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Ixxi " Ed io: By what philosophy hath taught. And by the revelation flowing hence. This love in me its first impression wrought. Con la predetta conoscenza viva, Tratto m' hanno del mar dell' amor torto, E del dritto m' han posto alia riva. Si com' io tacqui, un dolcissimo canto Ri8on6 per lo cielo ; e la mia donna Dicea con gli altri: The being of the world ; and mine own being ; The death which he endured, that I should live ; And that, which all the faithful hope, as I do ; To the forementioned lively knowledge join'd ; Have from the sea of ill-love saved my bark.

And on the coast secured it of the right. I love the leaves whence all the garden blooms Of the eternal Gardener with love Proportioned to his gifts to them of good. Peter utters the indignant rebuke of his successors in the apostolic see for their intolerable ava- rice and worldly spirit, denounces the speedy vengeance of heaven, and then delivers his final commands to the poet: Ma 1' alta providenza che coo Scipio Difese a Roina la gloria del monduj Succori k tosto si com' io concipio: E tu, figluol, che per lo mortal pondo Aocor giu tornerai, apri la bocca, E non asconder quel ch' io noD ascoudo.

To what a vile conclusion must thou stoop! But the high providence, which did defend. Through Scipio, the world's empery for Rome, Will not delay its succour: Who through thy mortal weight shalt yet again Return below, open thy lips, nor hide What is by me not hidden. Yet the ingenuity of a celebrated critic can discover in it a motive, and draw an inference, very opposite to ours. It is upon it principally that Ugo Foscolo builds his bold hypo- thesis ; in which there is much that is reasonable and proba- ble, but mingled with what is fanciful and unwarranted, and OF DANTE.

Ixxiii which if true would reduce the confession of faith to a mere parody, and cast an indelible stain on the poem of Dante. The hypothesis is briefly this. Paul, he was transported to heaven, to hear divine revelations, and to receive an apostolic commission to preach the truth and to spread it over the earth ; that this assumption to heaven was an illusion, perhaps, in which he himself believed ; that the ex- amination by St. Peter, if not an illusion, is a device to pro- claim his faith in the pretended revelations which called for this great reform ; that his profession of hope to St.

James shows his confidence in its speedy accomplishment ; and that his charity as professed to St. John is not unlimited and ex- tended even to his enemies, but confined to the good, and proportioned to their worthiness ; nor is it irreconcilable with punishment of the bad and the gratification of revenge.

It is fiirther observed by Foscolo, that the three saints who examine Dante are the three who constitute St. Paul an apostle, and that St. Peter consecrates Dante to his mission by the imposition of hands. Peter; but such is not Foscolo's idea, who represents the conviction of Dante to be, that the priesthood and the church were not separable or different, and that to correct them it was necessary to change them ; and that his wish therefore was, not merely to effect reform in the conduct of the Church of Rome, but a change in dogma as well as discipline ; and to be the founder of a new school of religion, in which the truths revealed to him in heaven should be reconciled with the doctrines of the ancient philosophers.

Pietro Io cinse del la sua luce ; non a dargli missione d' apostolo, di Messia, di Maometto novello cosa da Dante condannata piu volte , ma a coronare la schietta fede di lui.

Ixxv Foscolo himself desires us to receive them in the meantime only as an hypothesis. II Poema Sacro fii dettato per quella missione. Cosi le facolta tutte quante dell' anima sua s' esercitavano simultanea- mente Occupate a proteggere la religione dal " pastorale con- giunto alia spada " disperatissima impresa!

Ixxvii ' La Chiesa militante alcun figliolo Non ha con piU speranza, com' h scritto Nel Sol che raggia tatto il nostro stuolo ; Perd gU e cooceduto, che d' Egitto Vegna in Gerusalemme, per vedere Anzi che il militar gli sia prescitto.

Forse in altro secolo, forse anche nel suo, sotto accident! Frattanto la ragione sufiiciente della conferenza di Dante nelF aula piu secreta del Cielo, venne dissimulata dai commentatori forse per giusta prudenza. Ixxix rime della commedia; e tendente ad adempiere i fini della milizia Apostolica.

Faded my brow, be destin'd to prevail Over the cruelty, which bars me forth Of the fair sheep-fold, where, a sleeping lamb.

