Would he not turn to individual nations (in the spirit of _Mon._ i. 5) and say: “See to it that this principle of freedom and justice rules throughout; that the spirit which looks ‘only to God and the good of man’[76] inspires all your life-circles: the Home, the City, the Province, the entire Nation. See to it that the brotherly, unselfish, co-operating spirit has sway not only between the members of the various classes and groups and interests of which your nation is composed, but that it dominates also the relations of class to class and group to group? What can better guarantee internal peace in a composite, democratic community, than that each of the elements of which it is composed shall be dominated by a single spirit—the spirit of free fellowship, which is the surest antidote[77] to the anti-social poison of greed and self-assertion?” Would he not also see that the maintenance of such a spirit demands also a Spiritual Authority, one and forceful? The “Sun and Moon” of Spiritual and Temporal Authority of the _Monarchia_,[78] which in the _Purgatorio_ have become “two Suns,” to light men on the earthly and the heavenly path, he would find still essential in a “World made safe for Democracy.” In 1300, he found the Spiritual Sun usurping the powers of the Temporal, and so putting them out of gear.[79] The Roman Prelate had annexed the Roman Prince’s sword and united it incongruously with his own pastoral staff— Soleva Roma, che ’l buon mondo feo Due soli aver, che l’ una e l’ altra strada Facean vedere, e del mondo e di Deo: L’ un l’ altro ha spento; ed è giunta la spada Col pasturale, e l’ un con l’ altro insieme Per viva forza mal convien che vada; Pero che, giunti, l’ un l’ altro non teme. To-day he might rather see the Spiritual Sun eclipsed by the Temporal. Religious sanctions will be needed to inspire and elevate the democratic and multi-personal successor of the “Roman Prince” as the guardian of the world’s Justice and Freedom. God Himself is the “Living Justice,”[80] and He alone can wean human hearts from envy and that to which envy leads— ... Addolcisce la viva giustizia In noi l’ affetto sì che non si puote Torcer già mai ad alcuna nequizia. And “Where the Spirit of the Lord is, there is Liberty.”[81] For Freedom’s sake and Justice’s sake, Dante would demand some independence still, of the Sword and the Pastoral Staff. He would demand (to modify Cavour’s famous phrase) “a free Church in a league of free States”—a unified Church to match the union of Peoples; a democratic Church to inspire a democratic World, no longer an Ecclesiastical Autocracy, but a Federation (shall we say?) of free National Churches, parallel to the Temporal Authority of the future—the United States of the World. A democratic world, indeed, yet an “Empire” too, after all; gladly submissive to the perfect sway, over Church and State alike, of the King of Kings[82]— ... Quello imperador che là su regna: