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 Dante
P.o. ital. 3432

(4)
DANTE'S DIVINE COMEDY.

NOTES .
O già mia donna, e poscia e pria sorella,
Grazia, che della più bramata sorte
Non mi degno, ch' io ti menassi a Morte
In ciò mi risparmiava, se la fella
Dovei cibar, ahimè, madre novella.
O le speranze nostre cieche e corte !
O braccio pietoso e duro e forte
Del ciel, ch' insieme teco a sè le appella !
Ahi dolce aspetto, ond' io sentia le vene
D'ogni gentil pensier, d'ogni pudore !
Indi la smenticata Fè mi viene,
Con le sirocchie, al tenebrato cuore,
Dicendo, Puoi tu non udir la Spene,
Che ti mostra lassuso il caro Fiore ?
 DANTE'S

DIVINE COMEDY.

NOTES

ON THE TRANSLATION BY

C. B. CAYLEY, B.A.

" Or fia la lingua mia tanto possente,

Ch' una favilla sol della tua gloria
Possa lasciar ALL' ISOLANA GENTE."
Par. can. 33.

LONDON :
LONGMAN, BROWN, GREEN, AND LONGMANS.
1855.
34BLIC

REG

"J

LONDON :
A. and G. A. SPOTTISWOODE,
New-street-Square.
 NOTES

ON

DANTE'S DIVINE COMEDY .

HELL.

CANTO I.

Uponthejourney ofour life midway. The measurement of the CAN. 1.

Psalmist [" The days of our years are threescore years and ten "] 1. 1.
must be applied after the very letter, giving thirty-five as the
age Dante attained in the year of his vision, which he will appear
to have placed in A. D. 1300 [ Can. 21 ], while his own birth
is with good authority referred to 1265. It may be seen by his
Convito [Tract. i. cap. 4], that he accounted such an age to
constitute the prime of life in the best organised natures, and
nearlyto coincide with that at which our Saviour left the world,
whose Descent he has to follow in contemplation. The time is
somewhat anterior to the political conjunctures figured towards
the end of the canto.
A 3
 6 DANTE'S DIVINE COMEDY.

CAN. a darksome wood. ·-On the general interpretation of the

I.
1. 2. Allegory see my Appendix to the Purgatory, vol. 2.
1. 13. But coming 'neath a hill. ― - On the hill, as representing the
blessedness attainable in active life (and which Dante hitherto
sought in politics), see App. to Purg.
1. 17. -that planet's rays. — The sun, whose course Dante's guide
elsewhere follows, as preferable where there is no other motive
to determine our direction [ Purg. 13, 26 ] , and which appears in
Paradise as the planet of Wisdom [ see there Arg. of Can. 10].
1. 27. Which never mortal has with life gone o'er. - How, then, did
Dante ? Without true life, one may interpret, in a spiritual or
political sense, but the principal intention may be to show that
the journey was not performed in the body.
1. 30. Keeping myfirmer foot.—As on a plain, or gentle acclivity, or
winning obliquely up the hill, on account of the incumbrances
of his path ?
1. 32. A lynx [or pard].—I have, in the Appendix above referred to,
mainly followed their opinions who connect this beast with the
fluctuating democracy of Florence, and who find her mutability,
and the division of the dominant Guelfs into the Black and
White parties, intimated allegorically by the epithets here fol-
lowing. On these factions see Can. 6.
Dante's troubles with his fellow-citizens began from charges
brought against his administration of the Priorate, for in
an office so designated he had governed, with five col-
leagues, the affairs of Florence during the months of June and
July A. D. 1300. In the following year he was thought to have
instigated the new rulers to banish the heads of the two unruly
factions [see on Can. 6 ] , namely, those of the Black Guelfs to
Perugia, and of the Whites to Sarzana. The latter were soon
 HELL. CAN. I. L. 2-45. 7

after recalled for the alleged reason of the unhealthiness of the CAN. I.
place, which proved fatal to Guido Cavalcanti [ Can. 10, 1. 169 ],
while sentences of exile were passed against others of their adver-
saries, whose partisans therein suspected the influence of Dante,
though no longer in office, and by their misrepresentations excited
against him a strong popular feeling, so that during the ascend-
ancy of the Blacks under Charles of Valois' protection in 1301 ,
the house of the poet, then absent as ambassador at the Papal
Court, was burnt and plundered by a mob, and he himself sum-
moned to trial under various pretences of malversation, and,
without having had time to appear, condemned in January 1302
to a fine and a two years' banishment, which was renewed and
declared perpetual in the months of March and April following.
The exiles of the White faction for the most part allied them-
selves to the Ghibellines, who had long been involved in a like
calamity with their own. The influence ofthe poet was practically
thrown on the same side of the balance, though he distinguished
himself from his confederates by a more distinct and conscien-
tious adherence to the vital principles of the party, in asserting
the independence and supremacy of the Secular in relation to
the Spiritual Government of the World, on which subject his
De Monarchia contains a fully developed theory.
When rose the sun.-' -That is, in the first sign, or Aries, making 1. 38.
spring here, and autumn in the southern hemisphere , where
Dante will appear to place the terrestrial Paradise ; which season
we may naturally suppose to have prevailed , when God made for
Adam the “ herb yielding seed and fruit tree yielding fruit.” The
date will hereafter be more particularly ascertained.
-a lion intervene. -The Lion has been explained as Philippe 1. 45.
le Beau's brother, Charles of Valois, who entered Florence in
A 4
 8 DANTE'S DIVINE COMEDY .

CAN. November 1301, in the quality of pacificator (D. having opposed

I.
the invitation sent him), favoured the Black party, and com-
mitted the most flagrant acts of violence, tyranny, and extortion.
1. 49. A she-wolf eke.- The Pope, as a usurping temporal sovereign,
whose unbounded pretensions were perpetually disturbing the
secular order of government, is imaged by the insatiable animal,
whom D. will often introduce as a symbol of cupidity. It was
the wolfthat had given a name and badge to the Guelf house of
Lothaire the Third, a candidate for the empire in 1155, but from
the last years of Frederic the Second in the latter half ofthe thir-
teenth century, they had distinguished themselves from the Ghi-
bellines at first by supporting the Papal encroachments against
the emperors and the royal Suabian line, and afterwards to a great
extent by supporting popular government and political indepen-
dence in the Italian cities and petty states. Boniface the Eighth
had injured Italy and the empire by his support of Charles of
Valois, and by intrigues and simonies hereafter to be mentioned.
1. 68. of the Lombard state. - The Lombards may be alluded to
as the proper founders of the Italian tongue.- See Gibbon on
their establishment in the peninsula. Dante's own language is
called Lombard. [ Can. 27, I. 20 and 21.]
1. 70. sub Julio must be explained, though not classically, as in
the first Cæsar's lifetime, not in his dictatorship, which began
25 years after Virgil's birth.
1. 91. Anotherpassage.— Thou must extricate thyself from thy life of
error, peril and darkness, not by action, but contemplation.
1. 100. Ofmany an animal. -This line, referring to Papal intrigues
with European sovereigns (see Purg. Can. 32 and 33), is suggested
by the ambiguity of " lupa " as a Latin word, signifying she-wolf
or harlot.
 HELL. ĊAN. Í. L. 49.—CAN. II. L. 13. 9
CAN.
-that hound. Generally understood of Can Grande della I.
1. 101.
Scala, of Verona, Imperial Vicar in 1311 [see Purg. Can. 33,
and Par. Can. 17] , at this time a boy.
In land or dross.- Of Can Grande's early contempt for riches, 1. 103.
see Par. Can. 17 , l. 84.
-Feltro unto Feltro.- Villani [ 10, 137 ] mentions thefulfil- 1. 105.
ment of an old prophecy of Michael Scott's, that the Dog ( Cane)
of Verona should be lord of Padua and all the mark of Trevigi.
Dante's hopes extended his conquests yet further south ; from
Feltre in the mark of Trevigi to Montefeltro in Romagna (now
included in Urbino).
-Euryalus, Nisus.- Vide Æn. 9, Æn. 7, sub fin., Æn. 11 , 1. 107,
760-830, and En. 12. Euryalus and Nisus, friends and 108.
brothers in arms, fell on the side of the Trojans, having singly
attacked the Rutulian camp by night-time. Camilla, the fleet-
footed Amazon, died in behalf of Turnus, whom Æneas slew
subsequently in single combat. [See note on Can. 4, 1. 125.]
A spirit worthier.-Beatris ; see next Canto. 1. 122.

CANTO II.

Day was departing. — Observe the first day's close ; it was CAN. II.
unlawful, by the example of Virgil's Æneas, for daylight more 1. 1.
than once to pass over those visiting the underworld. For the
exact time Dante spends in the heart of the earth, a higher
example will be quoted in Can. 34.
Silvius' ancestor.-The soul of Silvius, awaiting his birth- 1. 13. } ¦
hour on the banks of Lethe, is pointed out to Eneas by his
father's spirit, as destined to be the child of his old age by
 10 DANTE'S DIVINE COMEDY.

CAN.
II. his Italian bride, Lavinia, and to be founder of Alba Longa,
the parent city of Roman empire.
1. 23. -establishedfor the sacred seat.—In speaking of the Empire
as subservient to the foundation of the Papacy, though in the
Monarchia he seems to consider it just as much an end in itself,
Dante suggests, perhaps, the hereditary Guelfism he laboured
under before his banishment from Florence. On this subject
I transcribe part of a chapter of the Convito (the remainder
of which will find an appropriate place under Par. Can. 6).
66" It is not to be wondered, that the Divine Providence, which
entirely surpasseth the contrivance of men and angels, should
proceed oftentimes in a manner to us inscrutable ; forasmuch
as the purport of human conduct is frequently hidden from
mankind themselves ; but that is greatly to be admired, when
the execution of eternal counsel proceedeth so manifestly, that
our own reason may discern it. Wherefore, in beginning this
chapter, I may speak with the mouth of Solomon, who saith in
his Proverbs in the character of Wisdom, " Hear, for I will speak
of excellent things.' The immeasurable goodness ofthe Divinity
being minded to restore to conformity with itself the human
creature, who, by the first man's disobedience had from God
been sundered and alienated, it was determined in the most
high and indissoluble consistory of the Trinity, that God's Son
should come down to effect this reconciliation. And since it
behoved, that at his coming into the world, not Heaven only,
but also Earth, should be in the best disposition ; and the best
disposition of Earth, as I have said above, is when she forms a
monarchy, that is, belongeth all to one Prince ; therefore, the
Divine foresight ordained the people and the city that should
fulfil this object, even the glorious Rome. And because, like-
 HELL. CAN. II. L. 23-28. 11

wise, the abode in which the celestial King should enter, was CAN.
II.
required to be most pure and undefiled, a holy lineage was
appointed, which, after many meritorious deeds, might give
birth to a woman the most excellent of all, who to the Son of
God should be a tabernacle ; and this lineage was that of David,
whereof was to issue the honour and the glad confidence of
mankind, that is Mary ; and accordingly Isaiah hath written,
' There shall come forth a root out of the stem of Jesse, and
a flower* shall grow out of his roots,' and Jesse was father
of the above-named David. And it was all in one period that
David was born and Rome arose, that is to say, that Æneas came
from Troy into Italy, which gave origin, as authors bear witness,
to Rome's most noble city. And it may be mentioned inci-
dentally, that, since heaven began to revolve, it was never in a
better disposition than when He who made it and controls it
came down from above, as mathematicians also may discover by
virtue of their science. And the world never was, and never
shall be disposed so perfectly, as when it was governed by the
voice of a single prince and commander of the Roman people,
as the Evangelist Luke bears witness. And, therefore, there
reigned universal peace, which thing never was before, and
never shall be ; for the vessel, whose crew is mankind, was
speeding by a pleasant course directly toward her due harbour."
the chosen Vas, or Vessel, as St. Paul is called, Acts ix. 1. 28.
15. " I knew a man in Christ . whether in the body,
or whether out of the body, I cannot tell, God knoweth • ·
• how he was caught up into Paradise, and heard un-
speakable words," 2 Cor. c. xii. v. 2, 4.

*"Branch " in our version.

 12 DANTE'S DIVINE COMEDY.

CAN.
II. And she addressed me, O how smooth and sweet. - Signor
1. 56. Rossetti here reasonably quotes one of Dante's sonnets to
Beatris, of which I am favoured by a friend with the following
translation :-

" So noble, and so winning in her ways

My lady seems, when she may give salute,
That every tongue, trembling, becometh mute,
And eyes upon her never dare to gaze ;
She walks, and listens to the hum of praise,
With her divine humility attended,
As though she were a creature fair descended
From heaven to show a miracle of grace.
Such charm she beareth, whoso passeth by
Beholding, draweth to his heart a sweet
Which none can understand but he who proveth ;
And from between her lips a spirit moveth
Gentle, and full of love, that doth repeat
This burden to the soul enamor'd " Sigh."
1. 61. A friend of mine. --- Of Dante's early acquaintance with
Beatris Portinari, her age and the date of her marriage and
death, see notes on Purg. 30, 31 ; the subtler association with
which he speaks of her must be gradually developed. A con-
nected account of her in Balbo's Life of Dante has been made ac-
cessible to the English reader. The author's Vita Nuova, which
I trust may soon find a discerning translator, the history of his
passion, veils with the rigidest modesty the natural desires of his
youth, the circumstances he despaired of surmounting, the
grounds of a reserved demeanor she adopted towards him, and
the growth of the refined ardour with which he pursued her spirit.
I quote a passage of this work, that shows how deeply his ima-
gination could endear to him the slightest token of her regard,
or only friendliness : - " After the fulfilling of nine years from
the above-mentioned appearance of this gentilest one [ v. App.
 HELL. CAN. II. L. 56-61. 13

to Purg. p. 28] , it came to pass that this admirable lady CAN. II.
appeared to me on the last day of this period, clad in the fairest
white, between two gentlewomen her seniors, and passing by the
wayside turned her eyes towards where I stood in great fearful-
ness, and by her ineffable courtesy, which is now recompensed
in another world, saluted me, so that by the charm thereof I
seemed to behold the farthest limits of beatitude. The hour, that
her most sweet salutation reached me, was exactly the ninth of
that day; and because this was the first time that her words had
gone forth in order to reach my ears, I felt a pleasure of such
sweetness, that in a kind of intoxication I withdrew to be alone.
Having repaired to the solitude of my chamber, I applied
myself to thinking of this most courteous one, and in thinking of
her there came upon me a soft sleep, in which appeared to me
a wonderful vision, for I seemed to see in my chamber a fiery-
coloured cloud, in which I discerned a figure of a Lord, of formid-
able aspect to look upon- [mentioned as Love in the sonnet
which follows] , and he appeared himself to be so blithe, that it
was a marvellous thing ; and in his words he said many things,
of which there were but few I understood, and among these,
Ego Dominus tuus [ I am thy Lord]. In his arms methought I
saw a person sleeping, enwound, without other covering, in a
scarlet sheet. I became aware readily that this was the lady of
the salutation, who the day before had condescended to salute
me. And he, methought, held in his hands a thing that was all
burning, and methought he said these words, Vide cor tuum
[Behold thy heart] ; and after a little while methought he awoke
the sleeper, and used such efforts, that he caused her to eat of
that burning thing in his hand, which she began eating with
hesitation. After this it was not long before his blitheness was
 14 DANTE'S DIVINE COMEDY.

CAN.
II. changed into the bitterest weeping; and thus weeping, he
gathered to himself that lady in his arms, and went away
with her towards heaven ; whence I suffered so great anguish,
that my weak sleep could not hold against it, but was broken
through, and I woke up.".
1. 76. O Lady of the puissance, i.e. of Christian virtue, as Faith,
Hope, and Charity are introduced as her attendants, Purg. 31.
1. 94. A gentle [noble] Lady. The Virgin Mary, as explained
in App. to Purg.
1. 97. - to Lucia. - Commonly supposed a saint of the Latin
calendar, who suffered a cruel martyrdom under Diocletian, be-
trayed by the resentment of one who had courted her, and found
that she was vowed to virginity; but see Appendix.
1. 102. —antique Rachel.—On Rachel as a figure of contemplation,
see Purg. 28.

CANTO III.
CAN. of power divine. These attributes are throughout em-
III.
1. 5. ployed by Dante to indicate the several Persons of the Trinity,
though his allusions elsewhere to the mystery of the subject
prove sufficiently that he considered this mode of illustrating
it inadequate. [See Purg. 334.]
1. 12. Their sense is harsh, i.e. formidable, as bearing perhaps on
myself, though invited as a spectator only.
1. 18. That have the intellectual Good resigned. - The line may be
more clearly translated
"Who lost have Him, that Weal is of the Mind."
Compare Par. 33, 103, and perhaps 1 , 7.
 HELL. CAN. II. L. 76.- CAN. III. L. 60. 15

the wretched souls. -An outer limbo, not included in the CAN.
III.
Circles of Hell, contains the spirits thus plainly characterised, 1. 35.
and is gradually traversed, as it appears, by the new comers who
descend farther.
Ofangels. -Lombardi cites from the Stromata of Clement of 1. 38.
Alexandria the opinion, that some angels, from their lukewarm-
ness, had fallen to the earth's surface only, their propensities
both to higher and lower things not allowing them to extricate
themselves in one and a simple character.
And each accounts.—This punishment, like many that follow, 1.47 .
is copied from that incident on earth to such sinners ; so is that
of the vermin in line 66 ; but their rapid motion is in direct
contrast to their propensities.
Whose cowardice.—The abdicated Pope, Celestine the Fifth, is 1. 60.
no doubt defined by this brief intimation, which could not have
sufficed but for a modern and well known personage, that had
occupied an exalted station. Boccaccio excuses our author, for
thus introducing a canonised person, on the ground that the
Church's judgment on his sanctity, pronounced in 1313, was
posterior to the publication of the Inferno [which probably took
place in 1311 ]. It is more difficult to sympathise with the severity
of this judgment on a man apparently well- meaning and con-
scious of infirmity and incapacity ; but the consideration of the
abhorred successor he made room for no doubt inflamed Dante's
ill opinion of him. [ Celestine, otherwise called Frà Piero, with
the adjunct of del Morrone, had grown old a hermit on the
mountain of that name in the Abruzzi, in simpleness of mind,
and highly revered sanctity, which procured credit to his dreams
and revelations. In July 1294, the College of Cardinals, who
had been upwards of two years disagreed on the appointment
 16 DANTE'S DIVINE COMEDY.

CAN. of a successor to Nicholas the Fourth (mentioned in Can. 20),

III.
received a warning of God's displeasure with their delay, com-
municated as if from this solitary, whereat their choice almost
immediately fell on him, and was received with delight by the
King of Naples and his astonished people. It was not long,
however, before Celestine's ignorance of life and business having
forced him to commit the management of affairs to those who
abused his confidence, he conceived a desire of resigning the
papal functions, which was studiously encouraged by Cardinal
Benedict Gaetano. His abdication, having been legalised by a
previous general, decretal, was performed in the ensuing Decem-
ber, and Benedict [as Boniface the Eighth] succeeded, whose
jealousy of the old devotee, still regarded by many as true
Pope, kept the latter a close prisoner, and hastened his obscure
death and secret interment at Fiummone in Campania. ]
1. 78. On Acherontine banks. Acheron, 66" of sorrow," as Milton calls
it, indicates the first degree of mental pain. The names of the
hellish rivers meet us in Virgil's Eneid with admired confu-
sion ; they will here be artistically distinguished, see Can. 12.
1. 83. An old man white. This Charon resembles Virgil's in hoari-
ness, fiery eyes, in driving the spirits with his oar, and in all
attributes except the terribilis squalor of which taste urged the
omission. The well-known opinion, that the gods of Paganism
were demons, is by Dante employed in reference to a certain
class exclusively.
 ERRATA.

Page 39., line 16., for " Friar's " read " friars. "
82., line 18., for " Crampolo " read " Ciampolo."
"" 83., line 5., ditto ditto.
" 85., line 10., for " across " read " a cross."
 HELL. CAN. III. L. 78.- CAN. IV. L. 122. 17

CANTO IV.

Of that abysmal valley. This valley is identified with the CAN.

IV.
"abyssus " or " deep" of Gen. c. 1. [See Purg. Can. 1, 1. 46. ] It 1. 8.
is surrounded by a series of terraces, one beneath and within
another ; their breadths, and the heights and inclinations of the
intermediate ledges being various, as will appear in detail. The
borders of these terraces are circular, and circumscribe a hollow
like an inverted cone, whose vertex is at the centre of the globe,
while its axis terminates under the city of Jerusalem. [See
Can. 34. ] The first circle or limbo contains the innocent, and
in the castle [ 1. 106 ] , the well-deserving spirits, who were
ignorant of Christianity.
That is Homeros.-Homer is the only Greek poet quoted by 1. 88.
Dante, namely at the beginning of the Vita Nuova.
Horatius the satirist, Ovid, and Lucan seem purposely men- 1. 89.
tioned in order of time, having died under Augustus, Tiberius,
and Nero respectively.
By seven gates.- These, and the seven walls above, corre- 1. 110.
spond to the seven sciences accounted in the middle ages
to form the basis of education, viz. Grammar, Logic, Rhetoric,
Music, Arithmetic, Geometry, and Astronomy. [ See Conv. 2, 14. ]
Electra, daughter of Atlas, married to Corytus, king of 1. 121 .
taly, and mother of Dardanus founder of Troy, from which
ncestors Æneas, according to our author's De Monarchia,
nherited the right of dominion in Africa, Europe, and Asia.
Compare Villani, 1 , 7, who makes her fourth in descent from
aphet. ] She here introduces
Hector, the last defender of the Trojans in their native land ; 1. 122.
Eneas, by whom they were planted in Italy ; and
VOL. IV. B

4
 18 DANTE'S DIVINE COMEDY.

CAN. Cæsar, the heir of all their labours, whose aspect is described,
IV.
1. 123. after Suetonius, " nigris vegetisque oculis." He is introduced
here, without a nice scrutiny of private character, as a monarch
whose policy Dante admired, and heaven had favoured.
1. 124. Camilla and Penthesilee.- For the former, see note on Can. 1,
1. 108. For the amazon Penthesilea, a defender of the Trojans,
En. 1 , 490.
1. 125. Latinus, king of Latium, had amicably received the Trojans,
and offered Æneas his daughter Lavinia in marriage, who was
afterwards disputed by Turnus.
1. 127. – that Brutus who the Tarquin chased.- The younger Brutus
and the violated liberty he avenged, are less liberally considered
in Can. 34.
1. 128. Cornelia is the mother of the Gracchi ; Marcia, the wife of
Cato of Utica [ see Purg. Can. 1 ] ; Julia, the daughter of
Cæsar, and wife of Pompey.
1. 129. Saladdin, Coeur de Lion's rival, is praised by Dante in the
Convito for his generosity. He represents the class to whom
place of birth, rather than time, had made it morally impossible
to embrace Christianity.
1. 130. And lifting thence my lids.- Mark the superior elevation of
the contemplative over the active spirits. [ See Convito, Tr. 2. ]
1. 131. The master unto those who know. —The " venerable authority,"
as the Convito says, " of Aristotle." Brunetto Latini calls him,
in the name of philosophers, “ our emperor. "
1. 134. Plato there and Socrates are those who nearest approached
him in moral opinions.
1. 136. Zeno, founder of the Stoics, died at Athens, B.C. 264.
Heraclitus, of Ephesus, called the weeping philosopher, flou-
rished B.C. 500.
 HELL. CAN. IV. L. 123–143. 19

Empedocles, of Agrigentum, in Sicily, a Pythagorean, CAN.

IV.
flourished B.C. 444, and threw himself into Etna, to " enjoy,"
Milton says, "Plato's Elysium." |
Democritus, of Abdera, called the laughing philosopher, died 1. 137.
B.C. 361. I see not how Dante has pardoned him for a doctrine
that denied God's providence.
Anaxagoras, of Clazomenæ, a natural philosopher, was tutor 1. 138.
to Socrates, Euripides, and Pericles.
Diogenes, of Sinope, founder of the Cynics, died 324 B.C.
Thales, of Miletus, founder of the Ionic school of philosophy, 1. 139.
died 548. All the principal schools, except that of Epicurus,
which seemed yet in Dante's time to exercise a pernicious in-
fluence [see Can. 10, 1.14] , are here represented.
Dioscorides, of Cilicia, physician to Antony and Cleopatra, 1. 140.
introduces the men of special sciences, art, or literature, as
Orpheus, the musician, so frequently mentioned by Virgil ;
Marcus Tullius Cicero, the orator, and Livy the historian, of 1. 141.
the Julian and Augustan periods ; Seneca, as a moralist (the
cotemporary of Nero) ;
Euclid, geometer, of Alexandria, who flourished B.C. 300 ; 1. 142.
Ptolemy, of Alexandria, who flourished under Adrian and
the Antonines, founder of the medieval astronomy ; and
Galen, and Hippocrates, as physicians ; Hippocrates, of Cos, 1. 143
was a cotemporary of Pericles ; Galen, born at Pergamus,
flourished under Antoninus and Aurelius.
Avicen introduces the representatives of Islam, having been ibid.
an Arab physician of Spain, born A.D. 1040. The last rank
falls to the celebrated commentator Averroes, or Abn Roshd,
also an Arab, born at Cordova A.D. 1159 , who was distin-
guished in jurisprudence, medicine, and theology, and many years
B 2
 20 DANTE'S DIVINE COMEDY.

CAN. occupied, with the interruption of a transient court- disgrace, the

IV.
functions of Mufti in Andalusia ; died A.D. 1206. He wrote
upon Aristotle's works, and Plato's Republic, and is quoted by
Dante in the Convito.

CANTO V.

CAN. So past I. - In the second circle begin the punishments,

V.
1. 1. over which Minos presides, of positive mortal sins ; these are di-
vided into three grand classes [ Can. 11 ] , under the names of In-
continence, Bestiality, and Malice, the two last of which kinds
are comprised in the region termed Nether Hell [ Can. 8, 1. 75].
The sins of Incontinence are punished in four circles ; to these
pertain Lasciviousness in circ. 2 [ Can. 5 ] , Gluttony in circ. 3
[Can. 6], Avarice with Prodigality in circ. 4, and Wrath
with Melancholy [ Accidia, i. e. àêŋdía] in circ. 5 [ Can. 7].
Compare the divisions of Purgatory [ vol. 2, contents ], and those
of Paradise, in which the virtue of Temperance is opposed to all
the above vices.
1. 4. There snarling Minos.- It is very well to make demons of the
false gods, and invest them, if convenient, with the voices and
tails of Cynocephali [ 1. 10 ] ; but the liberty rather startles us,
when applied to a hero and half-historical person, like Minos.
But as Diodorus Siculus [ 4, 60 ] distinguishes the elder Minos,
son of Jove, and Inquisitor of Hell, from his grandson, whose
family received an addition in Minotaurus ,— a view which seems
favoured by the allusions to this name in Virg. Æn. 6, - Dante
 HELL. CAN. V. L. 1-127. 21

may have counted the latter alone a genuine mortal. Virgil's CAN
Phlegyas is also made a demon in Canto 7.
the land in which the Soldans lead, probably meant in 1.60.
Dante's time Egypt with Syria.
Who broke her faith. - As Virgil's malice against widows 1. 62.
who embrace a second alliance constantly imputes to Dido the
breach of a vow to the ashes of Sichæus, it is probable that she
and Semiramis are represented as heading two distinct bands
[1. 85] , condemned for adultery and fornication respectively.
Helen, for her falsehood to Menelaus ; Achilles, for the rape of
Deidamia, related by Statius [ see Can. 26 ] , the embrace of his
captive Briseis, and the love of Polyxena, Priam's daughter,
through whom he was surprised and shot in the vulnerable heel ;
Paris, who slew him, and who by Horace's authority [ Od. lib. 1 ,
v. 38 ] seems to have fallen by Diomed in the burning of Troy ;
and Tristram, a Knight of the Round Table [see Morte Arthur ],
"a fellow damned in a fair wife" of King Mark of Cornwall's,
his murderer [see 1. 69 ] , succeed in the two files alternately. In
pointing out those who died for love, Virgil reminds us of the
myrtle grove of his own Avernus ; I do not know how Helen
comes in the number.
The land where I was born. - Ravenna, governed by Guido di 1. 98.
Polenta.
The place of Cain, which punishes the betrayers of their 1. 106.
kinsfolk, will be described in Can. 33.
There is no pain indeed. — Virgil's " Infandum regina jubes 1. 121 .
renovare dolorem," the expression of pain with which Æneas
prepares to relate his wanderings from the beginning, has been
thought to have suggested this passage.
One day we had been reading.— “ It must be known,” says I. 127.
B 3
 22 DANTE'S DIVINE COMEDY.

CAN.
V. Boccaccio, " that the speaker was the daughter of the aged
' messer Guido di Polenta, lord of Ravenna and Cervia, and
that after long and ruinous wars had gone on between him and
the Malatesta lords of Rimini, by the help of certain mediators
a peace was arranged and concluded betwixt them. To make
which peace more lasting, it seemed good to both parties that it
should be fortified by a matrimonial connection ; and the con-
nection proposed was, that Guido should give a young and fair
daughter of his, named ' madonna ' Francesca, in marriage to
Gianciotto, son of ' messer ' Malatesta. And this matter having
come to the knowledge of some of Guido's friends, one of them
said to him, ' Look what you do, for if you do not take measures
relative to one thing about this connection, it may turn into an
occasion of scandal to you. You must know what your daughter
is, and what a proud spirit she has ; and that if she sees Gian-
ciotto before the marriage be consummated, then neither you nor
any one else will ever be able to induce her to marry him ; where-
fore, I think, under your approval, that this plan should be
adopted ; ------let not Gianciotto come to marry her, but one of his
brothers, who as a proxy for Gianciotto may in his name espouse
her.' Now Gianciotto was a man of great capacity, and it was
expected that after his father's death he would be left lord of
Rimini ; for which reason, though he was personally ill- favoured
and crippled, Guido wished to have him, rather than any other of
his brothers for a son-in-law. And being aware of the possibility
of the event which his friend had represented to him, he gave
secret injunctions that the counsel of the latter should be
executed. Wherefore at the appointed time, Paolo, the brother
of Gianciotto, arrived in Ravenna with full power to wed
madonna Francesca. Now Paolo was a handsome and engaging
 HELL. CAN. V. L. 127. 23

man, highly accomplished ; and as he went with other noblemen CAN. V.

through the court-yard of Guido's dwelling, one of the damsels
within, who knew him, pointed him out to madonna Francesca
through a window, saying, ' This is he that is to be your husband ;'
for such the good woman believed to be the case. Whereat
madonna Francesca set immediately her mind and her affections
upon him. And afterwards, the contract being elaborately drawn
up, the lady, having gone to Rimini, was not aware of the decep-
tion practised on her, till she saw Gianciotto rise from her side
on the morning after the nuptials, whence it may be believed
that she, finding herself deceived, was indignant, and did not
therefore remove from her mind the love conceived to Paolo.
And Paolo and Francesca continuing in this intimacy,
and Gianciotto having gone in the quality of a Podestà to some
foreign city, they began, almost without any apprehension, to
indulge their mutual ardors ; - which goings-on a trusted servant
of Gianciotto's perceiving, went and recounted to him all that
he knew of the matter, offering, if he desired, to afford him
visible and tangible evidences. Whereat Gianciotto , being
greatly troubled, returned secretly to Rimini with the above-
mentioned servant, who having seen Paolo entering the chamber
of Francesca, led his master immediately after to the door, which
Gianciotto finding to be locked inside, pushed vehemently,
calling out at the same time to the lady, and was thus recognised
by her and Paolo ; when the latter, thinking that by escaping.
suddenly through a trap-door, which led from that apartment
into one beneath it, he might wholly or in part conceal his guilt,
threw himself down thereby, charging Francesca to open the
door. But he did not succeed as he had expected, because, in
throwing himself down, he let the lappet of a doublet, which
B4
 24 DANTE'S DIVINE COMEDY.