The wolves set on and fain had worried me ; With other voice, and fleece of other grain, I shall forthwith return ; and, standing up At my baptismal font, shall claim the wreath Due to the poet's temples: Saint Peter had encircled thus my brow. Primus ego in patriam mecum, modo vita supersit, Aonio rediens deducam vertice Musas — Et viridi in campo templum de marmore ponam — Ipse caput tonsae foliis ornatus olivse.

I first into my native land shall bring The muses with me from the Aonian Mount ; A marble temple on the plain shall rise. And there my brow with olive be adorn 'd. Dante fece magico uso di tutte: Foscolo was prevented by death from giving the promised corroboration of his extraordinary hypothesis, which must be considered a most mistaken one that has obtained notoriety from its originality and the celebrity of the author.

As to the new school of religion, which was to combine philosophy and Christianity, we may refer its existence entirely to the unsettled and unhappy state of Fos- colo's religious principles, which his friend Silvio Pellico has recently recorded in stanzas to his memory: Vate era sommo, ed avea cioto 1' armi, E alter!

Or de' mondi il Signor gli traluoea. The interpretation of symbols must be dependent on the views and ingenuity of the expounder, and the meaning may be plausibly twisted to support even contradictory theories. Who joumey'd on, and knew not whither ; so did Sabellius, Arius, and the other fools. Who, like to scymitars, reflected back The Scripture-image by distortion marr'd. Who being blind presume to be your guides. Voi non andate giii per un sentiero, Filosofando, tanto vi trasporta L' amor deir apparenza e '1 suo pensiero.

Pure and without disguise ; which they below. Equivocating, darken and perplex. So that men, thus at variance with the truth. Dream, though their eyes be open ; reckless some Of error ; others well aware they err. To whom more guilt and shame are justly due. Each the known track of sage philosophy Deserts, and has a bye -way of his own ; So much the restless eagerness to shine. And love of singularity, prevail. Yet this, offensive as it is, provokes Heaven's anger less, than when the book of Grod Is forced to yield to man's authority.

Or from its straightness warp'd. There are some commentators who err in maintaining the orthodoxy of Dante in every the minutest particular. But the plain and obvious sense of the Commedia is religious and sound, and is not to be borne down by a possible and opposite sense, derived only from a OF DANTE. Ixxxv subtile and ingenious interpretation of dark allegories and ambiguous phraseology: He somewhat jesuitically excuses it thus: Or cio solo contrasta alia Pontificia infallibilita, e non V errore contro la Fede del Pon- tefice, come privata persona.

E chi bramasse veder egregi- amente trattata una tal distinzione, puo leggere il capo 24 del Trattato sopra la infallibilita Pontificia, Opera di D. In their disputes with the Jansenists they make the monstrous assertion that J.

The scandal is exorbitant, and can hardly be excused by any good Catholic, though he must admire the excellent moral that is made to flow from it, and the lesson it conveys in rightly understanding and estimating absolutions and plenary indulgences. The Pope is Boniface the Eighth, and the person whom he tempts to sin is Guido da Montefeltro, a celebrated general, who, after much vicissitude of fortune, finally retired from the world, and in took the vows of a Franciscan friar.

Dante — "And who art thou, I prythee, tell me now ; Be not less gentle than the rest ;— so may Thy name on earth uphold a lofty brow. A soldier once — I next around me tied St. Francis' cord, in hopes to purge my crime ; And truly had those hopes been verified.

But that the mighty Priest, whom evil take. Allured me to my sins a second time ; And how, and why, I will relation make. While flesh and bone encompass'd me around, My mother's gift, my deeds resembled less The lion than the fox: The world's far limits sounded with my fame. But when I saw that time of life begin. When every man, the port approaching, ought To coil the ropes and take the canvass in ; — What first had pleased me, irksome seem'd to grow ; And to repentance and confession brought, I had been blest ; — alas, how wretched now!

Or e'er had trafficked in the Saltan's landf, Regarded not his own exalted state And holy office, nor my sacred cord. Which should the form it girds attenuate: Again he said to me: Heaven, as thou know'st, I have the power at will To lock or unlock ; hence the keys are twain. Which erst my predecessor prized so ill.

When silence could procure me little gain ; And I: I A fortress belonging to the Colonna family. Ixxxix Because he has of fraud the adviser been. Since which, my hand hath held him by the hair. Al Muratori non rincresceva d' accoglierla ; ma la rafferma solamente con la parafrasi latina di Benvenuto da Imola; e la traduce lunga com' e, per con- cludere: The submis- sion of private judgment in religion is enforced in many pas- sages of the Commediay of which it may not be uninteresting to produce some examples ; but a few preliminary observa- tions seem desirable.

Virgil, the repre- sentative of heathen philosophy, is his guide through the Inferno and Purgatorio, as far as the terrestrial paradise, where, on the appearance of Beatrice, he vanishes. Beatrice, the symbol of Christian philosophy, and more especially of theology, then becomes his guide, and conducts him through the Paradiso to the Empyreum ; there vanishes, having first commended him to St.

XCl by the sight of the highest of mysteries and of the Beatific Vision. Che non mi lascerebbe ire a' martin L' angel di Dio che siede 'n su la porta: L' altra che val, che 'n Ciel non d udita? Ho da aspcttar tanti anni quanti ne vissi, Venturi.

The dialogue is as follows: Their progress to a blessed state to speed ; ' O thou, my light I thy text, it seems, hath given Denial to the doctrine,' I began, ' That prayers can alter the decrees of Heaven: Yet such the faith these spirits entertain.

Will all their hopes then prove of no avail? Or is thy writing not to me made plain V ' Plain is my writing,' straightway he rejoin'd, ' Nor will their cherish'd expectations fail. If thou consider with a thoughtful mind: For Judgment stoops not from his lofty seat. Since from the Almighty was disjoin'd their prayer. But on my answer do not thou rely. Unless confirmed by her who is the light That shines between the truth and mental eye.

Know'st thou my meaning? Beatrice I mean ; — She, blest and joyous, on the verdant height Of this fair mountain shall by thee be seen.

So much propriety of each in good Increases more, and heighten d charity Wraps that fair cloister in a brighter flame. Diss' io, che se mi fosse pria taciuto ; E piii di dubbio nella mente aduno. How can it chance, that good distributed. The many, that possess it, makes more rich. Strikes darkness from true light.

The highest good Unlimited, ineffable, doth so speed To love, as beam to lucid body darts. Giving as much of ardour as it finds. The sempiternal effluence streams abroad. If these my words avail not to allay Thy thirsting, Beatrice thou shalt see.

Who of this want, and of all else thou hast. Shall rid thee to the ftdl. La nobile virtii Beatrice intende Per lo libero arbitrio, e per6 guarda Che r abbi a mente s' a parlar ten prende. Hence lay we down, that from necessity Each love that springs in you derives its source ; But in yourselves the powers to check it lie.

Free-will is term'd ' the noble faculty ' By Beatrice ;— if then 'tis named by her. Remember to bear this in memory. Dante supposes the following lines to be delivered by the spirit of Cacciaguida: More than the vessel, hurried down the flood. Is driven by the eye that looks on it.

The presumption of man in ever daring to question the motives and justice of Providence, and in hesitating to submit instantly where Scripture is pre- cise, however incomprehensible, is condemned in many pas- sages of the Commediay in no one more forcibly and beautifully OF DANTE.

XCvii than where Dante's thoughts are read in the heaven of the Just, when he was reflecting on the impossibility of salvation without Christian faith, and on the consequent future state and hapless doom " Of the poor Indian, whose untutor'd mind Sees God in clouds, and hears him in tiie wind. Whose soul proud science never taught to stray. Finding no food on earth. Com' occhio per lo mare entro s' interna: In pelago nol vede: E tutti Buoi voieri ed atti buoni Sono, quanto ragione umana vede, Senza peccato in vita od in sermoni: Muore non battezzato e senza fede ; Ov' h questa giustizia che '1 condanna?

Certo a colui che meco s' assottigtia, Se la Scrittura sovra Yoi non fosse. Da dubitar sarebbe a maraviglia. Cotanto h giusto quanto a lei consuona.

As eye doth in the sea ; which, though it mark The bottom from the shore, in the wide main Discerns it not ; and ne'ertheless it is ; But hidden through its deepness. As far as human reason sees, are good ; And he offendeth not in word or deed: But unbaptized he dies, and void of faith. Where is the justice that condemns him? And who art thou, that on the stool wouldst sit. To judge at distance of a thousand miles With the short-sighted vision of a span?

