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Adam (search for this): chapter 1
ed a unity in the human race, all of whose branches had worshipped the same God under divers names and aspects, had arrived at the same truth by different roads. We cannot understand a passage in the twenty-sixth Paradiso, where Dante inquires of Adam concerning the names of God, except as a hint that the Chosen People had done in this thing even as the Gentiles did. We believe that Dante, though he did not understand Greek, knew something of Hebrew. He would have been likely to study it as same. It is true that he puts all Pagans in Limbo, where without hope they live in longing, and that he makes baptism essential to salvation. Inferno, IV. But it is noticeable that his Limbo is the Elysium of Virgil, and that he particularizes Adam, Noah, Moses, Abraham, David, and others as prisoners there with the rest till the descent of Christ into hell. Dante's Limbo, of course, is the older Limbus Patrum. But were they altogether without hope and did baptism mean an immersion of the
William Wordsworth (search for this): chapter 1
fascination, a living soul behind them all and informing all, an intense singleness of purpose, a core of doctrine simple, human, and wholesome, though it be also, to use his own phrase, the bread of angels. Nor is this unity characteristic only of the Divina Commedia. All the works of Dante, with the possible exception of the De vulgari Eloquio (which is unfinished), are component parts of a Whole Duty of Man mutually completing and interpreting one another. They are also, as truly as Wordsworth's Prelude, a history of the growth of a poet's mind. Like the English poet he valued himself at a high rate, the higher no doubt after Fortune had made him outwardly cheap. Sempre il magnanimo si magnifica in suo cuore; e cosi lo pusillanimo per contrario sempre si tiene meno che non e. The great-minded man ever magnifies himself in his heart, and in like manner the pusillanimous holds himself less than he is. (Convito, Tr. I. c. 11.) As in the prose of Milton, whose striking likeness
Cardinal Poggetto (search for this): chapter 1
on that God would take him to himself after he had written of Beatrice such things as were never yet written of woman. It was literally fulfilled when the Commedia was finished twenty-five years later. Scarce was Dante at rest in his grave when Italy felt instinctively that this was her great man. Boccaccio tells us that in 1329 He says after the return of Louis of Bavaria to Germany, which took place in that year. The De Monarchia was afterward condemned by the Council of Trent. Cardinal Poggetto (du Poiet) caused Dante's treatise De Monarchid to be publicly burned at Bologna, and proposed further to dig up and burn the bones of the poet at Ravenna, as having been a heretic; but so much opposition was roused that he thought better of it. Yet this was duringthe pontificate of the Frenchman, John XXII., the reproof of whose simony Dante puts in the mouth of St. Peter, who declares his seat vacant, Paradiso, XXVII. whose damnation the poet himself seems to prophesy, Inferno,
Bella (search for this): chapter 1
and through her Dante, whose family, though noble, was of the lesser nobility, became nearly connected with Corso Donati, the head of a powerful clan of the grandi, or greater nobles. In 1293 occurred what is called the revolution of Gian Della Bella, in which the priors of the trades took the power into their own hands, and made nobility a disqualification for office. A noble was defined to be any one who counted a knight among his ancestors, and thus the descendant of Cacciaguida was excluded. Della Bella was exiled in 1295, but the nobles did not regain their power. On the contrary, the citizens, having all their own way, proceeded to quarrel among themselves, and subdivided into the popolani grossi and popolani minuti, or greater and lesser trades,—a distinction of gentility somewhat like that between wholesale and retail tradesmen. The grandi continuing turbulent, many of the lesser nobility, among them Dante, drew over to the side of the citizens, and between 1297 and
Florence (search for this): chapter 1
there is nothing that was not photographed upon his sensitive brain, to be afterward fixed forever in the Commedia. What Florence was during his youth and manhood, with its Guelphs and Ghibellines, its nobles and trades, its Bianchi and Neri, its kalarlyle says wrongly September); poisoned, it was said, in the sacramental bread, by a Dominican friar, bribed thereto by Florence. See Carlyle's Frederic, Vol. I. p. 147. The story is doubtful, the more as Dante nowhere alludes to it, as he certporary recognition of such a nature, so endowed and so faithful to its endowment, should be summed up in the sentence of Florence: Igne comburatur sic quod moriatur. In order to fix more precisely in the mind the place of Dante in relation to the To consider his hell a place of physical torture is to take Circe's herd for real swine. Its mouth yawns not only under Florence, but before the feet of every man everywhere who goeth about to do evil. His hell is a condition of the soul, and he co