CAN.
V. he had on, catch in a nail that projected from a board in the
trap-door ; so that the lady having already opened to Gianciotto,
thinking she might exculpate herself by reason of Paolo's not
being there, Gianciotto came in, and immediately, having per-
ceived Paolo caught by the lappet of his doublet, ran towards
him, dagger in hand, to put him to death, when the lady, per-
ceiving his intention, ran suddenly forward and interposed her-
self between Paolo and Gianciotto. The latter having already
lifted his arm with the dagger, and throwing all his force into
the stroke, the result was other than he desired ; for the dagger
pierced the bosom of the lady before reaching Paolo. Whereat
Gianciotto, much troubled, as he indeed loved the lady more
than himself, drew out the dagger, and struck Paolo afresh, and
killed him ; and thus having left them both dead, he suddenly
departed, and the lovers were buried the next day with many
tears in a common tomb."
1. 137. The book, the author.-The romance of " Prince Galeotto,"
whose mediation procured Sir Lancelot du Lake an oppor-
tunity to receive the first token ofher guilty favour from Arthur's
queen, Dame Guenever.

CANTO VI.

CAN. Of these kinsfolk, i. e. brother- and sister-in-law.

VI.
1. 2. In the next circle.-The third circle is that of the Gluttonous,
1. 7. whose filthy, aching, and, as it were, bed-ridden condition is not
inappropriate.
1. 13. Cerberus appears not wholly represented as a hound, but as
 HELL. CAN. V. L. 137.- CAN. VI. L. 61. 25

a demon of mixed human, canine, and serpentine shape. [ Comp. CAN.

. VI.
1. 16 and 22.]
Those wretches undevout, i. e. whose god is their belly. 1. 21.
Two handfuls. — So the Sibyl in Virgil throws a cake, steeped 1. 26.
in honey and herbs of narcotic power.
Save one.- Ciacco is mentioned as a noted parasite and 1.38.
feast-hunter by Boccaccio, who records a stratagem that exposed
him to savage treatment from the passionate Filippo Argenti
(a personage we shall meet in Can. 8), the subject of one of
the few stories that are poor and decent in the Decameron,
[ix. 8]. He admits him, in commenting on Dante, to have
been a well-bred and accomplished man for his condition in life;
eloquent, affable, and imbued with good feeling ; a noble origin
was also frequently ascribed to him.
You fellow citizens did call me Hog. - Ciacco appears also to be 1. 52.
a provincial word for James, but the ambiguity was no doubt
convenient.
The citizens of our divided state. The parties that agitated 1.61.
Florence had derived their origin from those in the city of
Pistoja, which towards the end of the thirteenth century had
been involved in strife from the vortices of a family feud be-
tween the so-called White and Black branches of the Cancellieri
family (who are said to have descended from the fair and dark
wives that the same man had successively). Amadoro, a youth of
the Black Cancellieri, having been insulted in a gaming party by
Carlino his cousin, of the other branch, had revenged himself on
the latter's brother Vanni, whom he assaulted with murderous
intention, struck him in the face, and cut off his right hand with
his sword. Amadoro's parents, fearing the consequences of this
action, sent him to Guglielmo, father of Carlino and Vanni, to
 26 DANTE'S DIVINE COMEDY.

CAN. submit himself to their mercy. To the law of mercy the in-
VI.
jured household preferred that of retaliation. They struck
Amadoro in the face, and chopped his hand off on a block within
their stable. This revenge gave rise to others, in which one
kinsman suffered for another's outrages ; and the White and
Black parties, formed by the adherents of the two houses, com-
prised in a short time a multitude of citizens, who afflicted
Pistoja with sanguinary conflicts. The Florentines, who at that
time exercised a species of guardianship over the Guelf cities of
Tuscany, endeavoured to pacify Pistoja, and caused the heads
of the two factions to be committed to their own custody. But
far from accomplishing the work of reconciliation, they were
infected with the same divisions. The White refugees were sup-
ported in Florence by the Cerchi, a family of wealthy parvenus,
already at variance, for private reasons, with the more aristo-
cratic Donati, who arrayed themselves on the opposite side.
Among the supporters of the Cerchi were most of the ancient
Ghibellines, whose sentiments threatened to revive beneath the
cover of the new movement. In apprehension of this result, the
reigning pope, Boniface the Eighth, sent for Vieri, the head of
the Cerchi family, and urged him to come to an understanding
with the Donati ; but could make no impression on the man,
who affected to have no quarrel that he knew of. But shortly
after, an open fray occurred among some youths of the two
families, who had been brought together by the festive dances of
the 1st of May, on which occasion one of the Cerchi had his nose
struck off. Private scandals multiplied ; Corso, the leader of the
Donati, a daring, able, and unscrupulous man, spoke contume-
liously of Vieri Cerchi, and was himself on many occasions at-
tacked and defied by Guido Cavalcanti. In June the Pope gave
 HELL. CAN. VI. L. 61-65. 27

the mission of pacifying Florence to the Cardinal of Acqua- CAN. VI.

sparta, who prosecuted it unsuccessfully, and by his manifest
leaning to the Black party incurred such odium, that he was
soon compelled to leave the city. A short time after, the prin-
cipal citizens of both sides were banished by the priors [see
Canto 1 , line 30] .
They'll come to blood, and then the mountaineers. By the 1. 65.
mountaineers are meant the White party, whose leaders, the
Cerchi, were men of rustic manners, though lenient and some-
what weak-minded. The banishments of 1300 comprised Corso
Donati, who was the life and soul of his own party, but not
one man of equal weight among the Whites ; hence the latter
gained an advantage, which was increased soon after by the
recall of their exiles at Sarzana, on pretence, as has been said, of
the insalubrity of the place. The Black exiles, however, returned
in the course of the winter, when an encounter among the two
parties, occasioned by a funeral in the suburb of Oltrarno, gave
rise to a severe skirmish, in which the Cerchi were defeated :
another battle took place in the country, when the Donati at-
tempted to intercept a body of their adversaries returning to
Florence from their villas. On these occasions many of the ci-
tizens were fined and imprisoned, and some of the Cerchi, and
Whites in the latter category, died under suspicions of poison.
In January 1301, a number of the Black party held a seditious
meeting in the Church of the Holy Trinity, where a conspiracy
was set on foot to petition the Pope to yield the city's govern-
ment to Charles of Valois as pacificator. For this offence Corso
Donati and others were again banished, and only recalled about
three years after, when that prince was actually established in
Florence.
 28 DANTE'S DIVINE COMEDY.

CAN From coast to coast, party to party veers.— I have combined

VI.
1. 69. two interpretations of the phrase “ testè piaggia,” which has
been referred to Charles of Valois's erratic enterprises in Sicily
and Flanders, and again to his trimming between the two parties
at Florence. This prince having been entrusted by the Pope, in
the autumn of 1301 , with the mission of pacifying that city, had
with some difficulty obtained from the priors in November a full
concession for the management of its affairs, for which they ex-
acted a solemn promise from him that he would respect their
laws and liberties. His disregard for this engagement, and for
all the duties he had undertaken, appeared shortly by his fortify-
ing himself in the suburb of Oltrarno with numerous mercenaries,
and by his conniving at the clandestine return to Florence of
Corso Donati and other Black exiles, who were allowed to break
open the prisons, and commit innumerable outrages on the
citizens of the other party [see Purg. Can. 24] . He after-
wards extorted large sums of money from the city by condem-
nations grounded on a conspiracy which was alleged to have
been formed against him. On his departure in April 1302 , and
its results, I shall speak under Can. 10.
1. 79. Where's Farinata.- Farinata degli Uberti will be found men-
tioned in Can. 10 ; Tegghiajo Aldobrandi and Jacopo Rusticucci,
under Can. 16. Arrigo was probably Odorico de' Sifanti, who
shared inthe murder of Buondelmonte [ see Par. Can. 16, 1. 140]
with Il Mosca, mentioned in Can. 28. All these Dante had had
some expectation of finding among the gluttons, but learns that
they are punished for worse offences, namely, the first for infi-
delity and epicurism, the next two for unnatural vices, the last
for propagating discord.
1. 115. There the great enemy Plutus.— The god of riches, converted
 HELL. CAN. VI. L. 69.- CAN. VII. L. 88. 29

into a demon, presides over the avaricious and prodigal sinners CAN.
VL
of the next circle.

CANTO VII.

Pape Suthanas Aleph. - The first word has been explained CAN. VII.
from the Hebrew Peh Peh, here, and from the Greek Papæ, an 1. 1.
interjection. The former interpretation gives us the plainest
sense for the whole line, " Here Satan is paramount ” [Aleph, i. e.
princeps], an expression uttered by the God of riches to in-
timidate the poets, and to proclaim the greatness of his own
infernal master.
The craggy beach.— The passage from one circle to another, 1. 6.
which will always be more difficult as the offences comprised
have less affinity, is here for the first time remarked.
The contumelious rape.-The usurpation of power in heaven, 1. 12.
as Shakspeare says,
" To outface infant state, and do a rape
Upon the maiden virtue of the crown."

The fourth lagoon.—This fourth circle contains the avaricious 1. 16.

and the prodigal, who transgress the bounds of moderation
in the use of money. On their punishment and on the number
of Churchmen found among them [line 46] it would be super-
fluous to dwell.
Consider now, my Son. - The first delicate warning Dante 1. 61.
gets of his impending misfortunes.
Every god in his commands, i. e. the angelic movers of the 1. 88.
 30 DANTE'S DIVINE COMEDY.

CAN.
VII. Spheres [ see the Paradise], who are said in the Convito [ Tr.
2, c. 5] to have been called gods by the ancients.
1. 99. Each star is sinking, marks the arrival of the first midnight.
1. 106. A pond below. " Abhorred Styx, the flood of deadly hate,"
forms a fifth circle, punishing wrath and melancholy as
opposite vices, indicating, according to Greek philosophers,
an excess and defect of " Thymos " or Spirit ; these are the
last vices of incontinence or infirmity, from which we pass to
the Nether Hell of presumptuous sinners.
1. 114. And rend each other. - Wrath is the first sin that we imagine
eternal as its punishment.
1. 125. Read, This hymn they gurgle in the larynx low.

CANTO VIII.

CAN. two small flames. - Announcing two new comers, as it

VIII.
1. 4. will appear, to a ferryman eager for their arrival. The further
tower is in the " City of Dis," beyond the meanderings of the
river.
1. 18. Phlegyas, Phlegyas.-This is the presiding Demon of the next
great Division of Hell, corresponding to Bestiality or Wicked
Folly [ see Can. 11 ] , which is exemplified in the form of Mis-
belief, and punished in the sixth circle, or City of Dis, encom-
passed by dark fumes arising from the fervours of unruly passion.
Phlegyas, who burnt a temple of Apollo's in revenge for his
daughter's seduction, and is found in Tartarus, according to Virgil,
"most miserable, admonishing all, and proclaiming loudly among
 HELL . CAN. VII. L. 99.- CAN. IX. L. 1. 31

the shades, Learn justice, and not to despise the Gods," makes a CAN .
VIII.
most appropriate conductor from the fifth to the sixth circle.
The following scene will again remind us of Virgil's Charon.
Indignant Spirit. - Dante attempts to illustrate a righteous 1. 44.
indignation, in contrast to that which is punished in these
spirits.
The city, which ofDis. So Æneas finds in Hades a walled 1. 68.
city, guarded by Furies, and surrounded by Phlegethon, com-
prising the souls of great offenders. But Virgil distinguishes
Tartarus from the City of Dis : Dante identifies them ; for
to one poet Dis [ Pluto] was a God ; to the other, the Arch-
fiend. The circumstance that Virgil has not, in his poem, led
Æneas personally through these " baleful houses, " is ingeniously
alluded to in the difficulty with which the poets will now enter
them.
Yon mosks. This mode of denominating the towers, gives 1. 71.
them a heathenish, unhallowed character.
And thus into the deep-hewn moats. - These are the windings 1. 76.
of the Styx, ninefold according to Virgil. The iron walls
[1. 78 ] symbolise obduracy. [ See note on Can. 9, l. 110. ]
At gate less hidden. —The Gate of Hell [ see Can. 3] , at which 1. 125.
the Demons had opposed our Lord's descent.

CANTO IX .

My guide. Virgil conceals his own misgivings in order to CAN.

IX.
allay those of Dante ; then [ in 1. 7] addresses him in en- 1. 1.
 32 DANTE'S DIVINE COMEDY.

CAN.
IX. couraging words, which he himself interrupts with an involun-
tary expression of apprehension.
1. 16. The dismal cone, or conch, or shell. Of the shape of the
abyss, here succinctly alluded to, I have spoken under Can.
4, 1. 8.
1. 23. That stern Erichtho's spell. — This Erichtho, by whose aid
Virgil accounts for his acquaintance with the lowest infernal
circles, is a personage imagined by Lucan, and described as a
Thessalian sorceress, who, on the eve of the battle of Pharsalia,
brings a soldier of Pompey's to momentary life, to foretell
the destinies of the belligerents. It must have been at least
thirty years later, that the shade of Virgil was subject to her
control. [See Phars. lib. 6. ]
1. 25. Myflesh without me had some time to dwell. - The translator
has followed the interpretation of Signor Rossetti, who considers
Virgil's soul to have performed the journey during his lifetime.
But we may also understand,
*
" Not long without me had my flesh to dwell,
Ere she, &c."

i.e. I had not been long dead.

1. 28. That is the lowest place. See Can. 34, and arguments.
1. 38. Three hellish furies.-These figures prepare us for the coming
circles of impious and violent men. It appears probable that
Dante takes them to represent the three forms of malevolence
of Purg. Can. 17, viz. Alecto, Pride ; Megæra, Envy ; and Tisi-
phone, Revenge.
1. 54. His outrage Theseus.- Theseus, according to Virgil, sits fixed
for ever to a rock, for having attempted with Pirithous to carry
off the wife of Pluto.
 HELL. CAN. IX. L. 16-132. 33

Oyyou that sound intelligence.-The Gorgon (hard by the Circle CAN.

IX.
of Misbelief) may represent those sophistical incitements to im- 1.61 .
pious sentiments which are presented by our own malignant
passions, and from which a wise man is fain ever to turn away
his eyes, lest the vitality of moral faith should be petrified by
their constant contemplation. [Compare Par, 33, 1. 336] .
Your Cerberus. Virgil tells us that Hercules dragged in 1. 98.
chains this " guardian of Tartarus," and Dante perhaps applies
the legend to Christ's " hårrying of Hell.”
— a vast and level zone. - — The Circle, as above explained, 1. 110.
of Bestiality or wicked Folly, including all kinds of resolute
misbelief or heresy, which Dante understands pretty strictly in
a Church of Rome sense.
Like as at Arli.— Arli or Arles is a city in Provence, near the 1. 112.
mouth of the Rhone ; Pola is in Istria, on the headland which
bounds the Quarnaro [ Carnaro] , or Gulf of Trieste, toward the
side opposite Italy. At Pola, Boccaccio says [ Commentary],
were remains of magnificent tombs which the rude inhabitants
thought to have been erected by Angels, in a single night, for
the Christian soldiers who fell there in a sanguinary battle with
the Moorish infidels,
- and to the right we took our road. — The poets turn to the 1. 132.
right hand as yet to proceed along the circumference of each in-
fernal circle, and to the left as a mechanical consequence when
they strike inwards to approach the centre.

VOL. IV. с
 34 DANTE'S DIVINE COMEDY.

CANTO X.
CAN. When from Jehosaphat. - The valley near Jerusalem, named
X.
1. 11. of the Judgment of the Lord. [ See Joel c. 3. v. 2. and v. 12. ]
1. 14. With Epicurus all his sect. - - As Dante does not concern
himself with the ancient Epicureans or Epicures, the following
passage may be quoted as instancing a medieval revival of their
philosophy. " In the year 1117 a fire * arose, from which the
Florentines suffered grievously ; and this came on them, it is
believed, by the judgement of God, because the citizens were
deeply corrupted with heresies, by the sect of the Epicureans
among others, and with the sinful taint of gluttony and lewdness;
and so numerous a faction were the heretics, that perhaps the
greater part ofthe citizens used to fight with weapons against each
other, on the subject of Faith, in many places throughout the city;
and these accursed sects continued a long time in Florence, even
till the coming of St. Francis and St. Dominic." [ Malespina. ]
1. 18. And that, on which.- Dante's thoughts recur to Farinata degli
Uberti, for whom he has already inquired among the gluttons
in Can. 6, 1. 79.
1. 21. now and erewhile. Read here and elsewhere. — Virgil, who
enjoined the use of few words on the Acherontine bank, has
frequently commended it by the interlocutionary formulas of his
Eneid, as " Sic breviter longæva sacerdos," &c.
1. 32. Look, Farinata standeth.- A Ghibelline noble of Florence,
who died in 1264. See the following notes.
1. 48. - I scattered them once and again.— That is, at the successive
expulsions of the Guelfs from Florence ; firstly, in 1248 , in the last
years of Frederic the Second, who had stirred up the Ghibellines
against them (and in this act Villani makes the whole Uberti
 HELL. CAN. X. L. 11—60. 35

family play a conspicuous part, but has no particular mention CAN.

X.
of Farinata) ; secondly, in 1260, when the Ghibellines, who had
in their turn been expelled [1. 49 ], re-entered Florence after
the battle of Montaperti [1. 85 ] , under the auspices of
Manfred, the bastard son of Frederic, who had succeeded to the
kingdom of Sicily and Apulia. On Farinata's part in the latter
struggle, see 1. 85.
Though scattered, they returned. -
— Firstly, in January 1251 1. 49.
[called 1250 by Villani, who begins the year in March] , after
Frederic the Second's death, and the establishment of popular
government in Florence during the preceding year; secondly, in
1267, when the overthrow and death of Manfred by the arms of
Charles of Anjou [ Can. 28, 1. 15] had intimidated the Ghibel-
lines, so that they allowed a new democracy to be set up under
the Frati Godenti [ Can. 23, 1. 101 ] . Dante speaks here, as
before his banishment, like a hereditary Guelf.
On your side. After each return of the Guelfs, the adverse 1. 51.
party were expelled during the same year. In 1267 their pos-
sessions began to be sequestered and confiscated, which made
Cardinal Ubaldini [1. 111 ] predict they would never again
return, as has proved pretty nearly the case.
A shade beside the former. - Cavalcante Cavalcanti, a noble 1. 53.
Florentine Guelf, whose son Guido [1. 60 ] had married the
daughter of Farinata in 1267, while the two parties were en-
deavouring to live together in the city.
Where is my son ? ― "If any human intellect," asks Caval- 1. 60.
66
cante, can merit that Hell should be revealed to it, why has not
this befallen my Guido ? why hast thou, the most intimate of his
friends, undertaken the journey without him ? " Guido
Cavalcanti, mentioned as a rare poet in Purg. Can. 11, 1. 97,
c 2
 36 DANTE'S DIVINE COMEDY .

CAN.
X. acquired, according to the Vita Nuova, the first regards of Dante,
who was considerably his junior, from a reply he addressed to
the latter's earliest sonnet on Beatris, and is spoken of as his
chief friend, and a master of the Italian language, in the above
named work and the De Vulgari Eloquio. In the dissensions of
the Guelfs, he joined the White party, and became a noted oppo-
nent of Corso Donati's [on whom see Purg. Can. 24, l. 83] , who
attempted to get him killed [ Dino Campagni] . He was
banished in 1301 to Sarzana, where he died of malaria. [See
on Can. 1 , 1. 30 ; Can. 6, l. 65. ] Handsome, accomplished,
courteous, eloquent, and daring, he is described as an able logician
and a deep inquirer in natural philosophy ; but the love of study
and abstraction fostered in him a retiring, independent, and
´perhaps haughty disposition. Dante seems from the present lines
to have thought of his death with alarm, considering him inclined
to scepticism, as, according to Boccaccio, the common people
thought him a thorough Epicurean, and said it was the chief aim
of all his lucubrations to prove, if possible, that there was no
God.
1. 63. Whom, it may be, your Guido held at nought.— This implies in
Guido not so much a particular indifference to Virgil's works,
as a strong exclusive bias to the ideal of a modern poetic school
[Purg. Can. 26 ] . The suggestion of a disagreement with
Dante, induces a suspicion that they shared not the same en-
larged sentiments on Italian politics.
1. 78. But that high- minded comrade. — We must remember Farinata
as Guido's father-in-law.
1. 79. But ere that lady's face. That is within fifty moons. After
the White party in Florence had been overthrown under the
government of Charles of Valois [ see Can. 6, l. 66] , who left
 HELL. CAN. X. L. 63-79. 37

the city in 1302, the victorious Blacks were soon divided into CAN.
X.
new factions by Corso Donati and Rosso della Tosa, whose
bloody contentions for supremacy obliged the people early in
the year 1304 to entrust the management of affairs for a short
time to their allies of Lucca. Soon after this, Pope Benedict
the Eleventh sent to them, as pacificator, Cardinal Nicholas of
Prato, who endeavoured to negotiate the recall of the banished
Whites and Ghibellines, two parties who, from about this time,
grew amalgamated, and were soon characterised by a new
species of interest in the restoration of Imperial authority. The
representatives of the exiles were admitted into the city, and
entered into negotiations with the heads of the adverse clans ;
but no cordial reconciliation being possible, they took alarm
shortly afterwards at a rumour of conspiracies against them, and
fled back to the Ghibelline cities. The Cardinal's mission had
been brought into disrepute by forged invitations issued in his
name to the armed forces of this party and their confederates,
and by the artifices through which the Pratese and Pistojans,
whom he had been led to visit for purposes of conciliation, had
been brought to reject his overtures, and the former citizens
incited to threatening demonstrations against him. Under these
circumstances he was driven to leave Florence (under an inter-
dict) on the 8th of June 1304, or within the expiration of fifty
calendar months from the 8th of April 1300 [see on Can. 21 ,
1. 95], from which day we date the Vision. His departure was
the signal for murderous contentions and incendiarisms among
the divided party that occupied the city. In the following
month, the White exiles and Ghibellines, through an ill- concerted
and unsuccessful attempt to force an entrance into Florence,
C3
 38 DANTE'S DIVINE COMEDY.

CAN. were reduced to a more hopeless condition than they had ever
X.
before been placed in.
1. 83. Say, why so bitterly.—The Uberti were continually excepted
from the amnesties granted to the Ghibellines ; not only perhaps
in remembrance of Montaperti [see the next note] , but also
of a latter defeat, which the exiles of that clan inflicted on a
marshal of Charles of Anjou's, Guiglielmo di Belselve, at Ponte
in Valdarno, in 1268.
1. 85. -The slaughter and the branding fact.—The period alluded
to is so interesting in itself, and in connection with many passages
of the D. C., that some details may be acceptably quoted. In
1260, the expelled Ghibellines of Florence, finding that the
Sienese, among whom they had taken refuge, would not risk
much to help them back to their city, applied for the aid of
some troops to Manfred, who was then successfully strengthen-
ing himself against the hostility of the Pope in Apulia. Manfred
being solicited at the same time by other Italian cities in Lom-
bardy and Ancona, kept the ambassadors a long time unan-
swered ; at length, when they would have taken leave, he offered
them a hundred German horsemen. So poor an aid would have
been disdainfully rejected, had not Farinata's policy controlled
the inclinations of his associates. " Be not dismayed ," he said,
" and let us refuse no succours from him, how small soever ; ask
him only to send his banner withal, and when we come to Siena,
we'll put it for him in such a place, that he'll be compelled to
send a reinforcement." His advice prevailed ; the banner was
granted, and the troops entered Siena, under which city soon
after marched the Florentine [ Guelf] army, and contumeliously
erected a trophy. Farinata now feasted his German friends,
and when they were fairly drunk, called them suddenly to arms,
 HELL. CAN. X. L. 83-85. 39

and induced them by large promises to fall upon the besieging CAN
army, among whom they raised a panic, and committed great
havoc ; but, being wholly unsupported, were at last overpowered
by numbers, and left amid the victors their hundred carcasses
with Manfred's banner. The Sienese and the exiles of Florence
hereupon raised money, and sent messengers to Manfred, relating
prodigies of valour of his troops, and regretting that, only from
the smallness of their number, they had been destroyed, and
the enemy were now gone home with his standard. Manfred,
indignant at the disgrace of his arms, was readily persuaded
to send them Count Giordano with 800 more horsemen ; to
whom the Sienese added all the auxiliaries they could muster
from Tuscany, and the confederates encamped at Montalcino in
the Florentine territory. Being short of money for a long cam-
paign, they had recourse to a stratagem to draw the Guelfs into
the field. Farinata and Gherardo Lamberti instructed two Friar's
minorites to enter Florence, and offer to the magistrates that Siena
should be betrayed to them for 10,000 florins ; for “ the people,”
they had to say, 66 were discontented from the oppressions of Sal-
vani " [on whom see Purg. Can. 11 , 1. 121 ] . To receive these
envoys the Florentine ancients appointed two of their number,
who, catching eagerly at the insidious proposals, paid the florins,
and it was in appearance privately agreed that the Guelfs
should come out as far as the river Arbia, under colour of pro-
tecting Montalcino, and that one of the gates in Siena should be
opened to them. How the proposal to make this expedition
was resisted among the nobles will be seen under Can. 16, 1. 42,
in reference to Tegghiajo Aldobrandi. The concealed partisans
of the Ghibellines in Florence sent at the same time to caution
the leaders at Montalcino against the overpowering forces of
C 4
 40 DANTE'S DIVINE COMEDY.

X. the adverse citizens, but the prompt policy of Farinata exacted

CAN.
from the messenger that he should make to the army a very
different and more encouraging report. His plans entirely
succeeded ; and the Florentines, encamped at Montaperti, dis-
appointed in their reception towards the Sienese gate, and
deserted by many of their own body [ see Can. 32, 1. 78] , were
miserably defeated, and left their city at the mercy of the foe.
1. 87. In ourfanes enact. —- The churches in Florence, till about 1282,
were very commonly employed for the sessions of judicial or
legislative bodies.
1. 91. But there alone. - After the battle of Montaperti, and the
flight of the Guelfs from Florence, that city was garrisoned by
the German troops above mentioned, and reduced under alle-
giance to Manfred. Count Guido Novello was made Podestà
or chief magistrate, and became generalissimo on the retirement
of Count Giordano. He held a council, at the small town of
Empoli, of the delegates of all the Ghibelline cities, at which
it being proposed to demolish Florence, no single voice was
raised to defend her but Farinata's, who by a homely and
shrewd oration, and still more by his authority and resolution,
when he vowed he would resist such a barbarous measure to the
last drop of his blood, brought eventually his insolent confede-
rates to abandon it.
1. 101. "We see," he answered. Thus those who delighted to know
the interests of the present life, and ignore the future state,
are punished by the contrary knowledge and ignorance ; and
this is the supposed condition, it will be seen, of all under the
jurisdiction of Minos, though most appropriately manifested in
speaking of heretics and epicures.
1. 105. ·your mortal state.- I must here apologise for the negligent
 HELL. CAN. X. L. 87-110. 41

omission of some lines, which may be thus supplied, after altering, CAN.
CAX.
in line 104, " convey " to " report " :--
"Hence may'st thou understand, that all amort
Shall be our knowledge after that event
Which of the future shall the march cut short."
"O tell," I said then, as though penitent
For my offence, " yon fallen man for me,
That still his son with living men is blent,
And if my answer lingered, let him see
The cause, for still my thoughts were led astray
By an error, whereof thou hast set me free."
the second Frederic. — As in Dante's Paradise we find but 1. 110.
one of those who have governed the " States of the Church," so
this is the only Emperor he shows among the lost, placing even
him perhaps with the epicures that none may seek him in a
worse part with the tyrants or traitors. For his irreligious ,
luxurious, adulterous life could probably not be denied ; but
on his invasions of the Church's rights, and the perfidy and
cruelty with which he warred and governed in Italy, Dante has
kept a discreet silence lest he might not sanction the pernicious
usurpations ofthe Popes, who had excommunicated this monarch,
and stirred up his subjects to revolt, had after his death persecuted
his descendants [see, on Manfred, Purg. Can. 3 ] , impeded the
election of an Emperor, and given away the crown of Naples to
a Frenchman. Dante speaks with respect of Frederic's ability
and generosity in Can. 14, 1. 75, though glancing at his cruelty
in Can. 23, 1. 66.
Frederic succeeded to the kingdom of Sicily and Apulia
[Naples] in 1199, as a minor under the guardianship of the
Church. In 1220 he became Emperor by Papal influence, and
promised to lead out a crusade, for delaying to do which, and
setting up his own bishops, he was excommunicated. The rest
 42 DANTE'S DIVINE COMEDY.

CAN.
X. of his reign was occupied with wars against the Popes, by which
the contests of the Guelfs and Ghibellines [ imperial and ecclesi-
astical parties] were first inflamed through Italy. Frederic's
patronage of literature is praised in Dante's Convito ; his
learning, especially in languages, expertness in arms, liberality,
and magnificence are admitted by Villani, who condemns strongly
his profaneness and profligacy.
1. 111. The Cardinal. - Ottaviano degli Ubaldini, promoted to this
dignity in 1245, in some affairs an able servant of the Pope's,
but so strongly inclined to favour the Ghibellines, that he is
reported to have said, " he had lost his soul for them, if he
indeed had one to lose ; " for which speech he was considered
an infidel. His able conjectures at many a crisis in the history
of his party were attributed by the vulgar, and by old historians,
to the black arts.
1. 121. When thou shalt stand.- See Par. Can. 17.
1. 127. its stench abhorred.-Fromthe river of blood, which makes
the next circle.

CANTO XI.
CAN.
XI. -Pope Anastasius I guard.—I believe that the heresy Dante
1. 8. desired to exemplify, and one which it will never appear below
the dignity of his poem to have noticed, was that of allowing to
the secular authority an arbitration over the doctrines and sen-
tences of the Church. In the instance alleged, he probably gave
too much credence to imperfect and malignant accounts re-
 HELL. CAN. X. L. 111.- CAN. XI. L. 34. 43

specting a pontiff who had maintained pretensions of no unim- CAN. XI.

portant character in a firm though conciliatory spirit. Anastasius
the Second, on becoming Pope in 427, found himself involved in
a dispute with the Greek court, respecting the censures passed by
his immediate predecessors against Acacius of Constantinople,
and other patriarchs, as having favoured Nestorian and Euty-
chian heresies. Anastasius sent letters to Constantinople, de-
siring that the name of Acacius might be omitted from the
Diptychs, but conceding the validity of his ordinations. His
ambassadors, however, boasted to the Emperor Anastasius, that
they would obtain all the concessions desired by the latter ; but
the death of the Pope prevented their trying the experiment. It
is not clear how far " Photinus 99 was concerned in these trans-
actions, but the following account of them is quoted in Baronio's
Annals of the Church from Anastasii Liber Pontificalis, written
in the tenth century. " Many of the clergy and priesthood, with-
drew from his communion, because he had communicated, with-
out a council of the bishops, priests, or entire clergy of the
Church Catholic, with a Thessalonican deacon named Photius,
who was of the communion of Acacius, and because he was
secretly desirous of recalling Acacius [already dead ! ] , and
could not effect it; wherefore he was smitten by the judgment of
God." And a loathsome account follows. [ See Notes on the
German Translation by Philalethes. ]
All malice which.- Malice or deliberate wickedness is punished 1. 22.
in the remaining circles, that is, Violence in circle 7, and Fraud
in circles 8 and 9.
By force a man.—-The first belt of the [seventh] circle 1. 34.
punishes man's violence against his neighbour, exercised on his
 44 DANTE'S DIVINE COMEDY.

CAN. person or effects, in the Bloody River or Phlegethon. [See Can.

XI.
12.]
1. 40. A man against himself.-The second belt punishes man's vio-
lence against self, exercised on his person or effects, as by suicides
and spendthrifts, in the Dolorous Wood [ see Can. 13], where
the above are transformed to plants and pursued by hell-hounds
respectively.
1. 46. A man doth violence.- The third belt punishes the violent
against God in the Place of Sand ; that is, against his person in
the prostrate blasphemers [ Can. 14] ; against his first effect,
Nature, in the runners [Can. 15 and 16 ] ; and against Art as
the effect of Nature, or second effect of God [comp. 1. 103],
in the sitting usurers [ Can. 17].
ì. 50. and Cahors.- A city of Guienne in France, proverbially
famous for usurers.
1. 52. The Fraud.- Fraud Simple is punished in the eighth circle,
"Evilpits ; " and Fraud Treacherous in the ninth, the Frozen
Lake, " Cocytus."
1. 56. The knot of love, i. e. the instinct of philanthropy.
1. 58. Flatterers. As Fraud is susceptible of divisions corre
sponding to those of Incontinence, as its motive may be Lust,
Gluttony, or Avarice, and farthermore to Bestiality and to
Malice against one's neighbour and against God, Nature, and Art,
I have endeavoured in the Table of Contents to develop the
order, though not very rigid, in which these classes of sinners
are arranged. [ See Notes on Can. 18. ]
1. 63. Alink ofconfidence, from compact or special relation.
1. 65. by the seat of Dis, i. e. Satan. [ See Can. 32 to 34.]
1. 70. But tell me.- Dante does not inquire generally why there are
distinctions in the infernal punishments, but he does not see the
 HELL. CAN. XI. L. 40-113. 45

difference between many of the misbelievers, as the lewd and CAN. XI,
gluttonous epicures, and those punished for lewdness, gluttony,
&c. in the upper circles (where he at first sought for Farinata).
Accordingly, Virgil will distinguish the frailty of one class, and
the perverse, hardened folly of the other, by the terms inconti-
nence and bestiality.
Incontinence. In this division of moral evil [ Eth. Nicom. vii. 1. 82.
1 ] , Aristotle uses the words Incontinence and Malice in nearly
the same sense as Dante, but Bestiality [Onpiórns] very dif-
ferently, for he includes under the latter head various sins con-
stituted or aggravated by the violation of self-respect, taste, and
decency, some of which are abominable, and some harmless to
the modern view. But Dante seems to have taken the word, ac-
1 cording to the Italian idiom, in the sense of Folly, and being
bound as a Churchman to condemn heresy, has chosen to do so
under this title. Those who explain his " Bestiality " as any
quality, such as Treachery or Ferocity, which is not character-
istic of the City of Misbelievers, must make it a subdivi-
sion of Malice or Incontinence, and no longer, as our author
clearly means it to be, a co-division of the " dispositions that
Heaven will not allow." It may be added that Bestiality in the
strictest sense, as a life assimilating man to the brutes that
perish, is most thoroughly exemplified in 'the Epicures, as those
who utterly disregarded their spiritual capacities and responsi-
bilities.
Your art the latterfollows.—" Art follows Nature as far as she 1. 103.
is able." [Arist. Phys. ii. 2.]
thy Genesis.-" In the sweat of thy face thou shalt eat 1. 106.
thy bread."
For now the Fishes.-As the sun is in Aries [ Can. 1, 1. 38] , 1. 113.
 46 DANTE'S DIVINE COMEDY .

CAN.
XI. this line indicates the approach of morning. The constellation
ofCharles's Wain, having about the same longitude as Leo, comes
beyond the north-west quarter, when Pisces ascends to the ho-
rizon, as the celestial globe may illustrate.

CANTO XII.
CAN. As is that landslip.- Near Roveredo, where Dante appears to
XII.
1. 4. have sojourned, and most probably at Marco [ cited as Monte
Marco], towards Verona, where a landslip, referred to a. D. 883,
has pushed the Adige farther from the mountain.
1. 12. the infamy of Crete.- Minotaurus, the anthropophagous
monster of Queen Pasiphae, represents Malicious Violence as the
perverse fruit of passions carried to the extreme of Folly or
Bestiality. He appears therefore, though within the boundaries
of the sixth circle, as presiding Devil of the succeeding one, and
as captain, we may fancy, to the congenial natures of the Cen-
taurs and Harpies in the subdivisions.
1. 17. Thatgreat Athenian Duke.- The quaint anachronism involved
in this title should not astonish readers of the English Bible,
which applies it to Esau's immediate representatives. Virgil,
who has given valuable hints to Dante in two scenes, where
pictures or bas-reliefs are contemplated [ see Purg. Can. 10 and
12], puts before the eyes of Æneas, in the sixth book of his Epic,
the similitudes of Athenians shipping their youths and maidens
to be devoured by the stepson of Minos ; and of Theseus, by a
 HELL. CAN. XII. L. 4-110. 47

clew of thread, tracking and killing the latter within his laby- CAN.
XII.
rinth. Ariadne's part in the affair is alluded to in Ovid, Metam.
lib. 8, fab. 2.
So trembled. In the earthquake after the Crucifixion. 1. 41.
--for thereby some maintain. — Probably the Empedocleans, 1. 43.
as referred to by Aristotle in the Physics, lib. i., and De Animâ,
lib. i.
Centaurs ran.—-' The Centaurs , whose mouths and aspects 1. 56.
are human, but motions bestial , represent violence unaccompanied
byfraud. Thatthis impish brood were capable of different grades
in morality must be supposed when we reach the separate punish-
ment of Cacus. They are introduced in deference to Virgil,
who in the sixth Eneid fills with such monsters the entrance of
Avernus . On Chiron, the instructor of Achilles , and Nessus , slain
by Hercules, I need not pause ; the death of Pholus is referred to
the same prowess in Virg. Æn. viii. 294, and Georg. ii. 456,
but has been told otherwise . The three Centaurs are named
together in Lucan's Pharsalia, vi. 390 ; the group here appears
symbolic of Plato's psychologic trinity of Reason , between the
concupiscible and irascible affections.
Here Alexander and stern Denis. - The first list is of offenders 1, 107.
against persons rather than property. Alexander is doubtless
" he of Macedon" (who being a Greek is less spared than
Cæsar) ; and Denis the elder Dionysius, tyrant of Syracuse from
406 to 368 B.C., whose so-called " Ear," or cavernous dungeon
framed like a whispering gallery, is well known.
Is Azzolino. -Commonly called Eccelin da Romano, Imperial l. 110.
Vicar of the Marca Trevigiana under Frederic the Second, and
master of a variable domain in Lombardy from 1230 to 1260,
when he was overthrown by a combination of his brother
 48 DANTE'S DIVINE COMEDY .

CAN.
XII. Ghibellines, supported by Papal sanction. He practised habi-
tually the most enormous cruelties ; and when Padua had re-
volted against him, collected as many as he could seize from the
dispersed of her citizens over Italy, and by some means brought
them to an evil end. Villani says, they were burnt en masse
along with the Marquis's Secretary, who had prepared a report
for their intended execution, and was jocosely dispatched to take
it with them before the Lower Powers. An extravagance of the
Guelfish Clio !
1. 111. Obizzo of Este (i.e. marquis) was endowed by the Fer-
rarese with despotic government, after the death of Azzo the
Seventh, his father, in terms unbecoming to citizens and members
of the Empire. In the following year he rendered valuable
service to the army of Charles of Anjou, whose claims to the
suzerainty of Italy he afterwards supported in the parliament of
Lombardy in 1269. In 1288 and 1289 the cities of Modena
and Reggio, weary of intestine strife, subjected themselves to
his perpetual authority. All these circumstances rendered him
obnoxious to Dante, but do not establish against him, or Azzo
his son, the charges of tyranny and parricide here brought
forward, which are indolently copied by the Commentators, but
impugned by Muratori [Antichità Estensi ] , and ignored by
other historians. The frequent attempts, however, which were
made on Obizzo's life, may be considered to support the authen-
ticity of Dante's narrative.
1. 118. A spirit all apart. ―- Guy of Montfort, Vicar in Tuscany of
Charles of Anjou, and son of the well-known English rebel. In
1270, when the Princes, returned from the Tunisian Crusade,
were met in congress at Viterbo, he avenged his father's execu-
tion on Henry, the King of England's nephew, whom he slew in
 HELL. CAN. XII. L. 111.- CAN. XIII. L. 11. 49

a church, and drew into the streets. For this outrage he was CAN.
XII.
removed from the Vicariate, but protected by his sovereign
against farther vengeance. Which Prince Edward perceiving to
be unattainable, withdrew wrathfully to England, bearing in a
golden cup the heart of his murdered cousin, which he exposed
on London bridge to the sympathy of their common country-
men.
That Attila. The Grand Hun introduces the Offenders 1. 134.
against Property, chiefly " reavers and robbers," and each
example from an enemy of the Eternal City,; as Pyrrhus, the
Epirot invader ; Sextus Pompeius, under whom civil war de-
generated into piracy [Lucan vii. 420] ; and from times more
recent Rinier of Corneto a freebooter, who infested the Ma-
remma; and Rinier Pazzo, of Valdarno, excommunicated for
assaults on Roman Prelates, in which he had been encouraged
by the second Frederic.

CANTO XIII.
CAN.
XIII.
A grove. - See Argument of the Canto. 1. 3.
Between Corneto and Cecina. The Tuscan river Cecina, 1.8.
flowing under the Volterran hills to join the sea some twenty
miles below Livorno, and the city of Corneto in the Patrimonio
di San Pietro, bound the seamark of the desolate Maremma, on
whose insalubrity see Purg. Can. 5, 1. 135. The Marta, flow-
ing by Corneto and the Bolsena lake, which supplies the former
with its waters, will be elsewhere mentioned.
Who chased the Trojans from the Strophades. See Virgil 3, I. 11.
VOL. IV. D
 50 DANTE'S DIVINE COMEDY.

CAN.
XIII. 254, &c., which describe the landing of Æneas and his comrades
on these isles of the Ionian sea, their discomfiture by the Harpies,
whom they vainly scattered by force of arms, and the dismal-
sounding prophecy of Celano that they should one day eat their
trenchers. It is not very consistently that the sixth Æneid intro-
duces Harpies in the entrance of Hell.
1. 21. Some credit for my lays.-Virgil in the third Æneid has made
the Trojan fugitives find on the coast opposite their city a wood
of myrtle and hazel, from whose broken twigs flowed blood, while
the voice of Polydore, son of Priam, who had been committed
to the guardianship of the Thracian king, related how he had
been on that spot treacherously massacred, and
" A thousand lances, in his blood embrued,
Again sprang upward by his blood renewed."
1. 58. For I am he. - - Piero delle Vigne, of Capuan birth, a distin-
guished orator, jurisconsult, and poet, was private secretary to
Frederic the Second, who had raised him from the condition of
a poor student at Bologna, and employed him in the revision of
the Laws, and in the weightiest political transactions, as at the
Council of Lyons in 1245, where he sought vainly to avert from
his master the audacious bull fulminated by Innocent the Fourth.
Of Piero's subsequent misfortunes there are very discrepant
accounts; but those that seem most authentic, and consonant
with Dante's information, make his death to have followed
quickly upon his loss of the imperial favour, through a voluntary
act, to which he was impelled by a sense of disgrace rather than
by torment or oppressive punishment, under an impeachment of
not the most deadly nature. Accordingly we may suppose he
was thrown into confinement or arrest, and sentenced to depri-
vation of various estates, upon charges of betraying the Emperor's
 HELL. CAN. XIII . L. 21-133. 51

CAN.
interest in his conduct of affairs, or enriching himself at the XIII.
expense of the Treasury, and that he killed himself in or under
a church in Pisa by dashing his head against the wall. On the
reports that his eyes were put out, that he perished in casting
himself from a dungeon window, while the Emperor was passing,
in order to implore his clemency, and that he had attempted (as
Matthew Paris affirms) to poison Frederic, perhaps at Papal
instigation, see a laborious inquiry in Von Raumer's Hohen-
staufen, App. to vol. iii.
That Whore. Envy, or, as some say, the Court of Rome. 1. 64.
Two rent and naked souls. With these begin the spendthrifts. 1. 116.
thy legs, Lâno. -A Sienese, who having wasted all his sub- 1. 120.
stance (perhaps in the Club mentioned by Capocchio, Canto
29, 1. 130), sallied in search of death to the field of warfare.
Jousting at Toppo. - — Some time after Charles of Anjou's 1.121 .
death, the captivity of his successor in Aragon facilitating many
revivals of the Ghibelline interest in Italy, the opposite party
were expelled from Arezzo A.D. 1287, but during the next year
procured from the Florentines and Sienese an expedition to
restore them to their country. The two armies, after various
triumphs, advanced successfully under the walls of Arezzo,
where the Florentines, having boastingly celebrated their annual
foot-race of the Baptist's day, commenced a retreat homewards,
after requesting their allies to accompany them to Montevarchi
in Valdarno di Sopra. The latter, however, preferring a direct
return to Siena, were routed by an ambuscade in Pieve del
Toppo, where the Aretines were commanded by Bonconte of
Montefeltro, who the next year fell in the celebrated defeat of
Campaldino. [Purg. Can. 5.]
O Jacopo di Sant' Andrea. — A Paduan nobleman, of whose 1. 133,
D2
 52 DANTE'S DIVINE COMEDY.

CAN. prodigality it is recorded that he burnt down a country house

XIII.
of his own to provide a spectacle for his guests.
1. 143. That city was my birthplace. — After the foundation of
Florence [see Can. 16, 1. 61 ] , a temple of Mars was erected there,
which the citizens destroyed upon their conversion in the reign
of Constantine, in order to substitute the Cathedral of the
Baptist ; they reserved , however, the auspicated image of the
god, to which they attached a superstitious value, to place on
a high tower by the Arno.
1. 145. For which his art.- So Brunetto Latini says, " The spot on
which Florence is founded was once called the House of Mars
[Camarte in Villani ] , that is, of battles. For Mars is one of
the seven planets, and was called by the Pagans the God of
Battles, as he still is among many nations. Hence it is no
wonder that Florence should be always full of broils and discord ;
for they are governed by this planet. And hereof knoweth
feelingly master Brunetto Latini, who was born in that city, and
at the time he wrote the present work had been expelled thence
by the wars of the Florentines."
1. 150. By Attila, rebuilded it.- Florence was said to have been de-
stroyed by Attila (Villani calls him Totila) during his invasion
of Italy in 451 , and to have been rebuilt in 801 under Charle-
magne, who united the remnant of its inhabitants with the
settlers in Fiesole. The statue of Mars, after the overthrow
of its protecting tower, had fallen into the river ; but a fragment
was recovered with much rejoicing, and stood in Dante's time
at the head of the Old Bridge.
1. 151. My gibbet ofmy own house. Observe how the penalties of the
suicide and spendthrift are combined against this man, as whilom
English justice combined those of heresy and treason against
Oldcastle.
 HELL. CAN. XIII. L. 143. - CAN. XIV. L. 31. 53

CANTO XIV .

The third belt from the second belt. See Arguments, Can. 13 CAN.
XIV.
and 14. 1.5.
On which the feet of Cato. - See Lucan's Pharsalia (the 1. 14.
perusal of which poem will illustrate many subsequent passages)
for an account of the Libyan desert, between the Lesser Syrtis
and Numidia, across which Cato led the remnants of Pompey's
Pharsalian army to join King Juba, lib. 9, v. 368.
Some lay on ground. - These three classes are, as I have said 1. 22.
the Blasphemers, and the violent against nature and art. The
great number seen in the second order will be understood from
the licentiousness of classical manners, and that which has been
said under Can. 10 on the revival of Epicureanism in Florence.
The charge, therefore, which Dante in the next Canto brings
against his tutor Brunetto Latini, must not be considered, al-
though morally heinous, to have appeared very revolting or
dishonourable. The punishment of the Blasphemers seems
connected with the text, " He shall rain upon the ungodly [i. e.
impious] snares, fire, and brimstone ; " the common doom of
the violent against nature was suggested by God's judgment
on the Cities of the Plain. The Usurers, or violent against
art, occupy in this circle the lowest position ; their sin
having most affinity with that of fraud, which is next exem-
plified ; nevertheless, the Blasphemers are from their attitude
exposed to greater torment.
As Alexander. This phenomenon is mentioned only in a 1.31 .
work professing to be translated by Cornelius Nepos from a
letter of Alexander to Aristotle, in which the former mentions,
D3
 54 DANTE'S DIVINE COMEDY.

CAN
XIV. describing his pursuit of King Porus beyond the Caspian gates,
that his troops were assailed by a terrific storm of snow, during
which he commanded them to stamp upon the ground, that
they might prevent the camp from being covered, and after-
wards by one of rain, but lastly by fiery clouds, as here described,
which he made them extinguish by their garments (though
still, we may imagine, using their feet).
1. 58. As he hath done at the Phlegræan fight. — Namely of the Gods
and Giants in Thessaly. For Jupiter's demands on Vulcan and
the Cyclops see particularly Silius Italicus [ 9, 304 ] : -

" Phlegræis quantas effusit ad æthera voces

Terrigena in campis exercitus, aut sator ævi
Quantâ Cyclopas nova fulmina voce poposcit
Jupiter, exstructis vidit cum montibus ire
Magnanimos raptum cælestia regna Gigantas."
1. 63. O Capaneus. - For Capaneus, as a leader in the wars of the
sons of Edipus, the blasphemies he uttered against Jupiter,
and his overthrow by the artillery of heaven at the wall of
Thebes, see Thebais 10, 845. Statius, whom we shall meet in
Purgatory, is the latest Latin poet much alluded to by Dante.
1. 79. As from the boiling well. -The Bulicame, near Viterbo, in the
Patrimonio di San Pietro.
1. 96. Beneath whose king.- See Ovid Met. lib. 1 , v. 110, on Saturn
as ruler of the Golden Age. The faults arising from Love, being
the most venial, a chaste world implies one that is otherwise
innocent. On the birth of Jupiter in Crete see Lucr. 2, 635.
1. 98. and Ida was its name. - On Mount Ida, as the birthplace
of Jupiter, and on the story of Rhea's concealing him from his
father Saturn, when his infant cries were overwhelmed by the
clamours or clashing shields and helmets of the Curetes and
 HELL. CAN. XIV. L. 58-106. 55

Corybantes, see Ovid's Fasti, 4, 197. [ I select a Latin authority, CAN.

XIV.
such as Dante is most likely to have studied. ]
Whose back to Damietta. - This image, representing the 1. 104.
general history of mankind, has its face turned in the direction
of the spheres, or that which has been generally pursued by the
tides of conquest and civilisation. [ See Par. Can. 6, 1. 2. ]
His head is formed ofgold. - Here the image of the Four 1. 106.
Monarchies, seen by Nebuchadnezzar in his dream [ Dan. c. 2],
is rendered typical of the whole course of time, and viewed in
manifest connection with the reigns of Saturn and Jupiter, and
the four ages of the world described in Ovid [ Metam. lib. 1 ] ;
a grand syncretism, the analysis of which still requires to be
more deeply investigated. I shall venture to distinguish Dante's
four ages, as in a manner the periods of four empires, or of so
many conditions of mankind in respect to government. The
first age was that through which our common parents lived
innocently, and in unconstrained obedience to God's law ; this
period is represented by the golden head, solid and unsullied
by tearshed. In the second age the human family, though
corrupt and wicked, had not yet become so disorderly as to
submit themselves, from urgent necessity, to the restraints of
civil government ; this period corresponds to the silver breast
and shoulders, from which derives the river Acheron. In the
third age began kings to rule, and men exposed themselves to
warfare and despotism to escape the more pressing and familiar
afflictions of anarchy. Under this state of things, which might
be dated from the days of Nimrod, many princes and nations
contended for supremacy upon the earth, but Providence had
not yet declared in favour of one race, nor erected any rudi-
ments of a legitimate, durable, and universal empire ; this age
D 4
 56 DANTE'S DIVINE COMEDY.

CAN.
XIV: corresponds to the copper or brazen parts of the image, from
which also Phlegethon is derived. The last age is that of the
Roman empire, which supplied the desideratum above mentioned,
and is represented by the iron limbs and the river Cocytus ;
this may be considered the period of the greatest offences, for
as civil order grows more perfect, so those who violate it must
deserve a deeper penalty. In the latter part of this age a
spiritual power arises beside the temporal, and is represented
by the foot of parched clay. And because men relied more
on the Papal than the Imperial authority, though the former
had less strength for the support of social unity and order,
therefore the weight of the image leans less upon the iron foot
than on that which is of weaker material.
1. 116. Make Styx and Acheron. I believe [ as above implied] that
each river is supposed to flow from a separate part of the image.
1. 123. Why doth it only.- Dante inquires why he has not seen the
stream intersecting any of the upper circles.
1. 125. And though upon the left hand.- It has been observed under
Can. 9, 1. 132 , that the poets have turned to the left to des-
cend across each circle, and to the right in some few circles,
where they have surveyed a portion of the circumference. Virgil
now shows that whatever progress they have made towards the
centre, they have not made a sufficient circuit to meet all the
four rivers.
 HELL. CAN. XIV. L. 116.- CAN. XV. L. 32. 57

CANTO XV.
As are the bulwarks, i. e. dykes along the great canal from CAN. XV.
Bruges, running towards the isle of Cadsand. 1. 4.
Or which the Paduans.- The banks of many rivers in Vene- 1. 7.
tian Lombardy being subject to inundations in spring-time from
the melting ofthe snows on the adjacent mountains, the Paduans,
who still have a long series of villas and castles along their river,
the Brenta, which rises in Mount Chiarentana, have erected
mounds for their protection in the manner described.
If Brunetto Latini.- Brunetto Latini, Dante's tutor, born in 1. 32.
Florence, A. D. 1220, was a notary and diplomatist, eminent in
oratory and jurisprudence, and for various philosophic writings,
of which I shall speak under 1. 119. He was attached to the
Guelf party, and employed as their ambassador, while Florence
was threatened by the power of King Manfred, to petition for
the support of Alfonso the Tenth, of Castile. While absent
on this mission he heard of the battle of Arbia [A. D. 1260, see
Can. 10] , and the expulsion of the Guelfs from his native
city, in consequence of which events he was compelled to with-
draw to Paris. He returned with his party to Florence shortly
after Manfred's overthrow, and was one of the vouchers for
their reconciliation with the Ghibellines during the unsuccessful
mission of Cardinal Latini from the Pope in 1279. He was
again employed as a state-ambassador in 1294, in the nego-
tiations with Genoa against the Pisans, and died in 1296. He
is described as a man of great ability and learning, of the
most courteous, and engaging manners, and of grave but hu-
morous conversation. Villani calls him worldly, with perhaps
a worse meaning than we should attach to the expression, and
 58 DANTE'S DIVINE COMEDY .

CAN. that such a character was generally attributed to him he him-

XV.
self confesses in his Tesoretto ; but none of his contemporaries,
excepting Dante, have distinctly brought against him any more
heinous charges.
1. 62. That came ofold from Fesulæ.- Fesulæ [or Fiesole] , a Tuscan
city on the hill commanding Florence, was considered to have
been the first ever built in Italy. It was destroyed, according
to tradition, by order of the Roman senate in the war with
Catiline, and supplied materials and citizens for the foundation
of Florence, where a colony was led also from the metropolis.
Fiesole was rebuilt by Attila, who destroyed Florence [ see Can.
14] , and was subsequently, A. D. 1010, itself destroyed by the
Florentines, who again mingled with its burghers. Hence the
commonalty of Florence was considered as a mixture of two
races, to whose hereditary enmity were ascribed its perpetual divi-
sions and intestine wars ; the noble families, however, including
Dante's, arrogated to themselves a purely Roman origin.
1. 67. 'Tis their oldfame on earth bespeaks them blind.-- The nick-
name of " the blind," which the Florentines certainly bore, has
been accounted for by two anecdotes, so that neither of them
is likely to be true. Dante indirectly typifies Florence as a blind
bull in Par. Can. 16, 1. 69, alluding to the violence and short-
sightedness with which her government was conducted.
1. 90. a lady, who the truth will know.— See Par. Can. 17.
1. 99. Well hearkens he that bears in mind.- Virgil considers his
pupil to be applying his maxim,
" Superanda omnis fortuna ferendo."-EN. 5, 710.
(" By enduring is all fortune to be conquered.")
1. 109. Priscian of Cesarea, a famous grammarian of the sixth cen-
tury, flourished under Justinian (a severe inquisitor of the sin
 HELL. CAN. XV. L. 62-119. 59

here punished). We are ignorant of the grounds on which Dante CAN.

XV.
has here mentioned him.
And Francis of Accorso.- The son of an eminent Florentine, 1. 110.
who professed jurisprudence at the University of Bologna,
Francis of Accorso had succeeded to his father's functions, and
written additions to his commentary on the Code of Justinian,
He was so valued by his fellow citizens, that they forbade him,
under pain of having all his goods confiscated, to leave them at
the invitation of Edward the First of England. His death has
been referred to A. D. 1294.
One by the servant unto servants. —Andrea de' Mozzi, removed 1. 112.
by the Pope [ servus servorum] from the bishopric of Florence to
that of Vicenza, A. D. 1298. It is said his own brother procured
this translation, having complained to Boniface the Eighth of his
dissolute life and extravagant preaching. Notwithstanding the
ill character he now bears, he had been chaplain to Alexander
the Fourth and Gregory the Tenth, and a deputy, it is said, of
Cardinal Latini's when the latter came to Florence as a paci-
ficator. [See on 1. 32.]
There comes a band.-The following band is composed of men 1. 118.
whose life has past in action, and perhaps we may suppose mar-
ried men, as at least was Jacopo Rusticucci. [Can. 16, 1. 44.]
I leave now my Tesoro.- Latini's Tesoro [ Treasure] , treating 1. 119.
" of all things that appertain to mortals," is an encyclopedic
work, written, during his sojourn in Paris, in the French language,
which he considered more universal, and even more agreeable
than his own ! It begins with an outline of cosmogony, geo-
graphy, physics, and universal history ; comprises next a system
of morals, politics, and rhetoric, founded on Aristotle's corre- 2
sponding treatises, and terminates in a more original Book of
 60 DANTE'S DIVINE COMEDY.

CAN.
XV. Precepts for the conduct, and especially the manners, of rulers
and magistrates. The Tesoretto, a work in rude Italian rhyme,
was destined for an introduction to the above treatise, and com-
prises an allegorical vision of Nature and her works, of Love,
Virtue, and other such personages. The Pataffio, a collection of
proverbs and mots, a work of less moral and dignified character,
in Italian ternary rhyme, is also attributed to Latini. Ihave been
unable to procure a sight of it.
1. 122. Ofthose whofor the green cloth have to run, i. e. for an hono-
rary distinction at the annual foot-race, celebrated by Verona in
common with various other Italian cities. The agility of Ser
Brunetto probably mitigated his pain, and proved his compara-
tive temperance.

CANTO XVI.
CAN.
XVI.. Formed in a wheel. - For reasons shown by Can. 15, l. 37.
1. 21. The grandson of the fair Gualdrada. - Gualdrada was the
1. 37.
daughter of Bellincion Berti, who is mentioned in Par. Can. 15 ,
1. 112, as a Florentine gentleman of the old school ; she married
Conte Guido, then the sole representative of a noble clan, which
had been expelled from the government of Ravenna. From
their union sprang five sons, the heads of a numerous and
powerful family, among whose members were Guido Novello
[see Can. 10] , head of the Ghibellines in Tuscany after the
battle of Arbia; the Guidi of Romena mentioned in Can. 30;
and others of the name, who appear in connection with the life
or works of Dante.
 HELL. CAN. XV. L. 122.- CAN. XVI. L. 42. 61

Villani relates, that when the Emperor Otho the Fourth visited CAN.
XVI.
Florence, having met many fair gentlewomen assembled in the
church of S. Reparata, he was struck especially by the appear-
ance of Gualdrada, and inquired who she was, as it happened,
from her own father. Bellincion answered that she was the
daughter of one who would cause that his Grace, if it pleased
him, might kiss her : which Gualdrada hearing, was greatly
affronted, and said that never should a man kiss her, but if it
were her husband. And the Emperor, appreciating this answer,
commended her to the noble Guido, whom he had endowed
with the lordship of the Casentino, and who then became her
suitor, paying no regard to birth or dowry, with the success that
has been intimated. This account has been impugned on docu-
mentary evidence of the date of Gualdrada's marriage, but may
nevertheless have been current in Dante's time, and would not
perhaps have lowered his opinion of Bellincion as much as
Lombardi judges.
Was Guidoguerra named. - Guidoguerra, though cousin to 1.38.
Guido Novello, was a Guelf leader, and had in 1255 expelled
the Ghibellines from the peaceably disposed city of Arezzo,
hereby outrunning the zeal or prudence of his own party in
Florence, who thought proper to restore them. After the battle
of Arbia he commanded the Guelf refugees in Romagna, and
joined with them the army of Charles of Anjou, whom he aided
at the battle ofBenevento against Manfred. [ See Purg. Can. 3.]
Was Tegghiayo Aldobrand [ Tegghiajo Aldobrandi ] .- Behind 1. 42.
Guidoguerra is another noble Guelf leader, who is mentioned
before the battle of Arbia as having opposed in council the
unfortunate sally of the Florentines, which led to their discom-
fiture and the capture of the city [ see on Can. 10] . On this
 62 DANTE'S DIVINE COMEDY.