To him, who subtilizes thus with me. There would assuredly be room for doubt Even to wonder, did not the safe word Of Scripture hold supreme authority. O animals of clay! The primal will, that in itself is good. Hath from itself, the chief Good, ne'er been moved.

Justice consists in consonance with it. State contenti, umana gente, al quia ; Che se potuto aveste veder tutto, Mestier non era partorir MaHa. Insensate he, who thinks with mortal ken To pierce Infinitude, which doth enfold Three Persons in one substance. And be contented ; for had all been seen. No need there was for Mary to conceive. Ma vedi, molti gridan Cristo, Cristo, Che saranno in giudizio assai men prope A lui che tal che non conobbe Cristo.

Who hath not a believer been in Christ, Either before or aAer the blest limbs Were nail'd upon the cross. In judgment, further off from him by far.

Than such to whom his name was never known. That comes to all! Per me si va nell' etemo dolore: Per me si va tra la perduta gente. Lasciate ogni speranza voi ch' entrate. Through me ye pass to sorrow without end: Through me ye pass among the people lost.

All hope abandon ye who enter here. Per tai difetti, e non per altro rio, Semo perduti, e sol di tanto offesi, Che senza speme vivemo in desio. And among such am I. And for no other evil we are lost. Afflicted only so far that we live Desiring without hope. Israele col padre e co' suoi nati, E con Rachele per cui tanto fe': Ed altri molti, e feceli beati: E vo' che sappi che dinanzi ad essi, Spiriti umani non eran salvati. He forth the shade of our first parent drew, Abel his child, and Noah righteous man.

Of Moses lawgiver for faith approved. Of Patriarch Abraham, and David king. Nor without Rachel whom so hard he won. And others many more, whom he to bliss Exalted. Before these, be thou assured. No spirit of human kind was ever saved. Mira colui con quella spada in mano, Che vien dinanzi a' tre siccome sire.

Quegli h Omero, poeta sovrano: L' altro h Orazio satiro, che viene ; Ovidio h' 1 terzo, e V ultimo d Lucano. Cosl vidi adunar la bella scuola Di quel signor dell' altissimo canto, Che sovra gli altri, com' aquila, vola. Petrarch gives the first to Plato, the second to Aristotle.

Tutti 1' ammiran, tutti onor gli fanno. Here we see poets, philosophers, statesmen and warriors, characters so various, and some of them of merit so doubtful, except to the all-seeing eye, Democritus, Averrois, and Saladin for example, as to occasion surprise at the favour shown them, and calculated to encourage hope that the heathen elysium at least may be closed against few who are not wanting in mo- rality, though they may be deficient in the three theological virtues.

It should be borne in mind, however, that this ely- sium of Dante is the abode of very imperfect happiness, where there is absence of suffering, but not accompanied with con- tentment, and where the sigh of unsatisfied desire is heard incessantly. Al qual aggiunge a chi dal cielo k dato ; Aristotele poi, pien d' alto ingegno.

Of men, women, and infants. Amor di yero ben pien di letizia, Letizia che trascende ogni dolzore. O vita intera d' amore e di pace! O senza brama sicura ricchezza! Dante represents Predestination, Election and Grace, as ex- ceptions to the boundless knowledge communicated by the beatific vision ;— " Ov' ogni cosa dipinta si vede.

The mystic eagle says, " O predestinazion, quanto rimota E la radice tua da quegli aspetti Che la prima Cagion non veggion tota!

Per farmi chiara la mia corta vista. Data mi fu soave medicina. Not yet the number of the elect do know. And sweet it is in ignorance to be. Because our bliss is doubly sanctified. In that the will of God, and ours agree.

To clear the mist from my short-sighted view. Was given to me a soothing medicine. The limits and first spring of divine grace are declared to be equally unsearchable. Bat boundless Wisdom, boundless Mercy, may Find e'en for those bewildered souls a way: If from His nature foes may pity claim. Much more may strangers who ne'er heard his name.

And though no name be for salvation known. But that of his eternal Son alone ; Who knows how far transcending goodness can Extend the merits of that Son to man? Who knows what reasons may his mercy lead ; Or ignorance invincible may plead? Not only Charity bids hope the best. But more the great Apostle has express'd ; That if the Gentiles, whom no law inspired, By nature did what was by law required ; They, who the written rule had never known.

