The Divine Comedy — Dante Alighieri

INTRODUCTION. xW When in Bologne takes root plebeian breed : When in Faenza, Bernardino too, Springs up a gentle growth from lowliest weed." " Purgatory," XIV., lines 98—102. Giano della Bella is reproached in the 16th Canto of " Paradise" for disgracing his nobility by such contact. But the poet expressly avoids such subjects in his poem, and compares his voice to the wind that smites most the lofbiest summits : — " This cry of your will be like winds unpent That strongest smite against the loftiest peaks. This to your honour is some argument. Hence in these spheres upon your vision breaks. Upon the mount and in the dolorous vale, Those souls alone of whom Fame's trumpet speaks ; Because his mind who hears would not hall With surety the example if its root Were hidden and unknown, and ever fail Mere barren arguments to bring forth fruit." " Paradise," XVII., lines 133-142. In the same interview with his ancestor he tells us that even in Paradise he took pleasure in his nobility of birth, adding the true sentiment which can alone render such pride worthy— the necessity it imposes on the holder to prove that he is not degenerate — that best motto for an aristocracy— Noblesse oblige : — " O blood's nobility of little worth, If you do make mankind take pride in you. Where every longing wanders wide on earth, From henceforth now no marvel will it be, For there, where never does the longing stray, I say in Heaven, it glory roused in me. You are a mantle that does swiftly fray, While Time with shears does ever clip it round, Unless we add to it from day to day." "Paradise," XVI., Hnes 1—9. Who were your ancestors ? is the first question which Dante puts in the mouth of the great Ghibeline leader Farinata when the poet accosts him as he rises from his burning tomb. The Republics of the Middle Ages were essentially aristocratic in spirit, totally unlike the Democracies of Greece. It would 2xlvi INTRODUCTION. be folly to judge Dante, the patriot of the fourteenth century, by the liberal shibboleths of the nineteenth. He was a Coriolanus at heart, and loathed the Cleons of every time. He looked to obtain a united Italy by the only means through which at that period his object could be attained. It was the constant struggle between the Pope and the Emperor which he saw had caused all the misfortunes of his country : — " Was wont old Rome, which made the world to smile. To have two suns, who each of them displayed Various, the earthly, and the Godly style. One has usurped the other, the sword blade Is joined to the crosier, and together grown, Through open force the ill accord is made : The one fears not the other when thus one. If you believest not, think upon its com, For by its seed is every herbage known. Upon the land the Adige and Po adorn Valour and courtesy were wont to appear Ere Frederic there in battle was outbome. Now with security can wander there Whoever wishes to avoid, through shame. Converse with good men, nor to see them near." " Purgatory," XVI., lines 106—120. His remedy was a complete separation of temporal and spiritual authority, the union of which in the Popes was the cause of all the misgovemment in Italy. It was in no mere Ghibeline spirit that he opposed the Papacy. It was with a poignant regret that its earthly degradation of feeling should have destroyed its spiritual influence that he wished to restore it to primitive purity on an equality, but totally distinct from, the Ceesars, who were to hold the temporal sway. Nothing could exceed his reverence for the Papal office. He excuses, as it were, his own madness when in Hell he inveighs against the simony of Nicholas III. ; he kneels before the shade of Adrian V. in Purgatory till told that there the head of the Church is but a fellow-servant with him and others to a higher power. In Paradise he makes Peter declare that his seat on earth is vacant, so did the worldly intrigues and turbulence of Boniface render him unworthy to be considered as a true occupant of that holy seat : —