CAN.
XVI. occasion, one of the ancients [named Lo Spedito ] , who had
proposed this movement in reliance on the counterfeit treaty
for betraying Siena, told him, contumeliously, to search in his
breeches whether he had any fears. So when another speaker
began to support Aldobrandi's opinion, he was commanded by
the ancient to hold his peace : there was a fine of a hundred liras
for disobeying this tribunitial mandate, and Gherardini offered to
pay it, that he might continue his discourse ; but was told that
it should be doubled, and then that it should be trebled, and at
last the threat of capital punishment enforced his obedience to
" the popular shall.”
1. 44. Was Jacob Rusticûtchi [ cci ] . Of this third personage, a
plebeian of Florence, who had been driven to vice as it appears
by domestic animosities, I find no historical mention.
1. 70. For William Borsier. - — Of him the Decameron relates, that
when a noted Genoese miser had showed him over a richly
furnished and decorated house, and asked him if he could
suggest some new and hitherto unseen subject that he could
have painted therein, William answered, " I can tell you some-
thing that you certainly have never seen let Liberality be
painted ;" by which hint his entertainer was edified.
1. 73. Thy sudden riches. -Compare Par. Can. 16. "'During the
year 1282," says Villani, " Florence and her citizens were in the
happiest condition that ever befell them, which lasted until 1284,
when began the division between the nobles and the people. ”
This period had however witnessed some democratic innovations
in the government, which were followed in 1292 by the misrule
under Giano della Bella, when the old noble families were ex-
cluded from the government of the city.
1. 79. If at some other time. According to Leonardo Aretino,
 HELL. CAN. XVI. L. 44. - CAN. XVII. L. 128. 63

Dante put himself beyond all hope of receiving pardon by the CAN
XVI.
freedom with which he wrote and spoke against the governing
party in his native city.
As the first river. That is, from the origin or north-west 1. 94.
extremity of the Apennines, the first river on their left or
western side, which does not mingle with the Po, but finds the
ocean by an independent channel, and rises in Monte Veso by
the name indicated below.
And after Forli. - Here the Acquacheta [ Still Water] 1.99.
assumes the name of Montone.
As at St. Benedict.- A convent situated near a cataract of 1. 100 .
the above river.
Line 102 might be translated, if we trust the construction
Boccaccio puts on it-
" There, where a thousand fairly might be fed ; '

insinuating misappropriations of the conventual revenues.

I chanced to have a cord.- This cord Virgil uses as a signal to 1. 106.
the Demon of Fraud, presently described, who was accustomed,
at the arrival of a sinner in his province, to be thus summoned
by his confederates : thus the poets will have entered by force
among the violent [ Can. 10 ] , and by stratagem among the
fraudful. That Dante should have formerly procured a cord in
hopes of catching the pard [ Can. 1 , 1. 32 ] , is a representation,
I think, contrived rather for the development of the action than
to convey any special allegory.
And as Ipen this comedy. See on Can. 21 , 1. 2. 1. 128.
 64 DANTE'S DIVINE COMEDY.

CANTO XVII.
CAN. And mid yon guzzling Germans.- That our German cousins
XVII.
1. 21. should here appear, as Shakspeare has indirectly represented us,—
" For heavy-headed revel east and west
Traduced and taxed of other nations,"
will not appear unnatural, if we look back to the anecdote of
Manfred's horsemen which I have quoted in Can. 10.
ibid. As the beaver. - Collecting the fish, according to a legend
related by Pietro di Dante, by the unctuous attractions of his tail.
1. 36. A nation sitting.-Namely the Usurers, or violent against art.
1. 59. In yellow purse an emblem blue. The crest of the Gian-
figliazzi of Florence. The armorial bearings of these ungentil
craftsmen remind us of Dante's strictures, in the last Canto, on
the new magnates of his city.
1. 62. Another ruddier.- The crest of the Ubbriachi of the same city.
1. 64. In azure tint a teeming sow.·- -The crest of the Scrovigni of
Padua, probably suggested by their name, quasi scrofâ geniti, as
were the three bulls of our Bullen or Boleyn family. Of this
clan Rinaldo was a noted usurer, and left his son a patrimony
out ofwhich the latter endowed a monastery for the Frati Godenti
mentioned in Can. 23.
1. 67. My neighbour named Vitalian. - — Vitaliano del Dente, also a
Paduan, of whom I find nothing interesting.
1. 72. Let come our sovereign liege. - It is from Florence the usurers
expect this grand-master, called Giovanni Bujamonte de' Bicci,
or degli Irti, in conformity with his crest.
1. 97. Now, Geryon, go. —The name is taken from a king of Thrace,
destroyed by Hercules for throwing his own guests to his
anthropophagous horses [ Ov. Met. 9, 194]. His punishment or
transformation is similar to that of the Thieves in Can. 24.
 HELL. CAN. XVII. L. 21- CAN. XVIII. L. 1. 65

No greater dread, I think, did Phaethon feel. - Among various CAN.

XVII.
explanations given of the phænomenon of the Milky Way, Dante 1. 106 .
mentions in the Convito, that according to the Pythagoreans
the Sun had once wandered from his road, and passing through
places not adapted to his heat, had so strongly acted upon them,
as to leave a scorched appearance. And I think, he adds, that
this supposition led to the fable of Phaethon, which is related by
Ovid in the second book of his Metamorphoses.
Nor Icarus ill-fated. -
— Virgil alludes in Æn. 6 to Icarus, the 1. 109.
son of Dædalus, who endeavoured to accompany him out of
Crete, flying on artificial wings from the tyranny of Minos ; but
by soaring too wantonly, allowed the wax with which his plumes
were cemented to get melted by the proximity of the sun, and
was drowned in the sea which took his name. [ Comp. Ovid.
Met. 8. ]

CANTO XVIII.
There is a place. - The eighth circle, comprising the XVIII. CAN
Fraudulent, who evidently stand in gradations, of which the first 1. 1.
five or six are characterised by cupidity, and the others by
malice against man or God. The principle on which these
classes are subdivided is less clear. The sinners in the first pit,
Seducers and Pandars [ see the present Canto] , have evidently
an analogous position to the Lascivious in circ. 2 [ Can. 5] ;
those in the second pit, Flatterers and mostly Parasites, corre-
spond in some measure to the Gluttons in circ. 3 [ Can. 6] ;
the three next classes, Simoniacs, Enchanters, and Embezzlers,
to the Avaricious in circ. 4 [ Can. 7 ] ; but I know not whether
VOL. IV. E
 66 DANTE'S DIVINE COMEDY.

CAN. the Hypocrites in the sixth pit [Can. 23 ] should be ranked

XVIII.
with the Avaricious or the Malignant, or should rather, as men
without religion, answer to the Misbelievers in circ. 6 [Can. 9].
On the divisions of the Fraudulent Malicious, see Can. 24
and 29.
1. 5. There yawns a gulf.-Continuing the outer border of the
abyss from the eighth to the ninth circle.
1. 9. And valleys ten. - These form concentric zones like the divisions
of circ. 6, but sunk in the ground between high partition-walls,
or cliffs, in accordance with the dark and latent quality of the
sin punished .
1. 17. Long spurs out.—These rocky projections, forming bridges by
which the circles are connected, run in radial lines across all the
partitioning cliffs, except the outermost and the innermost, in
which they merge and terminate.
1.20. and towards the left. That is, along the periphery of a
circle, a contrary course to that previously adopted, tending to
bring the poets again under the point at which they entered
[see on Can. 9, 1. 132 ] , and obviating the necessity of their
crossing another river.
1. 26. Toward us the nearest outside, i.e. Pandars ; after us the
farthest came, i.e. Seducers [ see 1. 86 to 97 ] ; but longer strides
they drew, as more painfully impelled by the scourges presently
mentioned. J
1. 28. The Romans. On the great concourse that was brought to
Rome by the jubilee proclaimed in 1300, see Purg. Can. 2.
1. 30. To pass their bridge.- The throngs crossing in opposite direc-
tions the bridge of St. Angelo, were kept each to its own side
by a partition-wall erected in the middle of the road. It appears
that on one hand every face was directed towards the Cathedral
 HELL. CAN. XVIII. L. 5-89. 67

and the Castle of St. Angelo, and on the other towards the hill CAN
XVIII.
of Janiculum, which is not, however, visible at this point in the
modern city.
Horned fiends recurred. - - See the Argument in Table of 1. 35.
Contents ; and 3with this appropriate construction of a legendary
image compare Much Ado about Nothing, Act I. , Scene 2, in
the fourth interlocution of Beatrix.
'Twas I persuaded. - Venedico Caccianimico, of Bologna, 1. 55.
whose sister Ghisola was lewdly sought after by Obizzo the
Second, Marquis of Ferrara [ see Can. 12 ] , is shown to have
taken a reward for procuring him her favours.
Sipa 'twixt Reno and Savena. There have died of the 1. 61.
Bolognese, Venedico is made to say, more impenitent pandars
than the present generation numbers of adults and children
capable of speaking. The neighbourhood of the town and
university is indicated by the adjacent rivers, and the dialect ac-
cording to usage by the word of concession. [ See Can. 33,
1. 80.]
A rocky spur. - - Compare lines 17 and 20. This rock nearly 1.69.
chokes up the valley, but is scooped out into a species of arch.
We parted from. -— In speaking of the everlasting bound, 1. 71.
Dante perhaps contrasts its massive irremovable appearance
with the precarious and shattered-looking structure of the bridge.
-that other miscreated train.- The second file is of Seducers. 1. 76.
Lo Jason. On the hero of the Argonautic expedition, see 1. 86.
Valerius Flaccus, and Ovid Met. lib. vii.; but for the Lemnian
adventure consult especially Statius, Thebais, lib. v.
When the bold mercy-lacking women.-Venus had sent on the 1. 89.
islanders a spirit of strife, from which this massacre ensued. [ See
next note.]
E2
 68 DANTE'S DIVINE COMEDY.

CAN. Beguiled Hypsipyle. This maiden had deluded all her com-
XVIII.
1. 92. rades by sparing and secreting her father Thoas. On her ad.
ventures after Jason had risen from her side to pursue his
voyage, see Purg. Can. 22, 1. 112.
1. 96. And for Medea's vengeance.- Medea, daughter of the King of
Colchos, who for the love of Jason abetted the enterprise of the
Argonauts, and with him deserted her father, was abandoned
like Hypsipyle for a new leman in Glauce, daughter of the
Theban king Creon.
1. 100. Already came we, i. e. to the border of the second pit.
1. 122. And thou 'rt Alexius Interminei.- One of the noblest born in
his own city.
1. 133. Thais the harlot is.-The accomplished heroine of a classical
comedy, which is enacted with partiality by the British youth at
Westminster. Thais has gratified for her emolument the passion
of a military admirer, Thraso, whose courage and modesty are of
the Gascon sort, when the dialogue cited takes place (through
a messenger in the original) on the occasion of his sending her
a costly present. Meantime she has given her heart to a more
engaging young Athenian, who eventually turns Thraso out of
doors, but admits him, when he has been sufficiently humbled, to
taste, as it were, the moonshine of their mistress's favours. [See
Terentii Miles Gloriosus. ]

CANTO XIX.

CAN. O Simon Magus, O his proselytes ! - The third pit [1. 6 ]

ΧΙΧ.
1.1. contains the Simoniacs, who are planted with their heads down-
 HELL, CAN. XVIII. L. 92.-CAN. XIX. L. 34. 69

wards, because they have looked to base and earthly objects, CAN. XIX.
instead of celestial, as the " prize of their high calling." Com-
pare Milton's Mammon : -
" For even in Heaven his eye
Was always downward bent, admiring more
The riches of Heaven's pavement, trodden gold,
Than aught beside. "- B. 1. 1.678.

They are tormented with fire, as having sinned directly against

God, like the heretics, and the transgressors of the seventh
circle.
Than those my beautiful St. John's.- The font in the Baptistery 1, 17.
of the Florentine Cathedral of St. John was surrounded by an
outer casing, in which were sunk a series of holes for the offi-
ciating priests to stand in. This arrangement protected them
from the pressure of the crowd, which had been enormous on
the few days allotted to the performance of the sacrament.
One out of which I broke.— Dante vindicates himself for an l. 19.
act that had excited much scandal. He appears to have found
a boy, that had been playing with his companions in the
Baptistery, wedged into one of the holes above mentioned, and
there stifling or drowning from want of air, or from some
water that had accidentally penetrated ; so that his life could only
be saved by breaking the sacred vessel. It is possible that the
ludicrous appearance of one standing on the wrong end in the
place of a baptizer may have suggested to Dante a punishment
for those who had communicated spiritual gifts and functions
with a policy directed to low and sordid objects.
Adown yon bank. - The inner bank, as will appear in 1. 31. 1. 34.
Comp. Can. 24, 1. 34, for the general construction of the valleys
in Evilpits, which become shallower towards the centre.
E3
 70 DANTE'S DIVINE COMEDY.

CAN. I stood as one. -- As it was in Dante's time a common punish-

XIX.
1. 49. ment for an assassin to thrust him, head downwards, into a hole
in the earth, which was then filled up so as to stifle him, it
might occur that one in this position should detain or recal his
confessor to delay the completion of the execution.
1. 53. Already there, O Boniface ? — One of the predecessors of
Boniface the Eighth, who is anxiously looking forward to his
arrival, mistakes Dante for him, and wonders that he should
have died so early. The " book " mentioned in the next line is
that prevision of events with which we have seen the damned to
be endowed [Can. 10] . On Boniface's death in 1303, see Par.
Can. 20, 1. 71.
1. 56. For which thou didst not fear.— On the manner in which Boni-
face had induced his predecessor to resign, see on Can. 6,
1. 30. To procure his own election, he solicited the influence
of Charles the Second, King of Sicily, and is said to have pro-
mised that he would recover for him the isle of Sicily, of which
Charles of Anjou, his father, had been deprived by Pedro of
Aragon. As a pope, Villani says [ lib. 8, cap. 5 ] that " Boniface
was high-spirited and lordly, and demanded much honour, and
knew well how to maintain and exalt the rights of the Church,
and from his wisdom and power was very much feared and
dreaded ; he was very greedy of money to aggrandise the
Church and his own kinsfolk, having no scruples about gain, for
he said all things were lawful to him for the Church's sake. He
was born at Anagni in Campagna, of a respectable Ghibelline
family, whose predilections he shared while only a Cardinal,
though after his subsequent elevation he became a violent Guelf.”
Boniface had incurred Dante's indignation by sending Charles of
Valois to tyrannise over Florence under the title of peace-maker ;
 HELL. CAN. XIX. L. 49-75. 71

perhaps also by the great sale of indulgences in 1300 [see Purg. CAN.
XIX .
Can. 2 ], and by other actions of which I shall more conve-
niently speak in my notes on the Purgatory, which is that part
of the poem where Dante's political allusions first acquire a cha-
racter of wide and European interest.
And sighing.- The Simoniac is disappointed at having yet 1. 65.
found no one to relieve him from his painful attitude. See line
75, in which is an emblem how the infamy of one pope covers
another's.
Know, that Iput the sacred mantle on.— The speaker is Pope 1. 69.
Nicholas the Third, whose family name, degli Orsini, i. e. of the
bear's whelps, is alluded to in the next line. He reigned from
1277 to 1280. " While he was a young ecclesiastic," says Villani,
"he was a most worthy and well-conducted man, and it is said
a virgin of his body; but after he was called Pope Nicholas the
Third, he grew presuming, and, through zeal for his relatives,
engaged in many undertakings for their aggrandisement; and
he was the first pope, or nearly the first, in whose court simony
was openly practised by his relatives, whom he thus, during the
short time he lived, enriched beyond all the Romans in castles,
estates, and money." Seven of these kinsfolk were promoted
to the Cardinalate, and Bertoldo Orsini, the Pope's nephew,
was appointed Count of Romagna. This province Nicholas had
himself wrested from the empire, taking advantage of the ex-
communication incurred by Rodolf of Hapsburg, who had pro-
mised to embark on a crusade, but found himself detained by
affairs of European politics.
Who went before me. ――-Nicholas does not allude to his 'im- 1. 75.
mediate predecessor John the Twenty-first [ A. D. 1276, 1277 ] ,
who is introduced in Par. Can. 12, 1. 134, nor perhaps to Adrian
E4
 72 DANTE'S DIVINE COMEDY .

CAN. the Fifth [ 1276 ] , who appears among the Avaricious in Purg.
XIX.
(unless indeed the judgment there pronounced on him be a mi-
tigation of that which the poet had first inclined to). The short
reign of Innocent the Fifth in 1276, and the virtuous and re-
spected character of Gregory the Tenth [ 1272 to 1276 ], render
it unlikely that they are particularly alluded to. It seems there-
fore that the weight of Dante's censure must fall on Innocent,
Alexander, Clement, and Urban (the Fourth of each name) ,
who had reigned in succession from 1243 to 1268, and distin-
guished themselves by that bitter hostility to the house of Ho-
henstaufen [ see on Frederic the Second, Can. 10, and Manfred,
Purg. Can. 3] which had led to the subversion of the Imperial
power in Italy. [ See Philal. ] The wanton and venal issue
and cancelling of excommunications, so indignantly denounced
in Par. Can. 30, sub fin., may have been considered a kind of
simony.
1. 79. But longer is the time. — Nicholas had been twenty years
here ; Boniface was destined to wait but eleven [ 1303 to 1314] ,
for the arrival of Clement the Fifth, who reigned from 1305 to
1314. Dante probably wrote the above before Clement's death
[about 1309-see note on Can. 34], but had reason to believe
he would not live long enough to falsify the prediction.
1. 83. A shepherd from the Westward land. - After the death of
Boniface, the election of his successor having been delayed by
the divisions of the Cardinals, it was at last agreed that the
party which was adverse to the French interest should appoint
four candidates, out of whom one should be singled by their
antagonists. The four names sent to Philip the Fair included
Bertrand, Archbishop of Provence, who had been hitherto his
adversary, but was easily won over by a king who could secure
 HELL. CAN. XIX. L. 79-106. 73

his nomination to the Papal chair. He is said to have agreed CAN. XIX.
to four promises for which the French sovereign stipulated, viz.
the grant of absolution to himself and all his friends, including
the Colonnas at Rome, for all offences against the late Pope
[see Purg. Can. 20, 1. 86 ] , a concession of tithes for five years,
the condemnation of the memory of Boniface, and the satisfaction
of a request yet undivulged. Clement the Fifth evaded some of
these promises, but showed a guilty compliance with the King's
avarice, in allowing him to confiscate all the possessions of the
Jews in France ; besides which he was condemned by Dante
for the well-known translation of the Papal Court to Avignon.
[See Purg. Can. 32, 1, 158. ]
In him shall Maccabean Jason. See 2 Mac. c. 8, v. 4, et seq. 1. 85.
for an account of Jason, who superseded Onias his brother in
the Jewish priesthood, having procured by the promise of an
increased tribute his appointment by Antiochus Epiphanes.
The latter had reigned in Syria from B. c. 174, and violently
persecuted the orthodox Jews. With his cruelties those of
Philip to the Templars may be compared not unworthily.
·against King Charles to swell. - Nicholas is said to have 1. 99.
conspired with John of Procida to raise the rebellion in Sicily
against Charles of Anjou, which was to be supported by the
Greek Emperor and the King of Aragon, and which broke out
under the next Pope in the Sicilian Vespers. It is said he had
proposed to Charles a family alliance, which the latter scornfully
rejected, admonishing Nicholas that he was not yet the equal of
kings, for "his functions were no inheritance "" -a rebuke the
Pope could not forgive.
You Shepherds [ see Rev. c. 10] .- It is not by corrupt doctrine, 1. 106.
but only by the contamination of temporal power and riches,
 74 DANTE'S DIVINE COMEDY.

worthy
XIX. that Dante considers the Bride of Christ to have grown
CAN.
of a degrading emblematisation. The seven heads and ten
horns have been taken for the sacraments and commandments.
The " mate " in 1. 111 represents the Pope.
1. 115. Oh Constantine- Milton has translated,

" Ah Constantine, of how much ill was cause

Not thy conversion, but that ample dower
Which the first wealthy Pope received of thee."

It was commonly believed that Constantine had endowed the

Popes with the government of Rome, to reward Sylvester for
curing him of a leprosy, and that he had retired to Byzantium
to make room for him.

CANTO XX.
CAN.
XX. Now to new pains.-The fourth pit contains the Diviners, who
1. 1. are punished, according to Benvenuto da Imola, firstly, for
practising their trade by distinct or implied contract with
demons, who are the authors of all omens and portents (and
this reason applies to all soothsayers, except astrologers) ; and,
secondly, for predicting contingent things as if they were
necessary, and events depending on man's free-will as if they
were ordained by Providence, by doing which they manifestly
become liars, and persuaders of a guilty recklessness - a view
which I consider highly judicious, and would fain extend to
some modern interpretations of prophecy. The symbolic
 HELL. CAN. XIX. L. 115.- CAN. XX. L. 52. 75

character of the following punishment is partly obvious ; but CANXX.

I would observe how a class that have sinned chiefly through
vain-glory is punished by shame rather than torment, and that
the sorry figure which they present is enhanced by Dante with
more obscene words and images than he ever uses without grave
reason. Compare Isaiah, c. 47, on the punishment of the “ virgin
daughter of the Chaldees according to the abundance of her
enchantments."
O Amphiaraus. —Amphiaraus being destined to perish during 1. 34.
the siege of Thebes by the Seven Kings, his patron Apollo,
apprehensive that his body might be left unburied (as were those
of the other combatants), caused him to be swallowed by the
earth, with his arms, his horse, and his chariot, in the hour of
apparent victory, whereon see Statius, Theb. lib. 7. Another
legend relative to him is referred to in Purg. 12, 20.
See Tiresias. - The blind prophet of Thebes, who revealed 1. 40.
to Edipus the story of his involuntary parricide and incest.
On the present story see Ovid, Met. 3, 315.
See Aruns. - Aruns is mentioned by Lucan [Phars. lib. 2, 1. 46.
sub fin. ] as the eldest of the Tuscan Aruspices, who were con-
sulted by the senate upon Cæsar's invasion of Italy, and as
dwelling in the desolate walls of Luna, which since gave name
to the Lunigiana, a small territory near Genoa and Carrara.
And she who veils her paps.- Virgil points out Manto, daughter 1. 52.
of Tiresias above named, who was exiled from Thebes (called
the city of Bacchus in l. 58 ) when Creon after the death of the
Edipodæ had established his tyranny there. He proceeds to
relate the foundation of his native city with geographical
references which it will be worth while to follow upon the
map.
 76 DANTE'S DIVINE COMEDY .

CAN. Before yet Casalodi's madness.- Mantua being alternately or

XX.
1. 95. conjointly governed by four noble families, Pinamonte of the
Buonaccorsi had the address to procure the expulsion of each
in turn, except his own, by leaguing himself with the remaining
number. The last expelled were the Casalodis, by whose
absence he acquired complete supremacy. [ See Muratori,
anno 1272.]
1. 108. He when the land of Greece.— Eurypilus is mentioned by
Virgil [Æn. 2, 114 ] , in the false narrative of the spy Sinon, as
having been sent to Delphi by the Greeks, to inquire how they
might obtain a fair wind to leave Troy, which they then des-
paired (it was said) of conquering. His influence on the first
embarkation at Aulis is but inferred by Dante.
1. 113. In some part sings my lofty Tragedy.— A tragedy, as Dante
uses the term, is a poem of sustained, solemn, and earnest style
(so Aristotle calls Homer the prince of tragic poets), whereas
any poem that contains a mixture of the vulgar and burlesque
is a comedy, however it may in some passages rise to more
beauty and sublimity. [ Compare note on Can. 21 , 1. 2. ]
1. 115. And that one in the waist.- Michael Scott had been physi-
cian to Frederic the Second towards the middle of the thirteenth
century. Philalethes mentions that he wrote some physical
works, and comments on Aristotle. Among the Italian legends
of his enchantments, it is noticed, that when the citizens of
Parma, besieged by Frederic, had sallied and captured the camp
and new city he had built before them, a certain cobbler found
there a barrel of delicious wine, from which he derived an inex-
haustible supply, till he had the curiosity to break it open, and
saw a little silver angel sitting in it, the work of the Scotch
necromancer, whose spells were herewith broken. Michael is
 HELL. CAN. XX. L. 95-127. 77

said to have foreseen the manner of his own death, which was to CAN. XX.
be caused by the fall of a beam ; he endeavoured to avert it by
wearing a steel cap, but the dreaded event befel him at the
entrance of a church, where he had uncovered himself " for reve-
rence, or in the fear of public opinion. "
See Guy Bonatti.— A Florentine diviner, attached to Guido di 1. 118.
Montefeltro (the Ghibelline leader in Romagna towards the
close of the thirteenth century, whom Dante meets in Can. 27).
He is said to have written a copious and ornate treatise on
Astrology in so plain a style, that " it seemed he meant to instruct
ladies in that science." His contemporary, Asdente, was a cob-
bler of Parma, whose despicable notoriety our author incidentally
mentions in the Convito, Tract. 4.
For with his faggots Cain.— The figures in the moon accor- 1. 124.
ding to a vulgar opinion, noticed in Par. Can. 2. The setting
of the moon towards the equinox denotes sunrise, so that here
we approach the commencement of the second day of the
vision.
And yesternight exact the moon was round.- There was a full 1. 127.
moon in 1301 on the 5th of April, the day after which was the
Jewish passover. As Dante in the next Canto hints that he
began his imaginary journey on the anniversary of the Cruci-
fixion, it has been supposed, from the above line, that he reckons
the date of that event by the solemnity of the 6th of April
just referred to, rather than by the Christian Good Friday, in
that year the 8th of April, on which most commentators
place the commencement of the action. I prefer, however, the
latter opinion, though proving a slight inaccuracy in Dante's
recollections of the moon's aspect ; for why should he have pro.
fessed to select a Hebrew festival for the most interesting medi-
 78 DANTE'S DIVINE COMEDY.

CAN.
XX. tations of his life ? Nor do other explanations fail to present
like difficulties.

CANTO XXI,

CAN. Thus past we. - - That is, into the fifth pit of Embezzlers or
XXI.
1. 1. Truckers, being ministers who have sold the favours of their
sovereigns or state-offices of honour and emolument, the Simo-
niacs, as it were, of the secular power.
1. 2. Shall my Comedy not cark. - The title of the poem is
judiciously alluded to in the introduction of a horribly grotesque
scene. Its application to the whole work is vindicated by Dante
in the dedicatory epistle to Can Grande prefixed to his Paradise,
with an appeal to a classical authority, which seems employed
more diplomatically than candidly. The passage is as follows :
"The title of the book is, Here beginneth the Comedy of Dante
Alighieri, a Florentine by birth, not manners. To the under-
standing whereof it must be known, that Comedy is entitled
from Kaun, village, and non, which means a song, wherefore
Comedy is, as it were, a rustic song. And Comedy is a certain
kind of poetic narrative, that differs from all others. But
herein she differs from Tragedy with respect to her matter, that
Tragedy in her commencement is serene and worshipful [admi-
rabilis et quieta] , but in her end fetid and horrible ; wherefore
she is called from Tpayos, a goat, and non, meaning, as it were, a
goat-song ; that is, fetid in the manner of a goat, as appears
plainly by Seneca in his tragedies. But Comedy takes her
beginning from the part where any affair goes roughly [inchoat
 HELL. CAN. XXI. L. 1-7. 79

asperitatem alicujus rei], but her matter is prosperously concluded, CAN,

XXI.
as is shown by Terence in his comedies. And hence are some
orators [dictatores ] accustomed in their addresses to say byway
of greeting, a tragical beginning, and a comic end.' Again
they differ in their mode of speaking ; Tragedy speaks loftily
and sublimely, but Comedy in a plain and lowly style, as Horace
enjoins in his Poetics, where contrariwise he permits the comic
writers to speak [ sometimes ] like the tragic, and conversely,→
Yet sometimes also the Comic Muse raises her accents,
And your angry Chrěmes with a mouth swelling awfully wrangles,
And the tragedian oft complains in a style very prose-like.
Telephus and Peleus.- HORACE, Ars. Poet,

And hence it appears why the present work is called a comedy.

For if we regard the matter, it is in the commencement a
horrible and fetid one, that is, Hell ; but in the end a prosperous,
desirable, and gratifying one, that is, Paradise. If we regard the
mode of speaking, it is plain and lowly, being in the vulgar
tongue, by which even slight females [mulierculæ] communicate."
It appears from Frate Ilario's letter on the publication of the
Inferno, and from Johannes de Virgilio's Eclogue addressed to
Dante, that the latter was much censured both for writing on his
important theme in the vulgar tongue (which he chose that he
might give it a wider influence), and for introducing comic, low,
and coarse expressions and images ; and it was no doubt to vin-
dicate or to glorify the indulgence of these supposed eccentricities,
that he has affected to enrol himself contentedly among the ser-
vants of Thalia.
As in the arsenal. The following scene of the pitchy lake 1.7.
and the demons with their forks, and also the idea of the broken
bridges towards the end of the Canto, are thought to have been
 80 DANTE'S DIVINE COMEDY.

CAN.
XXI. suggested by an extraordinary representation of Hell-torments
which took place in Florence, A. D. 1303, in honour of Cardinal
da Prato, the Pope's Legate. The river was crowded with boats
illumined with dismal torches, on which stood men habited like
demons, and others representing damned souls, who were carried
off shrieking and lamenting. Amid these goings-on the Carrara
bridge, on which there was a vast concourse of spectators, broke
down under them , so that many, as the chronicler grimly remarks,
saw in earnest what they had come to see in make-believe.
According to Signor Rossetti the subsequent description of the
ten demons abounds in allusions to the Florentine priors and
magistrates who had been instrumental to Dante's• condem-
nation.
1. 37. I've one of Santa Zita's elders here.-The canonised Zita was
the patroness of Lucca, where she had lived as a servant girl,
and where she was buried in one of the churches. It is said
her household work was often done for her by angels, while she
attended to her devotions and penances [Philal ] . The bad
repute of Lucca is referred to, though in a milder tone, Purg.
Can. 24. The present representative of her magistrates is said
to have been named Martin Bottajo.
1. 41. By Bunturo's leave.— Bonturo Dati betrayed his native city
to the troops of Pisa in 1314 ; but as Dante has not mentioned
him as aught worse than an Embezzler, which he may have been
long before this graver offence, the present passage has been
shown to afford no support to the conjecture that the Inferno
was written or revised in or after that year.
1. 48. -Here is no sacred countenance found. The fiends mock the
attitude of Bottajo, who seems worshipping. A common object
of adoration of Lucca was a portrait of our Lord, according
 HELL. CAN. XXI. L. 37-112. 81

to tradition the work of St. Nicodemus, which had been mira- CAN. XXI.
culously revealed in the middle of the twelfth century to a
bishop Gualfredus, being at that time a pilgrim in Jerusalem,
who was charged to embark it in an open boat, and commit
it, without a guardian, to the Mediterranean waters. The boat
approached the shores of Lucca, but spontaneously retreated
from various persons who attempted to lay their hands upon it,
and would only resign its treasure to the hands of Johannes,
the city's pious bishop. The Serchio, mentioned in the next line,
is the river of Lucca.
I've seen the troops out of Caprona. Caprona, a Pisan 1. 95.
fortress, capitulated in 1290 to the Guelf confederates of
Tuscany under Guido di Montefeltro, the lives of the garrison
being accorded them. The latter, on issuing from the city,
were immediately surrounded by enemies, who amused them-
selves by an affected clamour for their immediate execution
by the rope, but in the end led them safely across the frontier.
Dante is thought to have served among the Florentines in the
victorious army.
-- As our Saviour 1. 112.
Yesterday when 'twas five hours later here. —
expired on the ninth hour of the day, the present scene is shown
to have been enacted in the fourth hour after sunrise. As
above said, I believe Dante counted Good Friday for the anni-
versary of the Crucifixion ; he will then appear to have com-
menced his journey on that day which fell in 1300 on the 8th
of April, and risen from within the earth on a morning which in
the Antarctic hemisphere might be reckoned that of Easter
Sunday. [See on Can. 34. ] The overthrows produced in
Hell by the miraculous earthquake have been alluded to in
Can. 12 ; respecting its effects in Evilpits the demons give a
VOL. IV. F
 82 DANTE'S DIVINE COMEDY.