Were to themselves both rule and law alone: To nature's plain indictment shall they plead ; And by their conscience be condemned or freed. She is pointed out to Dante in the sphere of Venus. Come raggio di sole in acqua mera. Who of this light is denizen, that here Beside me sparkles, as the son-beam doth On the clear wave. She to this heaVen, at which the shadow ends Of your sublunar world, was taken up. First, in Christ's triumph, of all souls redeem'd.

When Dante is in the sphere of Jupiter, the sixth heaven, he sees the beatified souls of the Just so disposed as to form, collectively, the figure of an eagle, the symbol of the Roman Empire, and of his ideal universal Monarchy. This high honour is conferred on the fifth splendour in reward for his justice, which is commemorated by Virgil, who records his falling bravely in battle on the night of the burning of Troy. Deserved a better fate ; but to the Gods It otherwise appear'd. Fifth of the saintly splendors?

Dante relates a beautiful trait of the kindness and humility of Trajan's disposition. He supposes it to be represented in one of the sculptures on the marble face of the rock which encircles the terrace of Purgatory where pride is punished. Gregorio magno chosen Pope A. The mighty victory of St. Gregory was the victory over death and Satan by the releasing the soul of Trajan from Hades, and is thus related by an old commentator: Sed Deus, ne justitia deficcret, dixit per Angelum Gregorio: CXI Di lagrime atteggiata e di dolore.

Dintomo a lui parea calcato e pieno Di cavalieri ; e V agugUe nell' oro Sovr' esso, in vista, al vento si movieno. La miserella infra tutti costoro Parea dicer: Ed egli a lei rispondere: Ora aspetta Tanto, ch' i' tomi: Signer mio Come persona in cui dolor s' sfiretta , Se tu non torni?

Chi fia dov' io. La ti fwck, ed ella: L' altrui bene A te che fia, se '1 too metti in obblio? Or ti conforta ; che conviene Ch' i' solva il mio dovere anzi ch' i muova: Giustizia vuole, e pietk mi ritiene. A widow at his bridle stood, attired In tears and mourning.

Round about them troop'd Full throng of knights ; and overhead in gold The eagles floated, struggling with the wind. The wretch appear'd amid all these to say ; ' Grant vengeance.

My son is murder'd. If thou neglect thy own? So justice wills ; and pity bids me stay. Colui che luce in mezzo per pupilla. Fa il cantor dello spirito santo, Che r area traslatd di villa in villa: Ora conosce '1 merto del sno canto In quanto affetto in del suo consiglio.

Per lo remonerar ch' h altrettanto. De' cinque che mi fan cerchio per ciglio, Colui che pid al becco mi s' accosta. La vedovella consol6 del figlio: Ora conosce quanto caro costa Non seguir Cristo, per l' esperienza Di questa dolce vita e dell' opposta.

Are chief of all the greatest. CXUi That make the circle of the vision, he. How dear it costeth not to follow Christ ; Both from experience of this pleasant life. And of its opposite. De' oorpi suoi non nsdr, come credi, Gentili, ma Cristiani in ferma fede. Quel de' passuri, e quel de'passi piedi: L' anima gloriosa onde si parla, Tomata nella came in che fu poco, Credette in Lui che poteva aintarla: C credendo, s' accese in tanto fuoco Di vero amor, ch' alia morte seconda Fu degna di venire a questo giuoco.

Cause thee to marvel, in that thou bdiold'st The region of the angels deck'd with them. One from the barrier of the dark abyss. Where never any to good will return. Came back unto his bones. Of lively hope Such was the meed ; of lively hope, that wing'd The prayers t sent up to God for his release. And put power into them to bend his will. The glorious spirit, of whom I speak to thee, A little while returning to the flesh.

Believed in him, who had the means to help ; And, in believing, nourish'd such a flame Of holy love, that at the second death He was made sharer of these realms of joy. The extravagance of this legend which ascribes so great a miracle to the efficacy of the prayers of Pope Gregory I. J The prayers of Pope Gregory I. Comento, II Among other horrid martyrdoms was that of St. Ignatius, Bishop of Antioch, the disciple of St. John the Evangelist, who was torn to pieces by wild beasts in the public theatre at Rome.

