the word of the Word.
(23) [8]. Nempe si «a creatura mundi invisibilia Dei, per ea que facta sunt, intellecta conspiciuntur», et si ex notioribus nobis innotiora; si simpliciter interest humane apprehensioni ut per motum celi Motorem intelligamus et eius velle; facile predestinatio hec etiam leviter intuentibus innotescet. (23) Verily if 'from the creation of the world the invisible things of God are clearly seen, being understood by the things that are made', and if through the things that are known those that are unknown are revealed to us, it is without doubt within the capacity of human understanding to comprehend the Mover of the heavens,and His will, from the motion thereof. This pre-ordination then will be readily apprehended even by such as are but casual observers.
(24) Nam si a prima scintillula huius ignis revolvamus preterita, ex quo scilicet Argis hospitalitas est a Frigibus denegata, et usque ad Octaviani triumphos mundi gesta revisere vacet; nonnulla eorum videbimus humane virtutis omnino culmina transcendisse, et Deum per homines, tanquam per celos novos, aliquid operatum fuisse. (24) For if we survey the past, from the first tiny spark of this fire, namely from the day when hospitality was denied to the Argives by the Phrygians, and, if time allow, review the events of the world's history down to the triumphs of Octavian, we shall see that certain of them have altogether transcended the highest pitch of human effort, and that God at times has wrought through man as though through new heavens.
(25) Non etenim semper nos agimus, quin interdum utensilia Dei sumus; ac voluntates humane, quibus inest ex natura libertas, etiam inferioris affectus inmunes quandoque aguntur, et obnoxie voluntati eterne sepe illi ancillantur ignare. (25) For it is not always we who act, but sometimes we are the instruments of God; and the human will, in which liberty is by nature inherent, at times receives direction untrammelled by earthly affections, and subject to the Eternal Will oft-times unconsciously becomes the minister thereof.
(26) [9]. Et si hec, que uti principia sunt, ad probandum quod queritur non sufficiunt, quis non ab illata conclusione per talia precedentia mecum oppinari cogetur, pace videlicet annorum duodecim orbem totaliter amplexata, que sui sillogizantis faciem Dei filium, sicuti opere patrato, ostendit? (26) And if these things, which are as it were the preliminaries for the proof of what we seek, do not suffice, who is there who will not be compelled to agree with me in the conclusion drawn from such premisses, namely the fact that the whole world was wrapped in peace for twelve years, whereby is revealed, as with accomplished fact, the face of its Syllogizer, namely the Son of God ?
(27) Et hic, cum ad revelationem Spiritus, homo factus, evangelizaret in terris, quasi dirimens duo regna, sibi et Cesari universa distribuens, alterutri iussit reddi que sua sunt. (27) And He, when, after He had been made man for the revelation of the Spirit, He was preaching the gospel upon earth, as if He were dividing.two kingdoms, apportioned the world to Himself and to Caesar, and bade that to each should be rendered the things that are his.
(28) [10]. Quod si pertinax animus poscit ulterius, nondum annuens veritati, verba Christi examinet etiam iam ligati; cui cum potestatem suam Pilatus obiceret, Lux nostra de sursum esse asseruit quod ille iactabat qui Cesaris ibi auctoritate vicaria gerebat officium. (28) But if an obstinate mind does not yet assent to the truth, and demands further proof, let it consider the words of Christ when He was bound; for when Pilate asserted his power against Him, our Light declared that power to be from above, of which he boasted who was exercising the office of Caesar by vicarious authority.
(29) «Non igitur ambuletis sicut et gentes ambulant in vanitate sensus» tenebris obscurati; sed aperite oculos mentis vestre, ac videte quoniam regem nobis celi ac terre Dominus ordinavit. (29) 'Walk ye not therefore as the Gentiles walk, in the vanity of their senses', shrouded in darkness; but open ye the eyes of your mind and behold how the Lord of heaven and of earth hath appointed us a king.
(30) Hic est quem Petrus, Dei vicarius, honorificare nos monet; quem Clemens, nunc Petri successor, luce Apostolice benedictionis illuminat; ut ubi radius spiritualis non sufficit, ibi splendor minoris luminaris illustret. (30) This is he whom Peter, the Vicar of God, exhorts us to honour, and whom Clement, the present successor of Peter, illumines with the light of the Apostolic benediction; that where the spiritual ray suffices not, there the splendour of the lesser luminary may lend its light.