CAN.
XXI. partial account, as it will appear that all the bridges over the
next chasm are broken. There is therefore in the command
presently given for the safe conduct of the poets, a prevarication
of which the demons prepare to take advantage for their de-
struction, and already, as Dante perceives, begin chuckling at
the contemplated mischief.

CANTO XXII.
CAN. I've seen, O Aretines. - Arez , says an earl commen
XXII. zo y tator ,
1. 4. wa in th ol ti , wh sh flo
s e d me en e urished , much given to martial
games and exercises .
1. 7. And sometimes by bell.- The Florentine armies were guided
with an enormous bell, called the Martinella, which was mounted
within a wooden tower on a sumptuous carriage.
1. 19. As dolphins oft. The appearance of these fish is still con-
sidered to forebode a tempest.
1. 36. And like an otter, that is, black and sleek with pitch, and
drawn up on the spear-point.
1. 47. Demanding who he was. This sinner was named Crampolo,
or John Paul, and of gentle birth.
1. 50. A ribald having got me, I should perhaps have translated
" A ribald had begot me, who welnigh
With all his means and his life made away."

1. 52. Then in the good King Tybault's household. -Thibaut the

Second, of Navarre, surnamed the Good, was Count of Cham-
pagne, and son-in-law to St. Louis, with whom he shared the
labours ofthe Tunisian crusade. Continually occupied with his
French possessions, he intrusted the care of his domestic policy
too much to ministers and favourites.
 HELL. CAN. XXII. L. 4-89, 83

The monk Gomita. - A Sardinian, the minister of Nino CAN.

XXII.
de' Visconti of Pisa, who inherited Gallura, one of the four 1. 81.
jurisdictions into which the island was divided, the others being
Logodoro [1. 88 ], Cagliari, and Alborea.
So tells he. It is thought Crampolo notices a Sardinian turn 1. 86.
of expression in the words cited as Gomita's ; di piano, safe and
sound ; compare Latin de plano, Span. de llano. Another such
idiom occurs in the " Don " of 1. 89. Dante brusquely notices
the idiom of these islanders in the De Vulgari Eloquio, saying
that they have no vulgar tongue, but imitate grammar, that is
classical Latin, as an ape does a man, and say, for example, Do-
mus nova and Dominus meus. From this it may be thought
that Dominus was an equivalent to the Italian Signore, and
that it has to be applied to Michael Zanche as paramount of
Logodore.
I have seen a specimen of the modern Sardinian dialect in
Adelung's Mithridates, which is remarkably like Latin. I have
noticed particularly the word for heaven, which is written Quelu
and Chelu by the Spanish and Italian orthographers respectively,
both forms being equivalent to Kêlu, from Latin cœlum with the
hard c, which is lost in all other romance tongues. The forms,
which are not Latin, approach more nearly to Spanish than
Italian, but this resemblance is said to have been strengthened
by migrations subsequent to Dante's time.
With him consorts Don Michael Zanche.— Adelasia, widow 1. 89.
of Ubaldo de Visconti, brought Logodoro in Sardinia (vide
supra) as a dower to Enzo, bastard son of Frederic the Second,
and after his dying a captive to Bologna's Guelfs, is thought to
have given her hand to Michael Zanche, previously her husband's
minister, whose end will be referred to under Can. 33.
F 2
 84 DANTE'S DIVINE COMEDY.

CAN. Leave we the cope. -The fiends agree to descend from the
XXII.
1. 115. ridge of the partition-wall on the side sloping to the sixth pit.

CANTO XXIII.
CAN. On one of Asop's fables. — The sight of Calcabrine, involved
XXIII.
1. 3. in a common disaster with Alicline, of whose position he had
sought maliciously to take advantage, reminds Dante of the
well-known story of the mouse, who, having sought the frog's
assistance to cross a stream, and submitted to be towed by her
with a string attached to the limbs of both, while struggling
with his perfidious companion who attempted to drown him,
was with her seized and devoured by a kite. The fable is the
sixth in the Appendix to those of Phædrus, which are mostly
Æsopian.
1. 32. The right-hand bank is now the inner one.
1. 57. There underneath. ·- Thus begins the sixth pit of the Hypo-
crites, or fraudulent dissemblers of their characters, who are
assimilated, as nearly as will render their condition painful, to
the wolves in sheep's clothing.
1. 63. If at Cologne. - The insignia of hypocrisy are rendered more
intelligible by their resemblance to a monkish garment. The
Cologne cowls are said to have been larger and more prominent
than most of those worn in Italy.
1. 66. That Frederic's torments. — Frederic the Second showed his
zeal for the Pope's spiritual authority by subjecting heretics,
wound in sheets of lead, to the action of fire.
1. 103. For us we were boon friars.- Frati Godenti, a nickname of the
 HELL. CAN. XXII. L. 115.— CAN. XXIII. L. 105. 85

CAN.
Cavaliers of St. Mary, whose military and religious order was XXIII.
formed in 1261 under the sanction of Urban the Fourth, by
several nobles of Bologna, among whom was Loderingo or
Lotorico degli Andoli, presently mentioned. Unconstrained by
the usual obligations of poverty and celibacy, they were pledged
to use their weapons in defence of widows and orphans, and
against the enemies of Holy Church, to obtain her sanction
before engaging in any worldly business, and to abstain from
using gilt bits and stirrups. They wore a grey mantle above a
white stole, and quartered on a white field across and two stars
in gules. Their worldly and corrupt practices led very shortly
to their dissolution.
Both whom thy city took.― Loderingo degli Andoli, a Ghibel- 1. 105.
line, and Catalano de' Malavolti, a Guelf, were jointly called to the
Podestà office in Florence, which was usually filled by a single
man. This happened in 1266, when the news of king Manfred's
overthrow having reached Florence, then governed by the
Ghibellines under Guido Novello, as Imperial Vicar [ Can. 10,
1. 48 ] , they began to grow alarmed and desirous of conciliating
the Guelfs, who were accordingly recalled from exile, and ad-
mitted to a share in the government. The two friars established
a popular constitution in Florence by organising the Guilds of
the seven greater arts, and forming a legislative council from
their representatives. These innovations alarmed Guido Novello,
who, finding himself insidiously dealt with, attempted to quell
the reform by force of weapons, and was expelled with his party
from the city. The possessions of the latter suffered considerably
from popular violence, especially the houses of the Uberti in the
Gardingo, near which the palace of the people was afterwards
erected, but built crookedly to avoid the hated site.
F 3
 86 DANTE'S DIVINE COMEDY.

CAN. My guide he stood awhile. - — Virgil perceives that they never

XXIII.
1. 139. could have crost this circle by the bridge the demons hinted they
would lead him to.

CANTO XXIV.
CAN. About that period, i.e. in a portion of February, which is
XXIV.
1. 1. generally milder than most of the preceding and subsequent
months ; the sun having by then travelled more than halfway
towards the equinoctial point.
1. 5. Ofher sister white. The snow which a thick frost resembles,
but falls short of in the time it remains upon the ground.
1. 55. Thou wilt have yet a higher stair.-In passing, as we shall see,
from the centre of the earth to the summit of the purgatorial
mountain.
1. 80. That eighth in order stood. - Enclosing the seventh pit of
Thieves.
1. 85. No more let Lybia's sands. - — In the description of the desert
traversed by Cato's army [see Can. 14, l. 15 ], Lucan has men-
tioned the following serpents [ Phars. ix. 710] : —
"Chersÿdri, the debatable earth or waves of a Syrtis
Born to frequent, and, tracing a path in smoke, the Chelydrus ;
Cenchris, in act ever out of a course to diverge, variegated
In body like to the finely-mottled stone Theban Ophites,
* * * * *
And, with a crest each way menacing, the dread Amphisbena,
Stream-infesting Adders, Jaculi rapid, and the Pareas,
Whose tail humbly the soil furroweth," & c.

of which the Chersydrus [land snake] is mentioned in some

 HELL. CAN. XXIII. L. 139. — CAN. XXIV. L. 125. 87

copies of Dante with the Chelydrus [for whose name I have XXIV CAN .
used the synonym Elops ] , and the others. He describes minutely
the rapid attack of the Jaculus [or Javelin ] , and that of other
kinds, which will be hereafter mentioned. The fabulous cha-
racter of his descriptions renders it superfluous to investigate
each species he refers to, or to introduce their modern appel-
lations.
The Phoenix thus. - On this well-known fable see particularly 1. 106.
Ovid. Metam. xv. 392.
John Foutchi beast has been. -Beast was a nickname of Vanni 1. 125.
[ Giovanni or John] Fucci [ pronounced Foutchi ] , of the
Lazzeri family of Pistoja, whose bestial obduracy, I should
judge, rather than illegitimate birth, has entitled him here to the
appellation of Mule. To show that Dante does no injustice to
the man or to his city (from the divisions of which so many
calamities overspread Tuscany), Philalethes quotes from a Chro-
nicle of Pistoja [Muratori Rer. It. Scriptores xi. ] an account
of the violent acts in which Fucci took a share during the first
contentions of the White and Black parties in Pistoja. After
Doro Cancellieri's hand had been vindictively cut off [see
Can. 6] , and Simon of the same branch of the family, for a
wound he received by a stone during a street affray, had assas-
sinated one of his adversaries, and been banished by the Podestà
to the confines, Vanni Fucci, with two associates on the Black
side, made several attacks on Focaccia Cancellieri, who evaded
them as much as possible, and when taunted with cowardice,
used to say, " It was better men should say at such and such a
place, Here Focaccio fled before his adversaries, than Here he was
slain." Baffled here, the three rioters murdered Bertino, a brave
and loyally disposed knight of the hostile clan, whose death
F 4
 88 DANTE'S DIVINE COMEDY.

CAN.
XXIV. excited much indignation. Focaccia retaliated on a kinsman of
Simon's, after which outrage both parties were banished the city,
but one of the " Blacks" re-entered it, and killed, in an unsus-
pected attack, Focaccia's father, who, being in the religious order
of the Frati Godenti, had escaped the sentence of exile. Then
both factions returned, fortified houses in the city, and commenced
regular hostilities. Zarino of the Lazzeri, deserting the rest of
his family, lent the Whites a stronghold, which, however, was
reduced with fire and military engines by their antagonists, among
2 whom Vanni Fucci made a booty of his kinsman's war-steed.
On a subsequent occasion he was engaged with the other Lazzeri
in resisting an arrest of some of their body, which had been
attempted by the Podestà, and killed with his own hand a
valued servant of that magistrate's, whereat the latter broke his
staff, and protested he had no longer the strength to carry on the
government. The city, therefore, remained without a head till
the events referred to under 1. 143.
1. 129. In whom I knew a man of blood and spleen. -— Dante could
have readily conceived Fucci among the violent against their
neighbours, but did not know how he had incurred the deeper
penalties of fraud.
1. 139. That stole the fair plate from the Sacristy.— Some years before
the events just mentioned, Vanni Fucci, already sojourning at
the frontiers, whither he had several times been banished for his
misdemeanors, spent clandestinely a holiday evening in Pistoja,
where he was entertained with several of his wild associates at
the house of Vanni della Monna the notary. Thence having
sallied the next morning with two of the guests whom he had
made his accomplices, he robbed the town sacristy of its
valuable plate, concealed the booty in the house of the notary,
 HELL. CAN. XXIV. L. 129-143. 89

CAN.
who was either left in ignorance of the transaction, or, as some XXIV.
say (but I think against Dante's view), driven by terror to
conceal it, and recrossed the frontier. Strict inquiry was made
by the Podestà for the authors of the sacrilege, and a young
man of bad character, " Rampino " [son] of Francesco of the
Foresi, having been arrested on suspicion, and ineffectually put
to the question, was menaced with a speedy death- well merited
by his other offences, unless he would confess the theft, and
discover his associates. Rampino persisting that he could
disclose nothing, his parents entreated for his pardon with tears
and importunities, and by the interest of all the noblest citizens ;
but finding the Podestà inexorable, they were at last conspiring
in their desperation to set fire to his house that at least the
stern judge might perish with his victim, when Vanni Fucci,
pitying their condition, sent them a message, which led them
to impeach the notary. The house of the latter being imme-
diately searched, and the plate found in his possession, he was
summarily executed, and Rampino set free. If Vanni Fucci
was inculpated by the sufferer, Vanni Fucci remained beyond
the frontier.
Pistoja first. When the contentions just referred to had 1. 143
filled Pistoja with alarm and horror, there arose in the city a
" party of order " [posati] , having a manifest leaning to the
White side, who persuaded their countrymen, for the restoration
of tranquillity, to submit themselves for a time to the govern-
ment of the Florentines, from among whom the Black party
under Corso Donati had been already exiled. From these
patrons they received in succession several podestàs and captains,
who governed them with an iron hand, but imperceptibly de-
pressed the Black party, till at last Andrea de' Gherardini received
 90 DANTE'S DIVINE COMEDY.

CAN.
XXIV. orders to expel them entirely. These injunctions he carried
into effect by summoning the heads of the noble families, under
pain of banishment and of having their possessions confiscated
to stand a trial for alleged offences ; when they refused to
appear, he caused their houses to be stormed and burned, so
that many persons also perished in the flames ; but some of the
"malignants " obtained capitulations by treating with powerful
Florentines. Thus the Black party was overthrown in Pistoja,
but afterwards, when their allies triumphed in Florence by the
force of Charles of Valois, they became in their turn the clients
of that city, which, in conjunction with Lucca, made war on
the Pistojans, conquered all their forts and territories, and in
four years' time, having reduced them to the utmost extremities,
obtained from them a complete surrender of their liberties.
They then reduced the jurisdiction of the city within the circuit
of a mile, dismantled all the walls and fortifications at the
expense of the citizens, and filled all offices with their own
partisans.
1. 145. Mars draws a flame. - Under the Marquis Moroello Males-
pina, who had estates in the Valdimagra, the exiled Blacks of
Pistoja inflicted a severe defeat upon their pursuers in the Campo
Piceno. The same marquis commanded the Lucchese in the
reduction of Pistoja above mentioned.

CANTO XXV.
CAN. A doublefico wrought. The gesture was made by introducing
XXV.
1. 2. the thumb between the middle and the forefinger. The Pis-
 HELL. CAN. XXIV. L. 145.—CAN. XXV. L. 43. 91

tojans, Fucci's fellow- citizens, are said to have once erected a CAN.
XXV.
guide-post at Carmignano, on the road to Florence, on which
they represented a hand in this attitude.
Not him whofrom the walls of Thebo fell.- Capaneus, as in 1. 15.
Can. 14.
Where is this embittered one.— Vanni Fucci, whom the Cen- 1. 18.
taur pursues for his blasphemy, which in a measure will be
punished byfire.
Lo that is Cucus.- Cacus is mentioned by Virgil, not 1. 25.
exactly as a Centaur, but a semi-human and semi-brutish savage,
breathing fire and smoke, and dwelling in a cave under Mount
Aventine, whence he emerged to steal the oxen of Hercules, as
he had done others, when that hero returned from slaying
Geryon in Spain. The cattle being dragged backwards into
the cave, Hercules could not at first discover their track, but
when their lowings had revealed their position he avenged
himselfas is here described. [ See Eneis, 8, 194.]
Three spirits new. - These spirits, and the two that will
presently appear in serpentine form, are supposed to represent
five noble Florentines , who had been guilty of peculations
while holding high offices in the community. Of the three
first, 1. 68 indicates Angelo [ or Agnolo ] Brunelleschi ; 1. 140,
Buoso, of the important family of the Donati ; and 1. 148,
Puccio de' Galigai, surnamed Sciancato, or lame. Of the two
others 1. 43 indicates Cianfa of the Abati, or, some say, Donati
family; and 1. 151 , according to a tradition preserved by the
commentators , Guercio Cavalcanti.
Where has Chanfa stayed.— As above, Cianfa degli Albati, L. 43.
who makes the first serpent that appears.
 92 DANTE'S DIVINE COMEDY.

CAN. So seemed a fiery snake.- The second serpent is named under

XXV.
1. 82. 1. 151 .
1. 95. No more let Lucan. See Phars. 9, 765, where among the
soldiers of Cato, attacked by serpents, Nasidius is stung in
the leg by a " Seps," whose venom causes his limbs, body, and
head in rapid succession to dissolve away and putrify with the
bones, and Sabellus by a " Prester," which makes his inflamed
flesh to swell in all directions till the formless mass breaks
the junctures of his armour. The descriptions of their deaths is
an eminent example of Lucan's nauseous but forcible particu-
larity, which our author imitates here and in Can. 28 with
proper moderation.
1. 97. -No more of Arethuse. - On Arethusa, transformed into a
brook to shun the embrace of the river-god Alpheus, and
Cadmus, with his wife Harmonia, transformed into serpents on
the utterance of an inadvertent wish after Juno's persecutions
had made them in their old age retire from human con-
verse into a solitary forest, see particularly Ovid, Met. iii.
and v.
1. 140. I'll have Buoso run. —- The spirit just transformed, Buoso de
Donati.
1. 151. The fourth by thee, Gavillë. - The murder of Guercio Caval-
canti by the peasants of Gaville in Val d'Arno di Sopra had
been avenged by his relatives with much random bloodshed.
 HELL. CAN. XXV. L. 82.- CAN. XXVI. L. 54. 93

CANTO XXVI.

But iffrom morning dreams. Morning dreams were supposed CAN

XXVI.
the truest, as those in which the brain's action is least influenced 1. 7.
by previous impressions, or by the bodily functions.
What Prato craves for thee. — This formal prophecy may 1. 9.
refer to events that had really happened before the composition
of the Canto, as the sufferings that Florence underwent from the
expulsion of the White party, the conflagration in 1304, and the
fall of the Carrara bridge previously mentioned, but I would
rather believe Dante wrote them under actual anticipations of
calamity. Prato was a village near Florence, on which her
citizens had inflicted a severe fine in 1294 for harbouring and
refusing to give up some criminals. In the same place they
besieged in 1304 the Cardinal da Prato, when he had laid them
under an interdict after the failure of his mission as a peace-
maker. Their hostilities had by turns been injurious to all the
other cities round them, among which Pistoja, as we have seen,
and others had experienced great severities.
O then I grieved. - Dante, approaching the eighth pit of the 1. 20.
False Counsellors, avows a solicitude, with which their remem-
brance inspires him, that the influence of his own words and
writings may never be injurious or immoral.
What season he. - -In summer, when the sun is visible for the 1. 26.
longest periods.
And as Elijah's parting car. See Kings ii. 2. 1. 34.
For Polynices and his brother lit. --The sons of Edipus, who 1. 54.
fell by each other's hands, after the war that brought the seven
chiefs against Thebes, and whose mutual hatred appeared, as the
 94 DANTE'S DIVINE COMEDY.

CAN.
XXVI. text intimates, in the flame that consumed their bodies. [ Statius,
Theb. 13, 431.]
1. 55. Tydides with Ulysses. - These two warriors appear as com-
panions in the night attack on the Trojan camp described by
Homer. Dante presently alludes to the wooden horse, by which
the Greeks were introduced into Troy; on which it should be
observed, that according to Dictys Cretensis and Dares Phrygius,
the most popular authorities in the middle ages on the details of
the ten years' siege, this stratagem was employed after peace had
been formally concluded, and in contravention therefore to the
laws of honourable warfare. Even Virgil seems to have favoured
this view by the bitter expressions respecting Ulysses which he
assigns to the shade of Deiphobus,
" Hortator scelerum Æolides. Di talia Graiis
Instaurate."-ÆN. 6, 528.

He next refers to the artifice through which Achilles, when

brought up as a girl at the court of Lycomedes in Naxos, was
tempted to reveal his native character by the pretended merchan-
dise of Ulysses and Diomed, from which he selected arms rather
than female ornaments, and was hence induced, by an advice
which was ill for him certainly in one way, to engage in the fatal
war, from which the prescience of Thetis might have restrained
him. Lastly, the Palladium, or sacred image of Minerva, which
was supposed to render Troy impregnable, and which, according
to Dictys, was given up by Antenor's treachery to the Grecian
generals.
1. 84. Where went he out to die. - Virgil inquires how Ulysses
ended his days, and introduces a fine original fiction. The
question may have been suggested to Dante by a passage in the
 HELL. CAN. XXVI. L. 55. - CAN. XXVII. L. 28. 95

Germany of Tacitus, 3, 3 : " Cæterum et Ulyssem narrant qui- XXVI. CAN

dam, in longo illo et fabuloso errore, adiisse Germaniæ terras. "
" Moreover, some relate that Ulysses, in that long and fabulous
wandering of his, arrived at the shores of Germany." Also by
the assertion of Solinus [ Polyhistor 13] , that Lisbon [ Olyssipona]
had been founded by Ulysses, - a myth, I suppose, founded on
an accidental resemblance of a barbarian and a classical name.
And havingturned. - Ulysses desires to sail westward, or some- 1. 124.
what to the south of the west [ see 1. 126 ], to explore the
circumference of the world ; and approaching the Antipodes of
Jerusalem across a hemisphere of water, sees, after five months
[1. 129], the mountain of Purgatory [see Can. 34] , where
Providence [ see 1. 140 ] prevents his landing.

CANTO XXVII.

As that Sicilian bull. - A hollow brazen figure, contrived for CAN

XXVII.
Phalaris, tyrant of Agrigentum, so that the cries of a man baked 1.7.
within it might sound like the roaring of the animal represented.
Perillus, the inventor, was made the subject of the first experi-
ment. [See Ovid, Art of Love, 1 , 653.]
At peace or war say doth Romagna stand? - After the Wars of 1, 28,
the Church and Empire had ceased for a time in Tuscany, the
contentions of the two parties had revived, in the year before
Dante's birth, in Romagna, then divided between many indepen-
dent cities and noblemen, who took arms on opposite sides at
the expulsion of the Ghibelline family of the Lambertacci by
 96 DANTE'S DIVINE COMEDY.

CAN. their opponents the Geremei from Bologna. Matters at first

XXVII.
went on triumphantly for the Ghibellines, but in 1277 were
embroiled by the Emperor Rodolf's cession of the suzerainty
of the province to Pope Nicholas the Third, who thenceforward
exerted himself both to pacify and to reduce it to his obedience.
In 1278 Bertholdo Orsini as Count of Romagna, and Cardinal
Latino as Legate, demanded and obtained the readmission of
the exiles in Bologna and other cities : again, however, through
the rage of faction, were the Lambertacci expelled in the winter
of the same year, upon which the Pope demanded an explanation
from the municipality, and hostages were exacted on both sides.
In 1281 the Papal chair was occupied by Martin the Fourth, a
violent Guelf, who detained the hostages on one side only, and
demanded concessions from the adverse party in Forli, which
again involved the country in hostilities. By degrees, however,
with the assistance of the King of Naples, he succeeded in
pacifying and reducing the country [ 1283 ] ; but in 1292, after
partial disturbances had taken place in Rimini and Ravenna, a
new revolt was organised against this power of the Church, sup-
ported by many former adherents of the Guelf party ; nor did
the country in all parts recover its tranquillity till nearly the
close of the century.
1. 29. For there betwixt Urbino - The line describes the situation of
Montefeltro on the borders of Romagna and Tuscany, which
conferred his title on Count Guido, the present speaker, born in
1250, who had taken a brilliant part in the earlier Romagnese
wars above mentioned. In command of the Ghibellines and
Lambertacci exiles he had in June 1275 defeated the Bolognese
at Ponte San Procolo, and taken their martial state chariot or
Carroccio. In the following year he frustrated their attack
 HELL. CAN. XXVII. L. 29-43. 97

upon Faenza, and repelled the Florentines from Forli, against XXVII.
CAN
which city they had been invited by some Guelf fugitives.
He continued warring in Romagna (and soon in opposition to
the Pope's legates) till 1282 or 1285, when he sought a recon-
ciliation with the triumphant arms of Martin, and submitted to
remain quietly at Asti in Piedmont. [ See following notes. ]
There does the Eagle of Polenta brood. - Polenta, a small 1. 41 .
castle near Brettinoro, gave their title to the Counts or "Conti "
Guidi, whose arms were an eagle, half white upon a blue ground,
and half red upon a golden. In 1249 a Guido di Polenta, at the
head of Ravenna's Guelfs, had been expelled by the opposite
party under the Count of Bagnacavallo, but had re-entered in
1275, and two years after established himself lord or captain of
the city. In 1290 his son Bernardino had seized and imprisoned
the Pope's legate Stephen Colonna, who had demanded the
surrender ofthe city. In 1292 Bernardino and his brother were
Podestàs of Ravenna and Cervia. In 1294 the family were ex-
pelled Ravenna, which fell into the hands of Mainardo Pagani ;
but they appear to have been shortly restored, and to have re-
extended their influence to the city mentioned in next line. On
Guido's family history compare Can. 5.
And Cervia.-A small city fifteen miles distant from Ravenna. 1. 42.
[ Vide sup. ]
That city, which the stubborn siege. - Forli had been among 1. 43.
the first cities to support the league under Guido di Montefeltro
in 1275, and in the following year sustained an attack of the
Florentines, who, after a temporary occupation of the suburb
Civitella, retreated in dismay from the prowess of the great Ghi-
belline leader. In 1281 Forli a second time gave refuge to the
Lambertacci exiles, whose expulsion, together with Guido's retire-
VOL. IV . G
 98 DANTE'S DIVINE COMEDY.

CAN. ment from Romagna, was presently demanded by Pope Martin.

XXVII.
On compliance being refused, the latter laid the city under an in-
terdict, barbarously ordered her merchants to be seized in foreign
parts, and directed against her the arms of John of Appia, whom
he had named Count of Romagna. After several fruitless attacks
during that year and the next, Count John formed a hope of
entering Forli by the treachery of some of her citizens, who were,
however, detected and punished by Guido of Montefeltro. The
latter, it is said, to complete the destruction of his enemies, pre-
tended to evacuate the city, leaving open the postern by which
admission had been secretly promised them. Count John thereat
entered with his forces, composed chiefly from the French troops
of Naples, and left outside a reserve, who were overpowered and
replaced by Guido's soldiers. The latter, while the foreigners, to
whom the city was given up for spoil, were " with love and wine
opprest," re-entered and made havoc among them ; Guido's re-
serves also cut off the fugitives, who mistook them at first for
friends. A monument at Forli records the massacre of 8000
Frenchmen.
1. 45. By the vert talons, i.e. the green lion emblazed by the Orde-
laffi family, which, in 1300, had about four years ruled this city,
where they had established themselves by expelling Conrad of
Montefeltro. Forli had submitted to the Popes in 1283, and
became for a great part of the subsequent wars the head quar-
ters of the Guelf or Papal party, though at whiles succumbing
to or reduced by their antagonists.
1. 46. Verrucchio's mastiffs. — Malatesta and his son Malatestino,
powerful citzens of Rimini, derived the above local designation
from a castle in its vicinity, and the soubriquet apparently from
their rancorous disposition. At the beginning of the above-men-
tioned Romagnese wars, Malatesta had commanded the Bolognese
 HELL. CAN. XXVII. L. 45-50. 99

Guelf army, and figured some time as the antagonist of Count XXVII.CAN.
Guido ; but after the submission of the province, he conspired
against the Popes, and though overpowered and generously
restored to his city by the legate, returned incessantly to his
perfidious policy. His chief opponents in Rimini were the
Parcitati family, whom he finally expelled in 1295. An accident
had produced the collision of the two parties ; Malatesta,
dreading the intervention of Guido di Montefeltro, then tempo-
rised with his adversaries, and treacherously renewed the attack
while they were thrown off their guard by an apparent recon-
ciliation. It was on this occasion that Montagna [ l. 47 ] , a
noble Ghibelline cavalier, had been made prisoner and given
in custody to Malatestino. The latter, being soon after asked
by his father, " what had he done with Montagna,” answered,
“ he was so well guarded, that, though near enough to the
sea, he could not drown himself." Malatesta replied, " You do
not know how to keep him," which hint, several times re-
peated, was so understood as to lead to the captive's being made
away with. At the time of Dante's Vision the Malatestas were
firmly established in Rimini ; where their government, as appears
by line 48, was jealous and oppressive, and had of yore been so.
Malatesta was the father of Paolo and Gianciotto of Can. 6.
The cities on Santerno and Lamone.- The rivers of Imola and 1. 49.
Faenza respectively. The former city was in 1274 secured by
the Guelf rulers of Bologna, the latter stood in alliance with
Guido of Montefeltro. The Bolognese unsuccessfully attacked
it in 1276, but in 1280 obtained possession by the treachery of
Tebaldello de' Zambrasi, as will be shown under Canto 32. [See
the next note. ]
that lion's whelp of argent lair.—A lion (called a whelp in 1. 50.
G 2
 100 DANTE'S DIVINE COMEDY.

CAN disparagement) on a white field, formed the arms of Mainardo

XXVII.
de' Pagani, Lord of Susinana, near Imola, who will be men-
tioned in Purg. Can. 14 as nicknamed Il Demonio for his
cunning ; an anonymous commentary at this place gives him
a more leonine character. Pietro Pagani, his father, had
governed Imola till expelled by the Bolognese Guelfs in
1263 ; he left his son to the guardianship of Florence, to
which city the latter attached himself in all vicissitudes of her
politics. Hence, as Villani says, he conducted himself as a
Guelf in Tuscany [for he fought on that side with his patrons
against the Aretines at Campaldino ] , and as a Ghibelline in
Romagna [1. 52] . He took Imola from the Bolognese in 1296,
and had in 1290 expelled their party, headed by the Manfredi,
from Faenza, and he retained, with some interruptions, the chief
direction of affairs in both cities during the remainder of his life.
He had also at different times had the government of Forli and
Cesena.
1. 52. And that whose flank the Savio washes. —Cesena, of which city
one important suburb was on the mountain. From the govern-
ment of this city Malatesta of Rimini was expelled in 1275 by
the confederacy under Count Guido. She submitted to the papal
Count of Romagna in 1283, and disinterred the corpses of many of
her citizens, who had been excommunicated for Ghibelline tenets.
Since then she was guided alternately by the representatives of
both parties, Malatestas and Montefeltros. In 1300 Galassio
di Montefeltro seemed to have secured a complete control over
her, but after his death the offices he had held of Captain and
Podestà were divided between members of the rival families, one
of whom was expelled. Thus, Philalethes remarks, no despotism
seemed yet to have been rooted in Cesena.
 HELL. CAN. XXVII. L. 52-89. 101

I was a warrior, thence a Cordelier.-- In 1289 Guido di XXVII.CAN.