The anonymous author of " L'Ottimo Comento" a contemporary of Dante, and who says he was personally intimate with him, relates seriously of St. Ignatius, that when his heart was cut in pieces the name of Christ was found on every particle of it, written in letters of gold. This may serve to show that to appreciate the Commedia fairly, and the enlightened mind of its author, the manners, ignorance, and superstition of the thirteenth century must always be kept in view. It was the will of the Saviour, and that is enough.

But to pretend, and to propagate the belief that a mere man could have accomplished such a miracle as this, dishonours and prejudices the Church that gives it countenance. Its truth is never questioned by any one of the old Commentators of the Commedia, who in this may have been restrained per- haps as much by fear of the Inquisition as by credulity. The Jesuit Venturi, is the first who after relating it, not disrespectfully, observes that it is treated as fabulous and quite improbable by Baronio and Bellarmino.

Tommaso d' Aquino with the following qualification, " De omnibus talibus dici oportet quod non erant in Inferno finaUter deputati. Oregorio intenerito delle morali virtu di questo imperadore. Lombardi, in excuse of his client, fairly observes, that a poet who is privileged to feign may surely be allowed to embellish his work with a history which is celebrated and generally credited, though by some its corectness may be disputed. The following extracts give clearer evidence of his liberality, at the same time that they confirm the position of his attachment to Papacy, and to the peculiar tenets o Romanism.

Dante has ascended with Beatrice from the terrestria Paradise to the heaven of the moon. Drizza la mente in Dio grata, mi disse, Che n' ha congiunti con la prima Stella. Whence she, to whom no care of mine was hid. Turning to me, with aspect glad as fair, Bespake me: The order of the spheres has been already pointed out in the remarks on the ConvitOy p. Beatrice informs Dante that the spirits whom he sees had been placed in the moon through failure of a vow: Qui rilegate per manco di voto.

She says to him " lo fui nel mondo vergine sorella: Ma riconoscerai ch' io son Piccarda, Che posta qui con questi altri beati, Beata son nella spera piii tarda. Vol che siete qui felici. She replies in the affirmative and gives the reason of her contentment. Se disiassimo esser piii supeme, Forao discordi gli nostri disiri Dal voler di colui che qu ne ceme.

Anzi h formale ad esto beato esse, Tcnersi dentro alia divina voglia. Perch' una fansi nostre voglie stesse. Si che come noi siaxn di soglia in soglia Per questo regno, a tutto U regno piace Com' alio Re, che in suo voler ne iuYoglia.

In la sua volontade h nostra pace: Ella h quel mare al qual tutto si muove Cid ch' ella cria, o che natura face. Chiaro mi fu allor, com' ogni dove In cielo h Paradiso, e si la grazia Del sommo ben d' un modo non vi piove. We know not what it is to thirst for more ; And full contentment every heart doth fill.

To loftier region did we wish to rise. Our wishes would with his discordant be. Who for our portion gives these lower skies: Thus 't is essential to this state of bliss To keep our wilb within the will divine. That ours may be identified with his: And hence, though divers are the seats we fill.

Each is as pleased as is the King benign. Who moulds our hearts according to his will. Our peace is in His will — that ocean vast. Whither all creatures tend, both those that He Creates, and those by plastic nature cast. Then was it clear to me that every place In heaven is Paradise ; though different be Tlie appointed measure of the heavenly grace. Piccarda relates that she had become a nun of the order of St. Clair, had been carried off by violence from her convent, and afterwards compelled to break her vows.

Uomini poi, a mal piii che a bene oai, Faor mi rapiron della dolce chiostra: Siate fedeii, ed a ci6 far non bieci. Come fa Jepte alia sua prima manda: Cai pill si convenia dicer: Mal fed, Che seryando far peggio: Blindly to execute a rash resolve. Whom better it had suited to exclaim, ' I have done ill,' than to redeem his pledge By doing worse: Non siate come penna ad ogai vento, E Qon crediate ch' ogni acqua vi lavi.

Questo vi basti a vostro salvamento. Se mala cupidigia altro vi grida, Uomini siate e non pecore matte, SI che il Giudeo tra voi di voi non rida. Coal Beatrice a me com' io scrivo. The old and new, is yours: The Shepherd of the church.

Let this suffice To save you. When by evil lust enticed. Remember ye be men, not senseless beasts ; Nor let the Jew, who dwelleth in your streets.

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