Santa Croce (search for this): chapter 1
aphorical ashes of the man of whom she had threatened to make literal cinders if she could catch him alive. In 1429 See the letter in Gaye, Carteggio inedito d'artisti, Vol. I. p. 123. she begged again, but Ravenna, a dead city, was tenacious of the dead poet. In 1519 Michel Angelo would have built the monument, but Leo X. refused to allow the sacred dust to be removed. Finally, in 1829, five hundred and eight years after the death of Dante, Florence got a cenotaph fairly built in Santa Croce (by Ricci), ugly beyond even the usual lot of such, with three colossal figures on it, Dante in the middle, with Italy on one side and Poesy on the other. The tomb at Ravenna, built originally in 1483, by Cardinal Bembo, was restored by Cardinal Corsi in 1692, and finally rebuilt in its present form by Cardinal Gonzaga, in 1780, ail three of whom commemorated themselves in Latin inscriptions. It is a little shrine covered with a dome, not unlike the tomb of a Mohammedan saint, and is no
Shepherd (search for this): chapter 1
itics of this period, one has only to study the various histories. The result is a spectrum on the mind's eye, which looks definite and brilliant, but really hinders all accurate vision, as if from too steady inspection of a Catharine-wheel in full whirl. A few words, however, are necessary, if only to make the confusion palpable. The rival German families of Welfs and Weiblingens had given their names, softened into Guelfi and Ghibellini,— from which Gabriel Harvey Notes to Spenser's Shepherd's Calendar. ingeniously, but mistakenly, derives elves and goblins,— to two parties in Northern Italy, representing respectively the adherents of the pope and of the emperor, but serving very well as rallying-points in all manner of intercalary and subsidiary quarrels. The nobles, especially the greater ones,— perhaps from instinct, perhaps in part from hereditary tradition, as being more or less Teutonic by descent,—were commonly Ghibellines, or Imperialists; the bourgeoisie were very co
Urban (search for this): chapter 1
May. The Nouvelle Biographie Generale gives May 8 as his birthday. This is a mere assumption, for Boccaccio only says generally May. The indication which Dante himself gives that he was born when the sun was in Gemini would give a range from about the middle of May to about the middle of June, so that the 8th is certainly too early. This is the date given by Boccaccio, who is generally followed, though he makes a blunder in saying, sedendo Urbano quarto nella cattedra di San Pietro, for Urban died in October, 1264. Some, misled by an error in a few of the early manuscript copies of the Divina Commedia, would have him born five years earlier, in 1260. According to Arrivabene, Secolo di Dante, Udine edition of 1828, Vol. III. Part I. p. 578. Sansovino was the first to confirm Boccaccio's statement by the authority of the poet himself, basing his argument on the first verse of the Inferno,— Nel mezzo del cammin di nostra vita; the average age of man having been declared by
Arrivabene (search for this): chapter 1
, 1264. Some, misled by an error in a few of the early manuscript copies of the Divina Commedia, would have him born five years earlier, in 1260. According to Arrivabene, Secolo di Dante, Udine edition of 1828, Vol. III. Part I. p. 578. Sansovino was the first to confirm Boccaccio's statement by the authority of the poet him average age of man having been declared by the Psalmist to be seventy years, and the period of the poet's supposed vision being unequivocally fixed at 1300. Arrivabene, however, is wrong. Boccaccio makes precisely the same reckoning in the first note of his Commentary (Bocc. Comento, etc., Firenze, 1844, Vol. I. pp. 32, 33) an arrangement with Charles of Valois, who was preparing an expedition to Italy. Dante was meanwhile sent on an embassy to Rome (September, 1301, according to Arrivabene, Secolo di Dante, p. 654. He would seem to have been in Rome during the Jubilee of 1300. See Inferno, XVIII. 28-33. but probably earlier) by the Bianchi, wh
Longfellow (search for this): chapter 1
1814, six since 1850, beside several of the Inferno singly. Of these that of Longfellow is the best. It is only within the last twenty years, however, that the studdevote a special course of illustrative lectures to Dante; he was followed by Longfellow, whose lectures, illustrated by admirable translations, are remembered with gt and hands To God attributes, and means something else. Paradiso, IV. 40-45 (Longfellow's version). Whoever has studied medieval art in any of its branches need not ions won by prayer availed, as better expressing Ne la impetrare spirazion. Mr. Longfellow's translation is so admirable for its exactness as well as its beauty that ries out for death to come a second time and ease him of his sufferings. Mr. Longfellow'sfor, like the Italian per, gives us the same privilege of election. We frthe right-hand wheel Faith, Hope, and Charity. (Purgatorio, XXIX. 121.) Mr. Longfellow has translated the last verse literally. The meaning is, More than a thous
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