Montefeltro broke through the confinement imposed on him by 1. 67.
the Pope, and accepted the invitation of the Pisans, who were
severely pressed by the Genoese and the Guelfs of Florence, to
take the command of their forces. By his generalship they
obtained in 1291 a brilliant victory at Pontedera, and in 1293
were in a position to obtain an honourable peace, as a condition
of which, however, they submitted to banish their successful
general. The ingratitude of this conduct must have been more
grievous to the Count, as he had in their service undergone
sentence of excommunication. He retired to Urbino, and in 1294
was reconciled to the Church under Celestine. In 1296 Pope
Boniface ordered his estates at Forli and Cesena to be restored
to him, but soon reversed the decree, owing, it is conjectured, to
Guido's interference in the affairs of Rimini [ see on 1. 46] . In
the following year he entered a Franciscan convent at Ancona,
where he lived till 1298, often begging his bread in the public
squares. It is said that Malatesta, upon hearing that he had
taken the vows, apprehensive of new stratagems, took precautions
for the better defence of Rimini.
But that the prince of modern Pharisees. Boniface the 1.85.
Eighth, who in 1297 had, for many real and alleged misde-
meanours, condemned to the severest penalties the whole noble
family of the Colonnas at Rome, had published a crusade
against those who should resist, and succeeded by force or
treachery in making himself master of most of their strong-
holds.
That ne'er at Acre triumphed.- Acre was finally lost by the 1. 89.
Christians in 1291 , being stormed by sultan Soliman, who
massacred or enslaved the inhabitants of both sexes. The Pope
G3
 102 DANTE'S DIVINE COMEDY.

CAN vainly endeavoured to raise a new crusade for its recovery, and
XXVII.
prohibited all trade with the infidels of Egypt.
1. 94. As Constantine. -- Dante refers to a miraculous cure, which
was supposed to have given occasion to Constantine's endowing
the Popes with the command of his ancient capital. Mount
Siriatti, the Soracte of Horace, contained the cave inhabited
by Sylvester bishop of Rome from A. D. 313 to 334.
1. 104. For this the keys are twain.- We have a somewhat different
account of St. Peter's keys in Purg. Can. 9, 1. 117. Boniface
is now made to sneer at the facility with which Celestine his
predecessor had been induced to resign the papal dignity.
1. 112. Now Francis came for me. - The patron of his monastic order.
1. 113. But one among those cherubs.- A fallen angel, I suppose, of
this circle, which, being the lowest but one, receives the rebels
of the second hierarchy -the deepest fall being the doom of
the most favoured and most ungrateful vassals.
1. 135. That vaults the moat.- The ninth pit of ":sowers of offence
and schism."

CANTO XXVIII.

CAN. The Apulians, taking part against the

XXVIII . Ofbroad Apulia.
1. 9. Romans in their war against the Samnites, had been defeated
at Maleventum [ Benevento], by the consul Decius B. C. 298,
with a slaughter of 2000 men.
1. 10. That made ofrings.- So many were the Roman knights, who
fell in the slaughter of Cannæ, that one bushel, or, it was said by
some, three and a half bushels of gold rings, the insignia of their
HELL. CAN. XXVII . L. 94.- CAN. XXVIII. L. 17. 103

order, had been sent to Carthage in triumph. CAN.

[Livy 23, 11 ; XXVIII.
Silius Italicus 11 , 356. ]
For facing Robert Guiscard.- The Norman chief who con- 1. 14.
quered Sicily and Apulia from the Greek empire, and afterwards
invading Epirus, defeated before Dyrrachium, with great
slaughter, the army of Alexius, composed of Greeks, Turks, and
Arabs, and amounting, it was reported , to 120,000 men, A.D. 1081 .
Ofwhom yet Ceperano's clods.— Ceperano, on the frontiers of 1. 15.
the kingdom of Naples, is a ford over the Garigliano, which
was crossed in 1265 by the army of Charles of Anjou, which
soon afterwards achieved the victory at Benevento. The defence
of the passage having been committed by King Manfred to
Giordano Lancia and the Count of Caserta, the latter, who
commanded the Apulians, treacherously contrived that no resist-
ance should be offered the French forces ; for at first, it is said,
he counselled his colleague that a small body of them should
be allowed to effect their landing, and should then be cut off
before their comrades could assist them ; afterwards, when
some time had elapsed, and a great many troops had passed over,
he said the enemy were now too strong to be assailed. It is
observable that no actual engagement, such as Dante supposes,
is related to have taken place at Ceperano.
And those ofTagliacozzo.--A frontier tract near Aquila in the 1. 17.
Abruzzi, where the army of Conradine (grandson of Frederic
the Second), who in assertion of his hereditary rights invaded
the kingdom of Naples, A. D. 1268, after Manfred's overthrow
and death at Benevento, was defeated by Charles of Anjou,
through the strategy, it is said, of an old warrior called Alardo,
or Ehrhard. The plan adopted by the French was to keep a
strong detachment of their force in reserve, and to engage in
G4
 104 DANTE'S DIVINE COMEDY.

CAN. action with the remainder, whose numbers being very unequal
XXVIII.
to the enemy's, they were at first thrown into disorder, and
pursued with such slaughter that the result of the experiment
seemed to King Charles most critical. When his enemies, however,
were sufficiently dispersed by the allurements of the spoils, the
fresh reserves came suddenly upon them, and obtained a com-
plete victory, though the Germans had for a while rallied and
defended themselves with the greatest vigour.
1. 31 . See how dismembered goeth Mahomet.— A symbolical meaning
has been observed in the wound of Mahomet, whose imposture
divided the Body of Christ's Church, while the Head remained
inviolable ; and similarly in the wound of Ali, who divided the
Headship of the Church of Mahomet.
1. 55. Odo tofriar Dulcinus. — Dolcino, illegitimately called Friar,
who was during the time of the Vision a preacher at variance with
the Church, appears richly to have deserved the sympathies of
Mahomet. The bastard of a priest of Ossula in Piedmont, he
is said to have been charitably brought up by another priest at
Vercelli, till his thieveries rendered it necessary to cast him off.
He then joined the sect of the Cathari or Gazzari, as leader of
whom he succeeded Gerard of Parma, when the latter was
burned by the Inquisition. Dolcino himself was several times
apprehended, but had hitherto escaped under recantations sub-
sequently abjured ; he was not ashamed to vindicate such
conduct by his doctrine. He appeared in 1300 in the dis-
tricts of Novara and Vercelli at the head of 1400 adherents,
false monks and nuns, whose obedience was alienated from
all legitimate rulers, whose poverty was supported by rapine,
and their chastity, if possible, by indecent defiances of tempta-
tion. Dulcinus inflamed their hopes by interpretations of the
 HELL. CAN. XXVIII. L. 31-55. 105

neverfailing Apocalypse, elicited thence an emblem of corrup- ANII.

tions prevalent in the Church, declared himself a destined
restorer of Apostolical simplicity, abjured Pope Boniface and
his predecessors (except the abdicated Celestine) of several
centuries, and foretold a speedy revolution in the Romish hier-
archy. It was revealed to him, as he pretended, that Frederic,
the Aragonese king of Sicily, would in 1303 be made emperor,
would divide Italy into nine kingdoms, and depose and punish
all the highest ecclesiastical dignitaries ; then should a new
Pope, probably Dolcino himself, reign holily, and shortly behold
the coming of Antichrist, and be withdrawn to Paradise with the
elect, until the time was fulfilled for the commencement of the
Millennium. Dolcino's most celebrated adherent was a woman,
named Margaret, fair and noble, with whom he affected to live as
a beloved sister ; yet he was reported to have debauched her, and
to have excused her pregnancy with blasphemous pretensions.
The impostor and his congregation, hunted from place to place
by the zeal of the ecclesiastics, defended themselves in various
recesses ofthe mountains, defeated several bodies of troops that
were sent against them, levied exorbitant ransoms on most of
the captives they made (though others they put to death with
torments), and committed enormous sacrileges. In 1304 they
pillaged Novara, and the following year took prisoner the
Podestà of Vercelli. They maintained their ground above a
year, on a mountain called Pariete- Calvo, whence they desolated
the surrounding country for about ten miles, being themselves
often reduced to such extremities of famine as to eat the flesh
of dogs and mice " even on fast days," bundles of hay cooked
with garlic, and the very bodies of their slain comrades. In
1306 they succeeded in changing their quarters for Monte
 106 DANTE'S DIVINE COMEDY.

CAN. Sebello ; and the Bishop of Vercelli, now hopeless of subduing

XXVIII.
them by his own forces, entreated the assistance of the Pope,
who proclaimed a crusade against the heretics. Besieged in the
same year by a powerful army, whose camps and fortresses
intercepted all supplies of victuals, Dolcino contrived to defend
himself through the whole winter, and even obtained by a mili-
tary stratagem an advantage that enlarged his resources. In
March 1307 , however, a vigorous assault was made upon him,
in which he was taken captive at the same time with his associate
Longinus and with Margaret. They were confined three months
that the Pope might be consulted upon their treatment, and
were then executed in the market place of Novara, in the viewof
many who had suffered by their lawless conduct. Margaret was
burnt at a stake before the eyes of the two men, who lay bound
in carts, and were afterwards drawn slowly through the city,
while their flesh, torn from them with pincers, was thrown
piecemeal into vessels of burning pitch. Their resolution was
unbroken to the last, and their sufferings were scarcely betrayed
by breath or gesture. [ See the two Chronicles of Frater Dul-
cinus in Muratori Rer. It. Scrip. vol. ix. ]
1. 71. And whom in Latin land, i. e. Italian.
1. 73. Remember Pier da Medicina. - — Piero de' Cattani, of Medicina
in the Bolognese territory, whom Dante is said to have intimately
known, was a busy stirrer of strife between the Romagnese
leaders Guido da Polenta and Malatesta da Verruchio.
1. 75. That from Vercelli. - The plain of Lombardy, from Vercelli,
on the frontiers of Piedmont, to Marcabo, a castle belonging to
the Venetians on the mouth of the Po Primaro.
1. 76. And tell to Fano's. The treacherous murder here described,
which took place after the supposed date of Dante's Vision, was

|
 HELL. CAN. XXVIII. L. 71-106. 107

CAN.
perpetrated on Guido del Cassero and Angiolel da Cagnano, two XXVIII.
leading citizens of Fano, by Malatestino, son of Malatesta da
Verrucchio, who was then lord of Rimini, and had invited his
intended victims to a parley on shipboard, off the island of
Catholica, which lies near the coast between the above-mentioned
Romagnese cities.
From Cyprus even to. -— In a portion of the Mediterranean 1. 82.
which had been infested from the earliest times by Greek and
other pirates.
And sways the land. - The Riminese territory includes the 1. 86.
place where Cæsar crossed the Rubicon, which the spirit pre-
sently named would be glad to have never seen, since he there
found occasion to commit the crime for which Dante finds him
punished.
To offer up against Focâra's blast.—So dangerous to navigators 1. 90 .
were the squalls from a small rock near Rimini, that " God keep
thee from the wind of Focara " became a common adage there.
He being exiled. According to Lucan it was Curio, a sena- 1. 97.
torial exile, who persuaded Cæsar to cross the Rubicon. Dante
translates the line
" Tolle moras ; semper nocuit differre paratis. "-PHARS. i. 281.

It is remarkable that he himself has quoted it, though to a

more loyal purpose, in the epistle to his legitimate emperor,
Henry the Seventh.
-remember Mosca too.- Mosca de' Lamberti used the words 1, 106.
he here quotes to urge his friends to the assassination of
Buondelmonte de Buondelmonte, A. D. 1215, which outrage first
led to those deadly enmities between the Guelf and Ghibelline
citizens of Florence, whence Tuscany had yet not ceased to
 108 DANTE'S DIVINE COMEDY .

CAN. suffer. It is observed that the name of the Lamberti family is

XXVIII.
hardly mentioned from the date of this event. On the " breach
of promise " by which Buondelmonte had provoked his fate for
which some of the aggrieved family or their allies had recom-
mended a more lenient castigation, see Par. 16, 140.
1. 134. Know in me Bertrand ofthe Born. - A knight and troubadour
of Perigueux, and rebellious vassal to Henry the Second of
England, Bertrand, fearing the vengeance of the latter, had in-
cited against him the disloyal arms of his eldest son Prince
Henry, who is called the " stripling king " because he was crowned
in his father's lifetime. But for " re giovane" some copies read
"re Giovanni, " King John," which could only be defended by
imputing to Dante some error.

CANTO XXIX.

CAN. in this cavern here. - A cavern or niche in the partition-

XXIX.
1. 19. wall between the ninth and tenth pits would seem a fit receptacle
for a spirit guilty both of fomenting strife and of counterfeiting
[see 1. 57 ], and Dante's kinsman has accordingly been accused
as a forger.
1. 27. And I heard one " Geri del Bello " cry.- Geri, son of Bello,
Dante's grand-uncle, is said to have been a most able and
prepossessing man, but habitually given to making strife, and to
have been assassinated by the Geremei (or else the Sacchetti)
of Florence, to revenge one of their kinsmen whom he had
mortally struck for accusing him of evil speaking. Does Dante
in this passage vindicate himself for not taking up the feud ?
 HELL. CAN. XXVIII. L. 134.- -CAN. XXIX. L. 58. 109

As if all pains. - The Tuscan river Chiana, noted elsewhere CAN

XXIX.
in Dante for its sluggishness, flows at the foot of the Alps by 1. 46.
7
Arezzo, Cortona, Chiusi, and Montepulciano, through a valley
which only a modern system of drainage has redeemed from its
former insalubrity. The Maremma or sea- coast between Pisa and
Siena is still infamous for its miasms. The climate of Sardinia
had rendered it, even in the time ofTiberius, a place to be chosen,
like Guiana, for exiles whose life was inconvenient or unregarded.
[Tac. Ann. 2, 85. ]
The numbered counterfeiters punishes. - In passing to the 1. 57.
tenth pit of the counterfeiters (whose appropriate punishments
are the diseases that horribly disguise their persons), an attentive
reader may wonder why we find so low down in Evilpits this
class of fraudulent sinners, many of whom, as the alchemists,
appear a tolerably harmless set of beings, and the worst of
them less detestable than were, for example, the schismatics
in last Canto. I can only remark that as the poet has placed
among the sinners by violence three classes, to whom he im-
putes a malice against God, Nature, and Art respectively, we
may naturally expect corresponding distinctions among his
fraudulent sinners ; for the objects of malice are the same,
whether force or fraud be made its instrument. By this clue we
may observe that the alchemists and coiners of the present circle
are to be considered as malicious against Art, and are therefore
presented in a sitting posture, like the usurers in Can. 17 ; while
the disguisers, as malicious against Nature, are found running
[ Can. 30, l. 25] , like the companions of Brunetto Latini [ Can.
17 ] ; and the perjurers, as malicious against God, lying, like the
blasphemers in Can. 15.
No dismaller to look on. ― The transformation of a nymph, 1. 58.
 110 DANTE'S DIVINE COMEDY.

CAN. whom Jupiter visited in likeness of a flame offire, was said to have
XXIX.
produced the isle of Ægina, which when first peopled , governed
by Eacus her son, was afflicted by the jealousy of Juno with
such a pestilence as is here intimated. Eacus adoring his father
near a sacred oak, and casting his eye the while upon a nest of
ants, uttered a wish that his people might be restored in number
such as theirs. The tree above him waved portentously ; he
dreamed the next morning that the ants were changed into men,
and found on waking that he had imagined the truth ; whence
the race and name were derived of the hardy Myrmidons.
[Ovid, Met. 7, 815. ]
1. 109. I was an Aretine. --— Griffolino of Arezzo was burnt by order
of the Bishop of Siena, whose son Alberto had accused him of
heresy and magic, in revenge, it is said, for having been defrauded
of large sums, under pretexts of inventions for flying and such-
like.
1. 123. Certes the very French. -- The nations of Europe appear then,
as in later times, to have been guided in their fashions by the
mutable taste of France,
" To make their breeches fall or rise
From middle legs to middle thighs,
The tropics between which the hose
Move always as the fashion goes ;
Sometimes wear hats like pyramids,
And sometimes flat like pumpkin lids ;
With broad brims sometimes like umbrellas,
And sometimes narrow as Punchinello's ;
In coldest weather go unbraced ,
And close in hot as ifth' were laced ;
And sometimes sleeves and bodies wide,
And sometimes straiter than a hide ;
Wear perukes, and with false grey hairs
Disguise the true ones and their years."
HUDIBRAS.
 HELL. CAN. XXIX. L. 109-139. 111

Lo Stricca out. ― A member of the club mentioned 1. 130. CAN.

XXIX.
To leave out. -Nicholas de' Bonsignori, of the same club, 126.
1. 127.
introduced the cooking of pheasants and capons on a fire of
cloves. The fashion still abode in Siena, the " garden " mentioned
next line.
The club too. A dozen extravagant youths of Siena had put 1. 130.
together by equal contributions 216,000 florins to spend in
pleasuring ; they were reduced in about a twelvemonth to the
extremes of poverty. It was their practice to give mutual
entertainments twice a month, at each of which three tables
having been sumptuously covered, they would feast at one, wash
their hands upon another, and throw the last out of the window.
Among these fellows the line mentions Caccia, from Asciano, a
city in the Sienese domain, who seems to have mortgaged exten-
sive forests and vineyards.
The spirit of Capocchio. - Capocchio, who had been burned 1. 139.
as an alchemist, is said to have studied in the company of
Dante. Some early commentators say that he was not a true
alchemist, but made counterfeits of the precious metal; they thus
support their assertion that Dante condemns the spurious science
but not the genuine. If, however, I judge rightly that he
regarded alchemy as a malice against Art, and indirectly against
Nature likewise [ see Can. 11 , sub fin. ] , he could have considered
no possible kind too real for his censure.
 112 DANTE'S DIVINE COMEDY.

CAN. XXX.
CAN. When Juno.- After the well-known artifice that destroyed .
XXX.
1. 1. the mother of Bacchus, Juno, it may be remembered, continued
with jealous rancour to persecute her whole kindred, causing her
sister Agave, when playing the Mænad, to dismember her own
son Pentheus ; Acteon, their nephew, to descry too much of Diana;
and Cadmus with his wife [see Can. 25, 1. 97 ] to merit their trans-
formation into serpents. Another example is added by Athamas
who married Ino, another of the Theban princesses. [ See next
line, and Ovid, 4, 467. ]
1. 16. Hecuba sad. - After the capture of Troy, Polyxena was im-
molated to the Manes of Achilles, whom she had beguiled to the
interview whereat Paris shot him. [On Polydore, see note on
Can. 13, 1. 21.]
1. 32. Yonder goblin's Gianni Schicchi. During the last illness of
Buoso Donati, one of the Florentine peculators of Can. 25, his
son Simone, dreading to receive an inheritance overburthened
with ordinary and pious bequests, persuaded Gianni Schicchi,
replacing the dying man under his own bed-curtains, and skil-
fully imitating his voice, to dictate to a notary before witnesses
a spurious will by which the whole property should have been
disposed of without division. But Gianni, taking advantage of
his opportunity, bequeathed to himself, unbargained for, a
beautiful mare, whom his employer, for fear of consequences, was
obliged to part with.
1. 38. Abominable Myrrha. - On the fabulous Lydian princess, slain
by her father Cinyras for the crime of Lot's daughters. [See Ovid,
Met. lib. 10. ]
1. 43. Endured Buoso Donati's form to take.- See on 1. 32.
1. 61. On master Adam and his misery. - Master Adam, a Brescian,
 HELL. CAN. XXX. L. 1. - CAN. XXXI. L. 4. 113

was burned, for counterfeiting the coin of Florence, on the road CAN.
XXX.
between that city and Romena [see 1. 74]. The Guidi of
Romena [1. 73 and 77 ] , a place in the Casentine, or the valley
that contains the sources of the Arno, were descendants of
Gualdrada and cousins of the other Guidi [see on Canto 16,
L. 37 ]. The brother mentioned of Guido and Alexander was
called Aghinulfo ; Branda's spring is placed near Siena.
Sinon is one. That Sinon, the pretended outcast of the 1. 97.
Grecian army, who persuaded the Trojans to bring the horse into
their city, supported his false narrative by perjury, may appear
sufficiently from Virgil : that he thus violated the obligations of
a treaty of peace, is added by the prose historians.
And for to lick Narcissus' looking-glass. — That is, dip thy 1. 128.
tongue in water.
For 'tis a base desire. - Dante firmly asserts, even after his 1. 148.
theme has necessarily obscured it, the native purity of his senti-
ments and poetry.

CANTO XXXI.

Thus in Achilles'. —'The feelings of Dante, first mortified by XXXI.

CAN.
the reproof of Virgil, and then comforted by the kind words 1. 4.
that conclude the preceding Canto, are illustrated by the story of
Telephus, the Mysian king, who, when he had received a veno-
mous wound from the lance inherited and wielded by the son of
Peleus, and was apprised by divination that he could only be
healed by the same instrument, entreated relief from his enemy,
VOL. IV. H
 114 DANTE'S DIVINE COMEDY.

CAN. and obtained it by applying the rust upon the weapon. [ Ovid,
XXXI.
Rem. Am. 47. ]
1. 16, After the dismal-fatal overthrow. — At Roncesvalles, where the
rearguard of Charlemagne's army was miserably overthrown by
the Saracens through an advantage obtained by the treachery of
Ganellon [ Can. 33, l. 23], and not before they slew their own
number out of the first detachment that assailed them, the
paladin Roland, having rallied a hundred fugitives by the sound
of his horn, and killed his rival king, Marsilio, retired alone
and mortally wounded beneath the shadow of a tree ; there
gazing on his good sword, Durindana, and grieving that it might
fall into the hands of the Pagans, he again, it is said, winded
his horn with such vehemence that he burst all the sinews of his
neck, and was heard at the distance of eight miles by Charle-
magne, who would have hastened to his assistance, but was told
by the abominable Ganellon that " Roland would blow his horn
thus for a light matter, and was probably taking his pastime in
the chase." The prodigious summons, however, brought Baldwin
and Theodoric, the only surviving paladins, to soothe the
last moments of the hero. [ See Archbishop Turpin's History of
Charlemagne.]
1. 21. -what is yonder state, or city [terra, as inold Italian authors].
1. 40. For like as Montereggion. - A fortress near Siena, surrounded
by towers at intervals of fifty ells.
1. 43. The giants horrible. -
— The guardians of the ninth circle of
Traitors, or of those who have abused their intellect in the last
degree, will appear appropriately to be deprived of that intellect,
and are represented as brutish and besotted. The myth of the
giants who invaded Olympus will be treated as a corruption of
the true history of the builders of Babel.
1. 67. Raufell mauhee [ misprinted maunee]. The original line—
 HELL. CAN. XXXI. L. 16-115. 115

" Rafel mai amech zabi [or izabi] almi," CAN.

XXXI.
has been explained, ( 1 ) as meaning, in a mixture of Hebrew
and cognate dialects, " Splendour of God ! why am I in this
profundity ? depart ! hide thyself ;" (2 ) from the Arabic as
"How strutteth over the waters of the abyss the stripling of
my world ;" (3) from the same language with the reading
" Rafe Imai-amech izabi almi,"

as " Fallen hath my glory low, see here my world." For the last
interpretation, which seems most to suit, though I am unable to
criticise it in a linguistic view, see the translation of Philalethes,
to whom it was furnished by Dr. Flügel.
Lo Ephialtes. - One of the Aloidæ giants, whom Virgil 1. 94.
describes as thunder-stricken to the lowest hold of hell [ Æn. 6,
595] . He and Otus his brother were said to have piled Pelion
upon Ossa to reach heaven, when, with their brethren, they made
war on the gods.
Far yonder stands the Giant thou wouldst see, i.e. Briareus, 1. 103.
whose fifty heads and hundred arms are described by Virgil
[Æn. 10, 565]. It is now intimated that this conception of his
form was erroneous, and that he was really but a simple giant
like Nimrod and others of his companions.
O thou that in the fortune turning dell. ― The valley of the 1. 115.
Bagrada in the territory of the Carthaginians, where Hannibal
was defeated at Zama, is mentioned by Lucan as having been
the abode of Antæus, and the scene of his exploits as a hunter
and fatal contest with Hercules. The same poet has suggested
the idea of 1. 119 and the following, saying,
" And Earth spared Heaven by not to the combat o' Phlegræ
Sending up Antæus."-PHARS. 4, 596, &c.
н 2
 116 DANTE'S DIVINE COMEDY.

CAN. That we should Typhon seek or Tityus. -· On Typhoeus , over-

XXXI.
I. 124. whelmed by the Thunderer with the volcanic isle of Inarime or
Ischia, off the Campanian coast, see Æn. 9, 716. On Tityus,
whose body covered nine acres in hell, where he suffered a
punishment like that of Prometheus, see ibidem 6, 595.
1. 132. Those hands that so could Hercules constrain. - See the above
cited passage of Lucan on the combat of Hercules with Antæus,
in which the latter, gaining at each fall fresh vigour from the
Earth's maternal contract, could only be overcome when he was
hoisted aloft and squeezed to death in the arms of his adversary.
1. 136. As shows the Carisenda.- A leaning tower at Bologna, whose
top would seem coming forward and ready to fall when a cloud
sailed over it.

CANTO XXXII.

CAN. On which the weight. — The ninth circle extends to the centre
XXXII.
1. 3. of the earth, the point to which all weights are supposed to be
attracted [1. 73 ] . It is formed by a frozen lake, called Cocytus
[see Can. 34, 1. 52 ] , and serves for the punishment of Traitors, or
those that have violated, by malicious fraud, the ties in which men
repose a special confidence [see Can. 11 ] ; viz. those of con-
sanguinity, hospitality, patriotism, and gratitude, which make the
four divisions we shall come to. The ice appears emblematic of
that cold-hearted villany by which such men as above mentioned
are rendered insensible to honour or affection.
1. 26. The wintry Danube out in Oesterreich. -Dante writes Ostericch
 HELL. CAN. XXXI. L. 124.- CAN. XXXII. L. 63. 117

rather than Austria for the sake of the harsh sound, although CAN
XXXII.
both forms occur in old prose writers. I have for the same reason
taken the German form ; perhaps, however, the Dutch Oostenryk,
which is seemingly the true root of Ostericch, with Tombarnik
and krik for rhymes, might be substituted with advantage.
So that if Tombarneich. - A mountain in Slavonia not 1. 28.
positively identified. The Pietrapana of the next line is in the
territory of Lucca.
Their father Albert's. -- These two brothers, who are called 1. 56.
Napoleone and Alessandro, were of the noble family of the
Alberti of Mangona, and occupied, in the Tuscan valley of
Falterona (through which the river Bisenzio descends by Prato
to join the Arno), an estate for which their father had done
homage to the adjacent city of Florence. They had perished
each by the other's dagger. It is said by an old chronicler that
there was a kind of innate treachery in this house, and that they
were continually murdering their relatives.
Not him whose form. — This was Mordred, a bastard son of 1.61.
King Arthur, who, while the latter was occupied in France bythe
disloyal arms of Lancelot du Lake, endeavoured by intrigue and
forgery to obtain possession of the English crown and of the hand
of Dame Guenever. Arthur returned hastily to oppose the
rebellion ; the two armies encountered in battle and their chiefs
in single combat. There Mordred received such a thrust " that a
ray of sunlight passed through his body, as was beheld by Girflet
the paladin ; " during his fall, however, he mortally wounded
King Arthur.
No, not Focaccia.- Focaccia de' Cancellieri has been mentioned 1. 63.
under Can. 24, 1. 125, as a ringleader in the contentions of the
Black and White parties in Pistoja. He was appointed by the
H3
 118 DANTE'S DIVINE COMEDY .

CAN. Whites, with a single associate, to revenge on Detto Cancellieri of

XXXII.
the Blacks the murder committed by the latter's partisans upon a
knight named Bertino. Detto, being the near relative of Focaccia,
entertained no apprehensions of injury from him, saying that he
would never kill him on account of such a comparative stranger as
was Bertino. He was waylaid by the two conspirators, and
mortally wounded in coming out of the door of his tailor's shop.
1. 65. And Sassol Mascheroni. — This man, who for a brother's
inheritance murdered his own nephew, had been drawn through
the city of Florence alive in a rolling cask stuck with nails.
The enormity of the punishment seems to have created an
impression throughout Tuscany, which is referred to in the next
line.
1. 68. I was Camicion. - Camiccion de' Pazzi, the murderer of
Ubertino, his kinsman, stands expecting his brother Carlino to
come, condemned for more heinous treachery.
1. 69. And wait Carlino. — Carlino de' Pazzi, an original adherent
of the Whites in Florence after the expulsion of that party in
1302, betrayed to their antagonists, who were besieging Pistoja,
the Castle of Fravigno in Val d'Arno. An uncle and another
relative of his own were on this occasion captured and put to
death.
1. 81. For Montaperti. - On the battle of Montaperti see Can. 10,
1. 85. The name renders Dante suspicious that he has met one
of the pretended Guelfs, who on that field deserted and betrayed
their comrades.
1. 88. And who art thou, that goest through Antenore. — Antenora is
the second division of the ice, reserved for Betrayers of Country.
It derives its name from Antenor, son of Priam, of whom clas-
sical authors say nothing worse, than that he always advocated
 HELL. CAN. XXXII. L. 65-119. 119

the making of peace and surrender of Helen, and that the XXXII. CAN
Greeks when they had taken Troy abstained from using against
him any of the rights of victors. But according to Dictys
Cretensis, Antenor induced his countrymen to accept a treaty
offered by the Greeks, with whom he had entered into an under-
standing to betray the city, as he did effectually by concealing
the stratagem of the horse ; he also stole for the Greeks the image
ofPallas, under the protection of which Troy had been expected
to prove impregnable.
What ails thee, Bocca ? ― Bocca degli Abati was one of the 1. 106.
Florentine citizens who marched in the Guelf army to Montaperti,
where, according to a previous understanding with the enemy,
he came over with his followers to their side, having first secured
the flag he should have fought under by cutting off the hand of
the standard-bearer.
I saw him of Duera. --Buoso of Duera or Dovara was, under 1. 116.
the reigns of Frederic the Second and Manfred, a powerful
Ghibelline leader of Cremona in Lombardy. In 1265 he was
entrusted by Manfred with the command of a force, which was
stationed at Palazzuolo on the Oglio to defend the passage of
that river against the army of Anjou commanded by Guy of
Montfort. Whether he was corrupted by the French, as Dante
maintains, or, as some say, misappropriated the money supplied
him for the maintenance of his troops, or whether it was from
some other cause, he offered no resistance to the enemy, who
pursued successfully their march to Naples.
Beside thee is the Beccaria.- Tesauro Beccaria, Bishop of 1. 119.
Vallombrosa, was in 1258 beheaded by the Florentines, im-
mediately after the first expulsion of the Ghibellines, for a
supposed treasonable conspiracy with that party. The sentence,
н4
 120 DANTE'S DIVINE COMEDY .

