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.” Such was the current of the holy stream which issued from the fount whence every truth flows forth; and such it set at rest one and the other desire.