CAN. on account of his ecclesiastical rank, had given rise to many

XXXII.
censures.
1. 121. Beyond I think is Gian del Soldanier. - A Florentine noble
who deserted to the popular party in 1266.
1. 122. And Tribaldel. - Tebaldello de' Zambrasi was a nobleman of
Faenza in Romagna, which he betrayed to the Guelf army of
Bologna. At the beginning of the Romagnese wars, spoken of
under Can. 27. Faenza served, as we have seen, for the head-
quarters of the Lambertacci and the other Ghibelline exiles from
Bologna, or their confederates from the adjoining countries.
The behaviour of these armed refugees towards their hosts was
often insolent and licentious ; Tebaldello sustained from some of
them a paltry aggression on his property, for the redress of which
he petitioned the leaders of the party. Repulsed with threats
and insults, which were intolerably wounding to his spirit,

" And greatly finding quarrel in a sucking-pig

Where honour was at stake,"

he resolved to take a glorious vengeance onthe whole body ofthe

foreigners, or else to perish in the endeavour. In the pursuance
of his scheme, he became, like the Prince of Denmark, me-
lancholy in earnest and mad in make-believe ; he defaced the
trellis of his chamber so as to expose the interior to public view,
and used to send through the city an old lean horse fantastically
shorn, which never failed to draw a rabble with it, and produce
great uproar. He himself used to run about the streets, taking
up the door-bars and rattling them, so that he caused an alarm
that the enemies were within Faenza, and brought out upon
himself the Ghibelline leaders in arms, who, on perceiving the
origin of the disturbance, severely reprimanded Tebaldello, and
 HELL. CAN. XXXII. L. 121 -123. 121

1 threatened him with death if he repeated his conduct. Never- XXXII.CAN

theless he afterwards accustomed them to it, so that they took
no notice of him, or laughed and said, " those were his mad
tricks." Tebaldello now thought he could leave the city without
exciting suspicion ; he passed the gate with his hawk and hound,
and attracting ridicule as usual, by the extravagance of his
costume, he proceeded to a wood not distant from the city,
where he met, according to appointment, a friend, provided with
two friars' habits in a sack, with which the confederates disguised
themselves, and proceeded to Bologna. He there made to the
Senate an offer that he would set open a gate in Faenza, if they
sent forces, on an evening agreed, to take possession of the city ;
for such a service he asked no reward but to be enrolled with
his family among the Bolognese citizens. The Senate joyfully
agreed to the bargain, but took the precaution of demanding a
hostage. Tebaldello went back to Faenza, called together his
relatives, and disclosed to them the nature of all his late pro-
ceedings : as they were overjoyed to discover his sanity, and
entered heartily into his desire of vengeance, they readily agreed
that his brother should be left for him at Bologna. The rest of
the plan was executed, and Faenza was taken on the night ofthe
24th of August 1280, after a gallant defence. The Bolognese
instituted an annual festivity, whereby the lean horse and the
sucking-pig should be had in perpetual remembrance. Tebal-
dello was killed two years after in the ranks of his new fellow
citizens in the repulse of the French by Guido of Montefeltro
from Forli. [Can. 27.]
and Gano's near.— Ganellon, the knight who betrayed 1. 123.
Charlemagne at Roncesvalles . He had been sent to demand
tribute from Marsilio and Belguardo, Moorish kings of Spain,
 122 DANTE'S DIVINE COMEDY.

CAN. who sent him back to his king with tokens of their submission,
XXXII.
but with a secret agreement for the overthrow of the Christians.
Ganellon received, for his own price, twenty horse-loads of gems
and gold ; he brought to his fellow soldiers thirty more, besides
forty horse-loads of wine, and a thousand fair women— gifts
which subverted all military discipline. He completed his treason
by guiding a body of Infidels to the rear of Orlando's camp.
[See on Can. 31. ]
1. 126. That head ofone the other's bonnet made. — The lower of these
criminals is supposed to be placed in the next division of the
ice, which is appropriated to the betrayers of their friends or
guests. [ See Can. 33, 1. 124.]
1. 130. As Tydeus did ofMenalippus.—These were combatants in the
war ofthe Edipodæ. [ See Statius, Theb. lib. 8. sub. fin. ]

CANTO XXXIII.
CAN. Know then that I have been Count Ugoline. - Count Ugolino
XXXIIL
1. 13. de' Gherardeschi of Donoratica had shared the government of
Pisa in the interest of the Guelf party with his sister's son Nino
de' Visconti, for whose expulsion from the city he conspired in
1288, with the Archbishop Ruggieri degli Ubaldini, and the
leaders of the Ghibellines. Ugolino, to conceal his share in the
plot, retired to the village of Settuno, while the people were
raised by Ruggieri against his colleague. Nino, after sending
ineffectually to solicit the Count's assistance, retired with his
followers, and the Archbishop seized the palace of the com-
monalty. He had, indeed, it is said, invited Il Brigata, Ugolino's
grandson, to take this step, but the latter was deterred by
 HELL. CAN. XXXII. L. 126.— CAN. XXXIII. L. 13. 123

Gaddo, his uncle, who exhorted him not to stir without the XXXIII. CAN
Count's sanction. When Ugolino returned that evening to the
city, he was incensed at perceiving the strong position which
Ruggieri occupied, and declared he alone would be lord in Pisa,
and have no partaker in his supremacy. The Archbishop, on
the other hand, demanded an equal share in the government, but
offered to associate with himself a third colleague, who was con-
nected with Ugolino by marriage, but an adherent of the Ghibel-
line party to this plan the Count would give no hearing. Ac-
cording to some narratives, it was the very next day that the
two rivals came to open hostilities ; according to others, they were
apparently reconciled and spent about ten days in seeming friend-
ship; during which time, it is said, the Archbishop inflamed the
minds of the people against Ugolino, by diffusing true or scan-
dalous accusations. [See note on 1. 85. ] However, when, on the
1st or the 11th of June, a conference, held in the Church of
St. Bastiano, had been adjourned in the absence of results, in the
afternoon of the same day a rumour seems to have arisen that
П Brigata, the Count's grandson, was embarking on the river a
thousand armed men for Pisa. The Archbishop, at this report,
having called the citizens to arms, Ugolino answered by rousing
his own adherents, but was worsted , after a severe encounter,
and driven to the palace of the people. Here Ruggieri besieged
him till the evening, when, by threatening to fire the building,
he compelled an entire surrender. The Count, with Gaddo and
Uguccione his sons, with Il Brigata, Anselmuccio, and ac-
cording to some authorities a third grandson, were taken,
and from the following August confined in the Tower of the
Gualandi (since their fate called the Tower of Hunger ), where
it is thought a ransom was attempted to be extorted from them.
 124 DANTE'S DIVINE COMEDY.

CAN. Their lives were spared till the March of the following year,
XXXIII.
when on account, perhaps, of Guido di Montefeltro's being in-
vited to assume the government of Pisa, it was thought advis-
able to remove them. They were then left without food, and
the keys of the tower thrown into the Arno. On the ninth
day, when Guido had entered the city, their dungeon was opened,
and they were all found dead. Their fate seems justly attri-
butable to Ruggieri, who had retained the chief direction of
affairs up to the arrival of the Romagnese leader, though he
had some months before abandoned the title of Podestà.
1. 30. Through which the Pisans.- Pisa, at the distance of about
twelve miles, is separated from Lucca by Mount St. Giuliano.
1. 32. Gualandi with Sismondi and Lanfranc.- Ghibelline leaders in
alliance with the Archbishop .
L. 80. Whose language sounds the Si. The Italian affirmative.
1. 82. Then may Gorgona move and Capraey [Capraia] . — Islands
near the mouth of the Arno.
1. 85. For though in ill report. -— In the year 1297, the Pisans had sus-
tained from the Genoese a ruincus defeat in the naval battle of
Melloria, where Ugolino appears to have treacherously retired
with the ships under his command. The resources of the city
being at the same time exhausted by the hostilities on land of
the Florentines and Lucchese, the Count, who had powerful
connections among the Guelfs, found means to get himself in-
vested with the direction of affairs in order to conclude a treaty
on the best terms he could. He then pacified the Genoese by
giving up Sardinia and some continental fortresses, and the
Florentines, it is said, by bribing their leaders with coin concealed
in bottles. He also put in the hands of the Lucchese three
castles, but, whether from their treachery or his own, it was from
 HELL. CAN. XXXIII. L. 30-155. 125

CAN
them only of the confederates that he obtained no cessation of XXXIII.
hostilities.
Innocent La Brigate.— Il Brigata, also called Nino, and Ansel- 1. 89.
muccio, were Ugolino's grandsons by his firstborn Guelfo; Gaddo
and Uguccione Ugolino's sons. It is doubted whether these
captives were as young as Dante represents, for those even of
the second generation were taken in arms; nay, evidence has
been adduced that they were married. [ See Troya, Veltro Alle-
gorico.]
We past on further. - Entering the third division, which 1.91 .
punishes those who have betrayed their guests. Their heads are
thrown back in the ice.
Is not all vapour. - Dante inquires how wind can arise where . L. 105.
there are no heats or exhalations.
My name's Monk Alberic.- Alberico de' Manfredi of Faenza, 1. 118.
having received a blow from Manfredo his kinsman, dissembled
his resentment, and apparently accepted a subsequent apology .
He then invited him to a banquet with Alberghetto, his son
or brother, and gave the signal for their assassination by calling
for the fruit. [See next line. ]
This Ptolemaa.- The third division of the ice, named appa- 1. 124.
rently from the Egyptian king who betrayed Pompey.
Ser Branca d'Oria is he.· This man was a Genoese, who 1.137.
still lived after Dante's Inferno had been published. He married
the daughter of Michael Zanche mentioned in Can. 22, and
treacherously murdered him to obtain his province in Sardinia.
With the worst Romagnan spirit. - Alberico, just men- 1. 155
tioned.
 126 DANTE'S DIVINE COMEDY .

CANTO XXXIV.
CAN.
XXXIV. Vexilla prodeunt, i. e. the banners advance, are the first
1. 1 .
words of a Good Friday hymn, applied by Virgil to the distant
apparition of the wings of Satan.
1. 11. We came to where the ghosts. Another division of the ice
called Judaica [ Giudecca] from Judas Iscariot [ see 1. 116],
and containing apparently the betrayers of their benefactors,
quite iced over.
1. 23. Lo Dis. Pluto or Satan. It must be confessed that Dante's
Satan is a much less interesting personage than Milton's, but he
is drawn much more conscientiously. [ See Mr. Ruskin's Fall of
Venice. ] Nor has the Vision, to those who read it through,
suffered materially by the sacrifice. For Dante's poetic power
enables him to invest with sublimity his most beautiful concep-
tions, and with beauty those of the most excellent things, as the
Paradise shows in unrivalled manner. He needed not to make
anything about Hell, except its eternity, supernaturally sublime,
nor to give to the devil that spurious heroism and faded splendour
which has been so lauded in the English Epic. How idly then
have Leigh Hunt and others disparagingly compared Dante
with Milton by their descriptions of the arch fiend! For even
Milton's demons, when their wickedness is consummated by
the achievement which occasioned " man's disobedience," are
thenceforward stripped of all their specious majesty, and do
penance in the form of serpents. [ Book x.] And how would
he have painted a devil to show his own contemporaries
the author of their meanest and not merely of their daring
vices ?
 HELL . CAN. XXXIV. L. 1-38. 127

CAN.
Upon his neck three faces. The middle face is red [see next XXXIV.
line], the right-hand face black [1. 44 ] , and the left-hand 1.38.
yellow mixed with white [1. 43 ]. The red jaws torment Judas
Iscariot, the black jaws Brutus, and the yellow-white Cassius
[L. 62 to 67 ]. What is the meaning of these three colours ? It
has been said they represent the prevailing complexions of the
inhabitants of Europe, Africa, and Asia, and thus symbolise
Satan's influence over all habitable regions. An inconsiderate
interpretation for with what consistency would Cassius appear
minced in the Caucasian features, and Brutus in the philo-
African ? A more reasonable view is that Satan's three heads
represent him as the antagonist of the Triune God, whose
attributes of Power, Wisdom, and Love are in him confronted
by Impotence, Blindness, and Malice. But this theory not
having been explained in detail, I prefer to explain the red face
as denoting cupidity, the black face pride, and the yellow and
white, envy; these three sins being considered as incidental to
the sanguine and atrabilious temperaments, and the " yellow or
splendid bile," respectively, which are indicated by florid,
swarthy, and jaundiced complexions. And cupidity was the
sin of Judas, pride was considered that of Brutus, and envy
that of Cassius. For Brutus, according to Plutarch, was per-
suaded to join the conspiracy by appeals founded on his ancestor's
achievements, " who the Tarquin chased ;" and Cassius, to judge
by the same authority, was partly actuated by private feel-
ing, and
" Did what he did in envy of great Cæsar."

And thus we find each in his place. And if some links can be
found between this explanation of the colours and that last
 128 DANTE'S DIVINE COMEDY.

CAN quoted, I shall not object ; but, lest I should incur a charge of
XXXIV.
over-subtlety, I do not pursue the theme. Dante, believing
that the Roman empire was instituted by God to be to the whole
world perpetually a fountain of order and civil government,
as the Papacy of spiritual government [ see Purg. 16 ], con-
sidered no crime that man had perpetrated, after that of Iscariot,
so notable as the assassination of the first Emperor. It was,
however, for being assassins that he condemned Brutus and
Cassius, not for being republicans ; for the republican Cato is
magnified in the first Canto of the Purgatory, and the cause for
which he suffered is admitted to have been at least partially a
right one. And the ideal monarchy of Dante was not a despo-
tism, but a system in which the powers of the Emperor were
tempered by the privileges of municipalities, &c.
1. 46. From under each. The six wings, it is said, denote the fallen
seraph.
1. 67. And that is Cassius large limbed.— I have translated the rare
word membruto according to the usual interpretation. But I
am now inclined to believe Dante meant gaunt and bony. Com-
pare Plutarch's account of the man, whose physiognomy Julius
seems to have regarded with suspicion. Whence Shakspeare
makes him say,

" Let me have men about me that are fat,

Sleek-headed men, and such as sleep o' nights.
Yond Cassius hath a lean and hungry look."

1. 68. That night again is rising.— Here twenty-four hours are com-
pleted since Dante passed the gate of Hell !
1. 93. The nature of the point.- Dante being carried through the
centre seems from that point, to his great surprise, to be moving
 HELL. CAN. XXXIV. L. 46-139 . 129

upwards instead of downwards ; for the lowest point in the CAN.

XXXVI.
universe is that towards which all things are attracted . Hence
Virgil's difficulty in turning his head where his feet had been
[1.77] , and the apparent change in Lucifer's position.
-from eve to morning light.- Having entered a new hemi- 1, 105.
sphere the poets find their evening changed to morning. The
evening was apparently that of Easter Eve ; is the morning that
of Easter Sunday, or the previous one? According to modern
views, we cannot say whether the sun comes soonest to ourselves
or our antipodes. But if we place the terrestrial Paradise with
Dante in the hemisphere opposite to us, and apply to it the
words of Genesis, " the evening and the morning were the first
day," we may infer that the first morning in Paradise coincided
with our first evening, which completed our first day. It
follows that our Saturday evening is Saturday morning there,
not Sunday morning. According to this view the poets, who
spend another twenty-four hours in climbing to the surface of the
carth, will emerge upon it the morning of Easter Sunday.
Across her face. Thus the hemisphere opposite us is covered 1. 123.
by water, except in that part which forms the Purgatorial moun-
tain, whose material was withdrawn from our side to leave space
for the Infernal cavity.
" So hallowed and so gracious is the time."
the stars.- With this word significantly ends each of the 1. 139.
three divisions of Dante's poem.

VOL. IV . I
 PURGATORY .

CANTO I.
But here let rise dead Poesy. - In commencing that second CAN.
I.
portion of his Vision, of which grace and tenderness, in place of 1.7.
a terrific sublimity, are to be prevailing attributes, Dante admi-
rably represents his imagination as receiving new life and truer
vigour from an exercise more worthy of, and congenial to, the
minstrel's mind, and calls the style of his Hell a dead Poesy
in comparison to that which he is now studious of producing.
His preference of the Paradise to the Purgatory will be inti-
mated in a similar manner.
And somewhat raise, Calliope, thy strain.- The Muse of 1. 9.
Epic poetry is invoked for that Cantica, in which the action of
the poem, being a moral effect produced on Dante's mind by
contemplating the conditions of the spirits, will first be mani-
fested with progressive distinctness. And why, it may be asked,
has this effect been less apparent in the Hell? " There is mercy
with " God, says the Psalmist ; "therefore shall he be feared. "
As to despond the wretched Pica made. - The Pellæan prin- 1. 11.
cesses, who, according to Ovid, having challenged the Muses
to a trial of skill in minstrelsy, were changed to magpies for
the punishment of their defeated arrogance. [Metam. lib. 5. ]
Ofstainless air, through the first orb.— Up to the sphere of the 1. 15.
moon, being the first of the planets which, according to the
Ptolemæan system, revolve round the earth as their centre,
I 2
 132 DANTE'S DIVINE COMEDY.

CAN .
I. The glorious planet. -Venus, as a morning star, appears in
1. 19. Pisces, one sign before the sun, which, as shown in Hell, Can.
1, 1. 38, is still in Aries.
1. 23. -and saw four stars.- These four stars, and the three
which replace them in Can. 8, 1. 89, appear as nymphs in Can.
29, 1. 121 [ compare 31 , 106 ] , and are there manifest representa-
tions, the former of the four moral, and the latter of the three
theological virtues. The present image is thought to have been
suggested by some accounts of the constellation of the Cross, as
visible in the southern hemisphere, furnished by Marco Polo, or
other early travellers, though most likely without accurate par-
ticulars of its position (as Philalethes infers from the stars
being made to set in Can. 8, while they ought to be too near the
pole).
1. 62. and no other way could see.-- For see read win, and after
1. 64 insert the following : -
"I have shown to him all the dead in sin,
And I would have him now those spirits see
Who are made purer thy domain within."
1. 68. Thy death in Utica.- The line characterises the Warden of
Purgatory as no other personage than Cato the Younger, the
last honourable defender, and the martyr, of the Roman Com-
monwealth. I am not inclined by this passage to the opinion
that Dante, in direct opposition to established faith, represented
him as an elect spirit, here qualifying himself for the heaven
of believers, but rather as one who should occupy the most
glorious position among that order of virtuous pagans, the
generality of whom were found in the limbo of Hell, Can. 4.
Dante has rendered, in the Convito [ 4, 28 ] , the highest tes-
timony to Cato's virtues ; asking, for instance, " What man on
 PURGATORY. CAN. I. L. 19-101 . 133

earth was worthier to be a follower of God than he ? " and an- CAN.
I.
swering “ None, certainly. ”
Lastly, the province assigned to this hero may have been
suggested by deference to Virgil's line,

" Secretosque pios ; his dantem jura Catonem."

(" And souls pious apart, their rule from Cato receiving.")

The weed, which one great day.— As every spirit has to become 1. 69.
more perfect by the reassumption of the flesh [ compare Hell,
Can. 6, near the end, and Par. Can. 14, 1. 42 ] , so the glory with
which Cato is invested from the light of the moral virtues will
be augmented on the day that his body is raised to judgment.
Imploring, sacred heart, thine to remain.— Marcia had been 1.74.
divorced by Cato, and generously given in marriage to Hor-
tensius, to whom she bore several children. After the latter's
death, when she was herself stricken in years, she had implored
the renewal of her former alliance, " if only that her tomb might
be inscribed with Cato's Marcia " [ Marcia Catonis ] . How well
she prevailed has been shown by Lucan, Phars. 2 , 341 , & c.
Ofyoufirst Minister. The angel, who appears in Can. 9. 1. 93.
Hath rushes rooted.- An emblem of humility, with which a 1.95.
man should be girded to enter upon the path of reformation.
[ See last line but one.]
-yon rising sun. -- The poets will turn towards the East 1. 101.
(which will appear to them in an altered position) to seek the
Purgatorial mountain, of which they are now therefore standing
on the west side.

I3
 134 DANTE'S DIVINE COMEDY.

CANTO II .
CAN. Now did the sun to that horizon slope.- The horizon of Jeru
II.
1. 1. salem is also that of the Purgatorial mountain, which is situated
[see Can. 5, 1, 61 ] at the opposite end of a diameter of the
earth : from this line the sun is rising where Dante stands.
1. 5. Arising out of Ganges river. The supposed eastern boundary
of our continent, removed about ninety degrees of longitude
from Jerusalem.
1. 46 . When Israel.- From Psalm 113, which Dante has mentioned
as susceptible of various figurative interpretations or applications.
[ See Convito 2, 1 , in the Translator's Appendix to Vol. 2. ]
1. 91. O my Casella.- Casella, a Florentine musician, who had set
many of Dante's poems, was his intimate friend, and, according
to Benvenuto, a man of courtly and obliging manners.
1. 93. But so much time to lose ; that is, I believe, " Why didst thou
"" But there are other readings
die so early or unexpectedly?
and interpretations.
1. 95. Ifone that taketh.- The Angel of the Pinnace, who seems
represented as presiding over the death-hour of believers. I do
not think it is intimated that any ghosts are for an uncertain
time withheld from embarking on the voyage to Purgatory.
1. 98. But truly since three moons.—- Since the beginning of the year,
Casella means, men whose hearts were set on immortality have
died at peace, confiding in the indulgences granted to their
prayers and pilgrimages.
" At the beginning of the year 1300," says a Chronicler of
Asti, " a concourse of men and women of all classes and in
countless numbers, came with despatch to Rome, saying to Pope
 PURGATORY. CAN. II. L. 1–112. 135

Boniface [the Eighth], ' Give us thy blessing before we die: we CAN.
II.
have heard, from ancient report, that whoever in the first year of a
century shall visit the bodies of St. Paul and St. Peter, shall be free
from sin and penance.' Hereon the Pope consulted with his car-
dinals ; and, that he might not quench the spirit that had been
kindled, he proclaimed plenary indulgences to those who, having
confessed and repented, should visit the churches in Rome on
thirty consecutive days in that year if they were citizens, or
fifteen if foreigners. As might be expected, all the accesses to
Rome were soon thronged with pilgrims, and the city was en-
riched by traffic and by pious offerings. Priests stood day and
night at the altars of the Apostles, with shovels in their hands,
gathering up the money that was offered. Provisions were
fortunately abundant, but the price of lodgings and fodder for
horses rose extravagantly. It is calculated that an average
number of 120,000 a day passed through the city, and that the
visitors during the year amounted to two millions."
Hence I, whose face.― Casella is shown to have died in return- 1. 100.
ing from his pilgrimage to Rome. Near that city, as the seat
of government of that Church through which alone salvation
could be obtained, Dante fixed the station of the Angel who
conveys spirits to Purgatory.
"Love, that discoursing art.” — A poem of Dante's, on which 1.112.
he has commented in the third treatise of the Convito.

I4
 136 DANTE'S DIVINE COMEDY.

CANTO III.
CAN.
III. -from Brundusium conveyed.- Virgil died at Brundu-
1. 27.
sium, whence his body, by the order of Augustus, was conveyed
for burial to the neighbourhood of Naples. Compare Can. 7, l. 6,
and the epitaph,
" Mantua me genuit; Calabri rapuere, tenet nunc
Parthenope ; cecini pascua, rura, duces."
1. 40. And thou hast seen. --- As Virgil has said of himself and of
the spirits in Limbo. [ Hell, Can. 4.]
1. 49. 4 All paths from Turbia. -— The town of Lerici eastward, and
the castle of Turbia near Monaco westward, form the boundaries
of the Ripera or maritime part of the Genoese territory, of which
the rugged and mountainous character is here intimated.
1. 58. A troop ofspirits on the leftward. - These form a portion of
the negligent spirits, or of those who have deferred their repent-
ance to the last moments ; they are as yet detained from enter-
ing Purgatory. The first division of this class, as will appear
from the account given of himself by Manfred, is composed of
those who have died under church censures.
1. 112. ·I am Manfred.— Manfred, a bastard son ofthe Emperor
Frederic the Second's, had remained, upon the latter's death in
1251 , Prince of Taranto, and been constituted temporary
guardian of the kingdom of Naples, until such time as Conrad,
the legitimate heir, could enter it from Germany. He rendered
the latter good service in his contests with the Popes ; and, by
promptly resigning into his hands the apparent management of
affairs, disarmed the suspicions which his own influence had at
first given rise to. At Conrad's death he was appointed Regent
 PURGATORY. CAN. III. L. 27-113. 137

forhis infant son Conradine ; but shortly after, when he had suf- CAN.
III.
ficiently fortified his party, took possession of the crown in his
own name. The Popes, who had been at war with all the
Suabian princes on the subject of investitures, refused utterly
to acknowledge his title; and Clement the Fourth invited Charles
of Anjou to seize the kingdom of Naples, which the latter
finally acquired by the battle of Benevento [ see Hell, Can. 28,
1. 17], where his rival lost his throne and life.
Manfred is described by Saba Malespina as " a blonde man, of
pleasing face, ruddy-cheeked, and with sparkling eyes, snow-
white in all his person, and of middling stature." He was re-
nowned for knightly accomplishments, affability, mildness, and
a generous patronage of literature, which Dante has commemo-
rated in his De Vulgari Eloquio. By Villani's description he
was 66 a man of handsome person, but, like his father, or to a
still greater degree, steeped in all manner of debauchery : he
was a singer and musician, fond of seeing about him jongleurs,
buffoons, court gentlemen, and fair mistresses : he dressed always
in green [like a huntsman? ] , and was exceedingly liberal,
debonair, and courteous, but in his mode of living an epicure,
not caring for God or his saints, nor for the monks or clergy,
and occupying the Church's benefices in the same fashion as
his father had done." Beside these vices, he was charged by
rumour with having procured the death of his father and brothers,
and attempting to poison Conradine ; and though it must be
considered that the Italian chroniclers, from party-spirit, have
usually viewed his character in the worst light, yet such repre-
sentations appear partly at least to have been credited by
Dante.
Grandson to Empress Constance. - Constance, daughter of 1. 113.
 138 DANTE'S DIVINE COMEDY .

CAN.
III. Ruggieri, King of Sicily, and wife of the Emperor Henry the
Fifth, had given birth to Frederic the Second, the father, as above
stated, of Manfred. She will be more particularly mentioned
under Par. Can. 2.
1. 115. Seek my fair daughter. - Manfred's daughter, Constance, had
been married to Pedro, King of Arragon, who derived from her
those claims to the kingdom of Sicily which were made good
in 1292 through the celebrated massacre of the Vespers. She
gave birth to Alfonso, James, and Frederic, of whom the former
had a short time worn the crown of Arragon ; the two latter, at
the date of the Vision, were reigning in Arragon and Sicily
respectively. To these two princes, therefore, the present andthe
next line are commonly applied ; but as Dante, in Purg. Can. 7,
has spoken of them disparagingly in comparison to Alfonso, it has
caused much surprise that he should here appear as their pane-
gyrist. It is accordingly argued by some, that "the honor of
Sicily and Arragon," as the phrase would be literally rendered,
is the epithet of Alfonso only, who represented the blood royal
of both kingdoms, though but one had come into his possession.
1. 124. If yon Cosenza pastor.- The body of Manfred having been
found, some days after the conflict, upon the field of Benevento,
Charles of Anjou, when he was requested to allow it a Christian
burial, replied only, " I would right willingly, but he was excom-
municated." So the soldiers, without farther ceremony, covered
it over by depositing each a stone till they had erected the cairn
presently mentioned. But the Bishop of Cosenza soon after, at
the command of Clement the Fourth, caused the hated remains
to be again uncovered, and committed by torchlight to the
current of the neighbouring river, the Verde of 1. 131 [or
Garigliano].
 PURGATORY. C. III. L. 115.-C. IV. L. 25. 139

Must thirty times.- A term of punishment, it will be observed, CAN.

III.
considerably severer than that which is awarded to the other 1. 138.
classes of negligent spirits, who will be mentioned in the fourth
and subsequent Cantos.

CANTO IV.
Whereby the error. - The opinion of the Platonists, that a man CAN
IV.
had two distinct souls, one sensitive and the other rational, had 1. 5.
been revived after their time by the Manicheans, and was con-
demned as heretical in the eighth General Council of the Church.
Dante, here instancing a mode in which the operation of the
intellect, as evinced in our consciousness of time, may be inter-
rupted by our perceptions of exterior things, argues that reflection
and sensation are powers alternately exercised by the selfsame
soul, not by two, which could act separately and independently.
A greater opening oft. - A common breach in a hedge, which 1. 19.
the husbandman fills up with a forkload of brambles, and that
indeed most carefully when he wants to protect a ripening vine-
yard, might be broader, Dante says, than the subterranean passage
by which he now enters the Purgatorial mountain, to ascend, as
we shall see, upon that part of its side which, though yet steep
and formidable, presents no longer a perpendicular or seemingly
insurmountable barrier. [ See 1. 35.]
We walk up San Leo. - San Leo, or Città Feltria, is near S. 1. 25.
Marino, in the territory of Montefeltro, among the Apennine
Mountains between Urbino and Tuscany.
 140 DANTE'S DIVINE COMEDY.

CAN. Nola is a city on the sea-coast of Genoa, between Savona and

IV.
Finale ; Bismantova a high mountain in the territory of Reggio
in Lombardy.
1. 57. That we upon the left.- Between the spring and autumn
equinoxes an observer in the southern hemisphere, in which
Dante is now placed, must behold the sun always in a northern
quarter, or towards his left hand when his face is eastwards ;
whereas the poet in this attitude, from his experience of our
north temperate zone, had expected to have it, as heretofore, on
his right hand.
1. 61. He said, " If Castor and if Pollux; " — that is, if the sun were
farther advanced from the equator, as, for instance, in the sign of
Gemini, you would here at this time have seen him still more
decidedly towards the north.
1. 62. At yonder mirror's buck ; —that is, in company with the sun,
which is considered, like each of the other planets, as a mirror
of God's splendour.
1. 63. Which leadeth, high and low. — Illumining both the planets
beneath itself, or nearer to earth, which is supposed the centre of
the system, and those above itself, the former being the Moon,
Mercury, and Venus, the latter Mars and the rest.
1. 68. Conceive this mountain in the midmost here,— I should perhaps
have translated, Conceive with fixed mind this mountain here.
1.70. And each to have a separate hemisphere. - As directly anti-
podal.
1. 71. then the route. — The sun's diurnal course at this season
lying towards the south of Jerusalem, but yet northward of the
equator, must lie towards the north of this place also, which is
in the opposite hemisphere.
1. 81. And keeps between the winter and the sun. —-For to whatever
 PURGATORY. C. IV. L. 57.-C. V. L. 10. 141

side of the equator the sun passes, he leaves winter on the oppo- CAN.
IV.
site side.
-while the Hebrews ought ; — that is, if they still occupied 1. 83.
Jerusalem.
He answered me, "Such is the mount.” - An obvious allegory, 1. 88.
representing the mode in which good habits are attained to.
a band of spirits tarried. A second group of late-re- 1. 103.
pented sinners, who are to be detained beyond the gate of
Purgatory each for a period equal to his former life.
Belacqua, see. A Florentine musician, and maker of 1. 122.
instruments, of most negligent character, according to Benvenuto
da Imola, in both worldly and spiritual matters.
For God's angel at the gate ; - that is, of Purgatory proper.
[See Can. 9. ]

CANTO V.

To what, my master cried ? - An early instance howthe visitor I, CAN.

V.
of Purgatory is expected, during his contemplation of every 1. 10.
class of souls, to purify his own mind of weaknesses or vices
which they exemplify. Virgil warns him against yielding tothe
solicitations of the spirits behind, who might induce him to copy
their own negligence and procrastination ; he has seen enough of
them for his instruction, and must now continue without slackness
the ascent of the mountain. It may be observed that the spirits
hitherto met with, who are delayed from entering the true
Purgatory, do not seem to have acquired that impeccability
 142 DANTE'S DIVINE COMEDY.

CAN.
V. which is attributed in a later passage to such as are already
undergoing its purifying torments. [ Compare Can. 11 , v. 23,
and the descriptions in the previous Cantos of Belacqua and the
spirits with Sordello. ]
1. 22. The while notfar in front. Another group of late-repented
spirits, being those who died suddenly by violence.
1. 69. That'twixt Romagna lies and Charles his land. F The march of
Ancona, between Romagna and the kingdom of Naples, then
governed by Charles the Second of the line of Anjou. In this
tract lay Fano, the birthplace of Jacopo del Cassero, the spirit
here introduced, who requests Dante's mediation to procure for
him the intercessions of his relatives.
1. 75. Amidst Antenor's bounds. In the territory of Padua, a city,
according to Virgilian tradition, founded by Antenor, son of
Priam. [See Virg. Æn. 1. ]
The allusion is rendered sarcastic by the medieval tradition
that Antenor was a traitor.
1. 77. This he of Este wrought. — In the year 1297, Azzo the Third,
Marquis of Este, who had been some time at war with the
Bolognese in support of the Lambertacci and Ghibelline exiles
" [see on Hell, Can. 27 ] , made overtures of peace, which were
favourably listened to by a party in that city. But Jacopo del
Cassero, having been in the latter part of the year appointed
Podestà of Bologna, not only opposed the negotiations by all
means in his power, but took every opportunity of abusing the
marquis in his private relations ; alleging that he was the son of
a laundress, incestuous, &c. Hearing of which, Azzo is said to
have exclaimed that he certainly would not bear from him this
asinine folly, but would chastise him with a rod of iron. When
Jacopo's year of magistracy was out, he retired to Venice ; but
 PURGATORY. CAN. V. L. 22-92. 143

being thence invited by the Milanese to take, under a like title, CAN.
V.
the temporary command of their own city, he set out across the
territory of Padua, and was there waylaid and murdered, as is
here described, by the emissaries of Azzo, near the shore of
the Brenta.
Yet had Ifled but towards La Mira. -Had I made for the 1.79.
nearest village, says Jacopo, it might have afforded me a refuge;
but, taking another direction, I got entangled in the swamp.
I was of Montefeltro, I am Bonconte. - -Buonconte was a son 1. 88.
of Guido of Montefeltro, mentioned in Hell, Can. 27, who
fought in the Ghibelline armies of Arezzo, while his father was
upholding the same cause at Pisa. His brothers, Galeazzo and
Federigo, were in subsequent years Podestàs of the former city.
Juanna, or some other.· Juanna [ Giovanna ] was the wife of 1.89.
Buonconte : he complains that for want of her intercession, or
that of other relatives, he has less confidence than his companions
in a speedy deliverance from the outskirts of Purgatory.
By such a wrested course from Campaldino. — Campaldino, in 1. 92.
the Casentine valley, the field on which Buonconte perished, was
in 1289 the scene of a well- disputed battle between the Aretines
and the Florentines, when the latter were invading the adverse
territory, together with the Guelf citizens expelled by a recent
revolution. They had been provoked by the impediments
offered to Charles the Second while he halted at Florence in
returning from his Arragonese captivity [ see on Purg. Can.
20, 1. 79] , and were encouraged in their enterprise by the war-
like Bishop of Arezzo, who had promised for a sum of money to
give up to them his castle, but subsequently betrayed their scheme
to his countrymen, whom he thus brought to the rescue, not
without some danger to his own life incurred by his previous
 144 DANTE'S DIVINE COMEDY.

CAN.
V. perfidy. Dante, in the fourteenth year of his age, was present at
the decisive engagement, which he confesses that he witnessed
with some palpitations. The conflict was rendered notable by
the then novel tactics of the Florentine infantry, who did not ad-
vance to the charge, but awaited with a firm front the onslaught
of the enemies' superior cavalry. The Florentine reserve was
headed by Corso Donati, who had been commanded under pain
of death not to advance from his position. But when he saw
his countrymen yielding, he urged his troops suddenly to a
charge, saying, that if they failed, he was content to leave his
body on the field ; if they succeeded, none of the citizens would
venture to call them to account. This movement achieved the
victory for Florence ; Corso's rival, Vieri de' Cerchi, and his son,
distinguished themselves highly in the affray: on the opposite
side the Bishop of Arezzo fell, and Guido Novello, who com-
manded the reserve, left the field without having struck a blow.
The tempest which Dante refers to, as having followed the
engagement, is mentioned also by Dino Compagni.
1. 96. That springs above the Woldfrom Apennino. —For "the Wold "
read "the Cells, " i. e. the hermitage of Camaldoli.
1. 133. Remember then La Pia. A Sienese lady named Pia de'
' Tolomei was the wife of Nello de' Panocceschi, a nobleman of
the same city, who resided with her at a castle in the Maremma.
There, without apparent reason, he one day, while she was
standing by a window, suddenly caused his servant to lift her
out of it, and drop her, so that she died. His crime was variously
attributed to jealousy, merited or unmerited, or the desire of a
new alliance, which he appears to have subsequently contracted.
 PURGATORY. C. V. L. 96.-Ċ. VI. L. 13. 145

CANTO VI.
When playersfrom the game of hazard part. The game of CAN.
VI.
"zara," mentioned in the original, was played with dice, and 1. 1.
required the two parties engaged to make opposite bets, upon
casts, of which those that appeared at first sight the more pro-
bable were the less so : hence the selection, in the long run,
gave the more experienced player an advantage which seemed
wholly to emanate from his luck. Further particulars have been
given in Buti's comment. The game being customarily played in
places of public resort, the winner, as appears from the following,
used to be importuned for a gratuity by the spectators.
And promising, I worked my way along. - Solicited by all the 1. 12.
spirits to procure the intercessions of their relatives, Dante
promises his good offices to whom he finds it most expedient.
There was the Aretine. -Benincasa, a celebrated jurist of 1. 13.
Arezzo, who on one occasion filled the office of Podestà at Siena,
caused to be put to death there the son and accomplice of Ghino
del Tacco, a notorious Roman freebooter, who seized subsequently
the castle of Radicofani, in his native territory, and thence
continued his depredations. Benincasa, after his term of office
had expired, retired to Rome, where he again practised as an
expounder of the law : Ghino, intent upon revenge, went
thither with an escort of 400 men, and having stabbed his
enemy in open court, withdrew through the spectators uninjured.
Some time after Ghino made prisoner an Abbot of Clugni, who
was journeying to some medicinal baths, and restored him to
good health by enforcing a judicious abstemiousness. The
prelate, charmed with the wit and courtesy of his captor, made
his peace with the Pope, and procured his nomination to a
VOL. IV. K
 146 DANTE'S DIVINE COMEDY.

CAN.
VI. prebend. Ghino's reputation apparently resembled that of our
Robin Hood : he is said to have asked all his prisoners what
ransom they could afford, and then to have contented himself
with a very moderate portion of the tender ; if he took from a
prelate a goodly mule, he would return him a poor jade to
travel on more humbly ; while on the other hand he dismissed
poor students with presents and with friendly exhortations. He
nevertheless came to a violent end by the relatives of some
persons whom he had injured.
1. 15. And he, that hurrying. —One of the noble family of the
Tarlati of Arezzo, who was drowned in pursuing or fleeing from
his enemies of the Bostolis' rival house, whether at the battle of
Campaldino, or, as some say, in another conflict.
1. 16. There Frederic Novello.- A son of Count Guido Novello's,
who was also slain by the Bostolis of Arezzo.
1. 17. and he who made the hardiment. - Namely, a son of Mar-
zucco's, put to death, it is said, by Count Ugolino, who at first
ordered him to be left unburied. His father, however, presented
himselfto the stern ruler with tearless eyes, and with such meek-
ness and firmness of demeanour, that his entreaties obtained the
revocation of this sentence. By another account, less probable,
Marzucco bloodily avenged the murder of his son, which had
been perpetrated by a private enemy.
1. 19. I saw Count Orso. — Apparently a kinsman of the Counts
Alberti of Bisenzio, mentioned in Hell, Can. 32, who had been
murdered by Alberto, their father.
1. 22. Pierre de la Broche. - For some time a favourite and confiden-
tial servant of Philip the Hardy's. Pierre had been yielded to an
ignominious execution at the instance of the French queen ,
Mary of Brabant, who is reported to have accused him of an
 PURGATORY. CAN. VI. L. 15-37. 147

attempt against her honour. According to Anquetil, he had CAN. VI.

incurred her enmity by charging her with the death of her step-
son Louis, on which occasion her life had been much endangered
by the King's suspicions ; she succeeded, however, after some
time, in clearing herself, and retorted the imputation upon
Pierre, who was also accused of entertaining a treacherous cor-
respondence with the King of Castile. His guilt has been ac-
credited by French historians ; but Dante, who resided at Paris
during a great part ofthe composition of the Purgatory, may have
formed an opinion of his character from trustworthy sources.
To mind, she come not with a flock more vile ; that is, if she 1. 24.
escape not, by a timely repentance, from suffering in Hell for the
victim she sent untimely towards Purgatory.
That orison can heaven's doom not sway.- 1. 30.

"Desine fata deûm flecti sperare precando,"

(" Cease hoping to avert by prayer Heav'n's fatal appointment," )

are the words that Virgil makes the Sibyl use, when, in crossing
with Æneas the ferry of Charon, she repels the ghost of
Palinurus, who had implored his chief's assistance for the
passage of the Styx, denied because his body was unburied.
Dante, having understood from this passage that no prayers
whatever could have any influence on the appointed order of
events, applies for an explanation to Virgil, who alleges that he
spoke only of prayers made by unbelievers. [Æn. 6, 376. ]
And but for such.- Read rather, And but for this, i. e. for 1. 31.
the purpose of averting the heavenly ordinances.
For nothing is the crest of right abased.— It is not inconsistent, 1. 37.
Virgil says, with Divine justice, that the prayers and meritorious
K 2
 148 DANTE'S DIVINE COMEDY.

CAN. acts of one man should be accepted to mitigate his brother's

VI.
chastisement in Purgatory.
1. 43. Thou shalt, however. - Thou shouldest not, says Virgil, be
content on such a subject with my teaching, which is based upon
mere moral and human reasoning : there is a blessed spirit, who
by the light of Christianity and of inspiration will resolve thy
doubts more thoroughly ; I speak of Beatris ; thou wilt meet
her in the terrestrial paradise at the summit of this mountain.
1. 50. For see ! the bank a shade already throws.- The evening of
Easter Monday is approaching, and the poets, as they wind
up the mountain westward, perceive a shadow from the sun
which is departing. But another day, at least, says Virgil, must
elapse ere the ascent can be accomplished.
1. 74. I am Sordello. ― This was a Mantuan writer, who is com-
mended by Dante in the DeVulgari Eloquio for having rejected
the barbarous dialect of his native district, and selected for his
compositions the more cultivated and Catholic Provençal idiom.
Besides his poems, he is said to have produced a prose work,
called Tesoro de' Tesori, which contained sketches of the cha-
racters of many celebrated statesmen of the thirteenth century.
It is, perhaps, from this circumstance that he is represented in
the next Canto as pointing out and censuring the spirits of the
lately deceased emperors and princes. Respecting his private
history, scarce a single fact can be established beyond contro-
versy; but he seems to have been a man of high birth and of
accomplished manners, and to have enjoyed no little influence
and reputation in his native city. Towards the middle of the
thirteenth century he resided at the court of Eccelino da Romano,
[see Hell, Can. 12 ] , and became enamoured of one of that
prince's sisters, probably the Cunizza of Dante's Paradise, Can. 9,
 PURGATORY. CAN. VI. L. 43-74. 149

though some historians give the lady's name as Beatris. It CAN.

VI.
is not certain whether she was at this time a virgin, or had
been married to the Count of San Bonifacio, from whom Sor-
dello himself, according to some authorities, was commissioned
to remove her by her own father, to whose court she was restored.
Under whatever circumstances it was, he is said to have cele-
brated her beauty and his own passion in that Platonic sort of
amorous poems, which the manners of the age permitted to the
humbler admirers of great ladies; but these compositions, if I
may judge from the only specimen I have had access to, were
considerably tainted with ambiguities. From affecting these
"fine strains of honour," he perhaps sank to a grosser connexion
with Cunizza, and mainly, it is said, through her extreme
facility or proclivity ; fuit enim magna meretrix, says Benvenuto
da Imola. It is said Eccelino himself detected the intrigue
under ludicrous circumstances, and at first generously pardoned
Sordello, on his promising not to repeat his offence ; afterwards
Cunizza's fascinations proved again too strong for the poet ; ista
maledicta traxit eum in primum fallum [ crimen] ; and he was
banished by the marquis from his dominions, or compelled bypru-
dence to withdraw himself. The tale that he was assassinated by
Eccelino's order is said to be contradicted by the date of some
of his poems, which prove him to have survived the latter.
A portion of Sordello's life seems to have been past in Provence.
I conjecture, after all, that Dante believed no scandals respect-
ing his conduct, and that by the proud negligent attitude he
ascribes to him, it is intimated that he had paid too little regard
to the protection of his own good name, and indirectly that his
character had been too pure and honourable to make it likely
he should have showed any jealousy about worldly rumour.
K 3
 150 DANTE'S DIVINE COMEDY.

CAN. That he is found standing alone shows merely, I think, that he

VI.
did not, like the other spirits, go out of his way to see Dante or
solicit his prayers, as though he was disinclined to play the
beggar, if even the kingdom of heaven depended on it.
1. 76. Ah, servile Italy.— The state of Italy at the beginning of the
fourteenth century presents a closer parallel than could be
found elsewhere in the annals of civilisation to the divided
and miserable condition of the Greeks in the Peloponnesian
wars. With the exception of the kingdom of Naples, held
firmly by a French dynasty, and the states that began to
be consolidated under papal rule, the land was divided by
municipalities too numerous to be reckoned up, involved in
continual warfare and harassed with perpetual revolutions from
the violence of Guelfs and Ghibellines, aristocrats and democrats,
who alternately despoiled and ostracised each other, and allied
themselves, when expelled or out of power, to the enemies of
their native city. For this state of things Dante preached no
remedy but the restoration of Imperial power, and the humilia-
tion of those pretensions of the Pope, by which that power had
been deprived of dignity and efficacy. The Popes who had
encroached on the secular government of the world, and the
Emperors, who had neglected in the fairest part of their do-
minions to vindicate their claims to a supreme and irresponsible
authority, are alike, in this Canto and the next, the subjects of
his bitter denunciations. It must not be thought, however, that
Dante had no respect for freedom, or did not desire the laws to
be founded upon public opinion ; only he saw clearly the
necessity of strengthening the executive, and it is on this point
that his convictions are expressed most forcibly.
1. 88. What boots it that Justinian. —What avail the laws of Jus-
 PURGATORY . CAN. VI . L. 76-111. 151

tinian, if there is no one to wield freely the powers of the CAN.

VI.
executive.
Ah people, that should be devout.— An invocation to the Popes 1. 91.
and prelates, who by their interference in the secular govern-
ment of Italy, had injured irreparably the order and unity of the
empire, and concluded by giving up their country, or a great
part of it, to the dominion of enemies and aliens.
If well ye note.— "Render under Cæsar the things that are 1. 93.
Cæsar's, and to God the things that are God's."
O Austrian Albert. - The son of Rodolf of Hapsburg, who 1.97.
succeeded him in the empire after a contest with Adolf of Nassau,
and reigned from 1298 to 1308.
May righteous vengeance. -An allusion to the violent death 1. 100.
of Albert, who was murdered by John, his nephew, surnamed
the Parricide.
For why, O son and father. - Both Rodolf of Hapsburg, 1. 103.
whose contest with Ottacher, sovereign of Bohemia, is referred
to in Can. 7, and Albert, who invaded and desolated the same
kingdom in 1303, had been too much occupied with these wars,
or generally by the affairs of Germany, to come to Rome for the
imperial crown, or otherwise to fortify their interests in Italy.
[ See on Albert, Par. Can. 19.]
Come see the Montague and Capulet. - — The two well-known 1. 106.
families of Verona, as yet united by a common Ghibellinism ,
but seemingly on bad terms with Alboino, for whom Dante
entertained less respect than for the rest of the Della Scala family.
The Monaldis and Filippeschis formed the leading houses in
Orvieto.
If Sanctaflore be safely sojourning.— A castle in the territory 1. 111.
of Siena, belonging to a noble Ghibelline family, who were re-
K 4
 152 DANTE'S DIVINE COMEDY.

CAN. duced to great straits by the hostilities of the paramount muni-

VI.
cipality.
1. 125. - and they count a new Marcellus, i. e. a popular demagogue.
Marcellus was a Roman consul, who vehemently opposed the
cause of Cæsar on the first outbreak of his war with Pompey ;
he is mentioned by Lucan as a prater,
66' Marcellusque loquax, et nomina vana Catonis."-PHARS. 1, 313.
1. 132. Thy people have it on their tonguetips got.— Alluding, perhaps,
to the institutions of 1291 , under Gian del Bello, which were
called the Ordinances of Justice, though framed with a decided
view to the oppression of the nobles.
1. 145, How often since the time thou canst remember. Many of the
chief Florentine revolutions have been mentioned under Hell,
Can. 6 and 10 : the most recent that had excited Dante's anger
was perhaps the surrender of the government, in 1313, to Robert,
King of Naples, who, for the restoration of order to the city, was
empowered for five years to rule it by his substitutes. Of varia-
tions in the coinage little is known up to this period.

CANTO VII.
CAN. Or ever yet the souls.- Dante supposes that the souls of elect
VII.
1. 4. believers, before our Saviour's descent into Hell, were confined
for their unexpiated sins, original and committed, in limbo, so
that Purgatory was unoccupied till that epoch. [ Comp. Par.
Can. 32, 1. 33.]
1. 54. After the sun be set. The sun appears here to be a signal of
divine illumining grace, without which, it is intimated, a man
 PURGATORY. C. VI. L. 125.-C. VII. L. 70. 153

can make no genuine moral progress, but much rather may his CAN.VII.
character deteriorate, notwithstanding all efforts to improve.
[Comp. Can. 11 , 1. 13.]
·the nightly shade.— Read the mantling night. 1. 56.
Before this line insert 1. 58.

"Well might you lose afresh the conquered height,

Or round the hill-side wander in the shade,
While yet the horizon keepeth shut the light."
Where more than halfway dies the environment. Suppose an 1. 69.
incision in the side of the conical hill, forming at the bottom a
level area, shaped like a complete circle, or one from which a
small segment only is cut off by the slope in front, and this area
surrounded by a nearly vertical bank, it is evident that this
bank will be highest at the back of the hollow, and will subside
gradually on each flank, towards the front, where it may leave
a narrow opening. The margin on each side must form a cur-
vilinear path, which might naturally be pursued by a person
who arrived in front of the recess, and desired to survey it from
a greater elevation. In this valley Dante places the souls of
kings and rulers, who have neglected much of the good they
might have done with the means committed to them.
and the brilliantness Of Indian wood.- Literally, Indian 1. 70.
wood bright and serene; or, according to one reading of the text,
indigo and wood bright and serene. The latter version has been
explained as a reference to the phosphoric brilliance of damp
and decayed wood, which, however, would be inappropriate, it
appears to me, in illustrating the flowers and herbage. So
would be likewise the mention of ebony, which some suppose
designated as Indian wood. I rather believe that Dante erro-
neously applied the latter term to indigo, though this dye comes,
 154 DANTE'S DIVINE COMEDY.

VII. in fact, from the juice of a herb; he will then have given us a
CAN.
comparison for the blue flowers, as for the red, yellow, and
white above, and so for all possible colours.
1. 78. Hail our Queen. - " Salve Regina," the commencement of an
evening anthem used by the Church of Rome at Easter.
1. 91. Was Rodolfemperor.·- See last Canto.
1. 93. And which 'tis late. - Dante entertained a hope, but a very
doubtful one, that the prosperity of Italy might be restored by
the subsequent emperor, Henry of Luxemburg. [See Can. 33. ]
1. 94. Thenext, whoseface consoles him.—In life a rival, now a friend,
of the spirit before him, Ottacher, king of Bohemia (a country
specified by its chief rivers in 1. 99), had, in 1277, lost his throne
and life in a battle with Rodolf, who had been once his sene-
schal, and to whom, when emperor, he had refused the homage
of a vassal. His son, Venceslaff the Fourth [see 1. 102 ] , appears
to have been a mild and devout prince, in whose reign, after his
distressful minority had expired, Bohemia was restored to quiet
and prosperity. He was afterwards invested with the crown of
Poland by her people's choice, and might have added that of
Hungary, which, however, he abandoned to his son. The
accusations of effeminacy and luxury, which Dante brings
against him, are said to be no way confirmed by later historians
of his country .
1. 100. That one, small -featured. This was Philip the Hardy of
France, who had reigned from 1270 to 1285, and died in an
unsuccessful invasion of Arragon, of which Pope Martin the
Fourth had given him formal permission to deprive the reigning
monarch. [ See note on 1. 112. ] The French had penetrated to
Gerona in Catalonia, which they besieged and took, when
Peter the Third, in attempting to relieve it, had been repelled
 PURGATORY. CAN. VII. L. 78-109. 155

and mortally wounded at the same time, however, their fleet, CAN
VII.J
which had anchored in the bay of Roses, and had secured a supply
of provisions, being destroyed by Ruggieri de l'Oria, pestilence
and famine compelled the retreat of the land army to their
country, in which movement the rearguard was cut off by the
enemy. Philip died from the effects of the campaign at Per-
pignan.
with him ofaspect bland.- Henry the Fourth of Navarre, 1. 101.
who reigned from 1270 to 1274, having succeeded his brother,
the good King Tibaut. He is said to have had more vigour and
toughness of character than was promised by a soft and good-
natured physiognomy.
Father and belsire unto France's wo ; that is, to Philip le 1. 106.
Bel, as son of Philip the Third, and husband to Joan, daughter
of the above-mentioned Navarrese sovereign. We find elsewhere
in the poem invectives against this prince for his persecutions of
the Templars, his intrigues with the Popes, and his practice of
debasing the coinage. On his character a commentator quotes
here the following words from the French historian, Montfaucon :
" Il était vindicatif jusqu'à l'excès, dur et impitoyable à ses
sujets. Pendant le cours de son règne, il y eut plus d'impôts,
de taxes, et de maltôtes que dans tous les regnes précédens."
And he that hath oflimbs such amplitude. — This was Peter the 1. 109.
Third of Arragon, who reigned from 1276 to 1285, and won from
Charles of Anjou the crown of Sicily, which he claimed in right
of his wife Constance, the daughter of Manfred. The islanders
had been roused in his favour by John of Procida, in concert
with the Greek emperor Paleologus, who furnished subsidies to
support the war ; Pope Nicholas the Third had also joined in
the conspiracy [Hell, Can. 19 ] , but had died before the prepara-
 156 DANTE'S DIVINE COMEDY.

CAN.
VII. tions were completed. After the massacre of Palermo, when the
revolted province was invaded by the King of Naples, who laid
siege to and reduced Messina to the utmost extremities, the
King of Arragon brought to their relief a formidable armament,
which he had lately finished equipping, under the pretext
that it was destined for an attack on some part of Barbary.
It is said that the French king and Pope Martin the Fourth
had been dissatisfied with this explanation of his objects, and
that the latter having strictly inquired through his ambassador
towards what point the enterprise was directed, Peter answered,
that if he thought one of his hands could communicate that
information to the other, he would forthwith cut it off. After a
feint at landing on the coast of Africa, he crossed directly to
Trapani in Sicily, proceeded to Palermo, where he was solemnly
crowned, and, ultimately, through the help of Ruggieri de l'Oria,
his gallant admiral, forced Charles to raise the siege of Messina,
and retire to the mainland of Calabria. That prince having
complained to the Pope of Peter's perfidy, the latter challenged
him to a judicial combat, which it was agreed should take place
at Bourdeaux, each of the rivals bringing to the lists with him
300 warriors. After the offer had been accepted, Peter pre-
tended to have learned, while on his way to the rendezvous, that
Charles had prepared there a superior force to seize upon his
person ; he therefore, according to his own account, went
privately to Bourdeaux, and presented himself to the seneschal,
but retired without fulfilling his engagement. His conduct
drew on him a sentence of excommunication and deposition
from the Pope, to enforce which, Philip the Hardy invaded
Catalonia, and was, as we have seen, repelled ; but Peter also
received a wound before Gerona, from which he died about a
 PURGATORY. CAN. VII. L. 109, 110. 157

month after the French king, and in the same year as Charles of CAN.VII.
Anjou.
And chants with him offeature masculine; that is, with Charles 1. 110.
of Anjou, his rival, who had ruled Provence in right of his wife,
a daughter of Raymond Berlinghier's, and had won the kingdom
of Naples and Sicily from Manfred. [ See Can. 3. ] Many of this
prince's actions, especially the invasion of Italy, have been
deeply reprobated by Dante, but he was said to have died in
penitence, as he did certainly in diminished grandeur, when he
had already lost Sicily, and his son was prisoner on the fleet of
Arragon. His last prayer was, according to Villani, " Sire Dieu,
je croy vraiment que vos etes mon salveur ; ensi vos pri ieu que
vos aiez merci de mon ame, ensi que ieu fis la proise [prise] du
roiaulme de Sisilia, plus por servir Sainte Eglise que por mon
profit ou aultre convoitise. Ensi vos me pardonnez mes pecces."
"O Lord God, I believe verily that you are my Saviour ; I pray
you, therefore, to have mercy on my soul, according as I took
possession of the realm of Sicily more to serve Holy Church
than for my own profit or for other interested motives." His
character and person are thus described by the same historian :
" This Charles was wise and of sound judgement, valiant in
arms, and stern, and greatly feared and dreaded by all the kings
of the world ; high minded, and of deep discernment for the
conduct of every great enterprise, constant in adversity, true and
faithful in all his promises ; a man to speak little and to do
much. He scarcely ever laughed, or but moderately, and was
severe in his behaviour as a monk : Catholic in faith, stern
in judgement, and of fierce countenance, tall of stature, and
sinewy, of olive complexion and nasute, he appeared truly to
surpass all other rulers in regal majesty. He waked much, and
 158 DANTE'S DIVINE COMEDY.

CAN. slept little, and used to saythat so much time was wasted
VII,
in sleeping. He was liberal to warlike cavaliers, but stu-
dious of acquiring territory, lordship, and money, by whatever
means exacted, to support his wars and enterprises. In jon-
gleurs, minstrels, and court merry-makers, he never took any
pleasure."
1. 112. 66
And if the sceptre had been longer thine. -
— Literally, “ And if
king after him had remained the youth," &c. It is doubted
whether the line applies to Alfonso, Peter's eldest son, who suc-
ceeded him in Arragon, but reigned only six years ; or to Peter,
his youngest son, who died in 1296 without having inherited any
part of his dominions. According to the latter supposition, to
which I now incline, I might have translated,
" And had the sceptre after him been thine," &c.
1.115. Which cannot of the other heirs be cried. - Peter was succeeded
by Alfonso in Arragon, and by James [Jacopo] in Sicily ; after
Alfonso's death, James succeeded in Arragon, and left Sicily to
his younger brother Frederic : these two kings are mentioned
in next line as the actual representatives, in 1300, of the royal
line of Peter. I believe Dante condemns both Alfonso and them
for mutual infidelity and faintheartedness in maintaining their
royal titles against the arms of France and Naples. For
Alfonso in 1291 made peace with Philip the Fair by promising
to give his own brother James no support against Charles the
Second of Naples (son and successor of Charles of Anjou) , who
had himself released this prince from his captivity in Arragon, on
terms that the latter hastened to break through by the sanction
of the Pope's indulgence. James, in 1294, gave up his brother
Frederic in' like manner ; and Frederic, in 1302, made peace
 PURGATORY. CAN. VII. L. 112-125. 159

with the King of Naples on a covenant that he would retain CAN.VII.

Sicily during his own lifetime only, and then leave it to the
House of Anjou ; this engagement he soon violated, by causing
his son to be crowned as his successor. Yet Dante seems, since
these events, to have been reconciled to Frederic, and to have
prepared to dedicate his Paradise to him. But after that prince
had prepared, in 1312, an armament to support Henry of Luxem-
burg in his Italian wars, and on hearing of the latter's death, had,
after a short delay, relinquished the cause of the Empire, he
seems to have lost irretrievably the poet's estimation. [Comp.
Par. Can. 19.]
My words upon the nasute person glance. - Charles of Anjou, 1. 121.
also, as it is here intimated, had a degenerate successor in
Charles the Second, whose perfidious conduct to the court of
Arragon I have in the preceding note alluded to. Dante
censures in Can. 20 the avarice he showed in concluding an
alliance for his daughter. Villani describes his character as
follows: " He was one of the most munificent and affable princes
of his time, and during his reign was called, for his courtesy, the
second Alexander ; but he had little claim to the other virtues,
and was extravagantly dissolute, and blemished his old age with
habits of debauchery.
For them Apulia mourns, and eke Provence.· - Read for him, i. e. 1. 123.
for Charles of Anjou, who was regretted, it is intimated, both in
Provence and Apulia (the kingdom of Naples) on account of
his successor's degeneracy.
As more than Beatris or Margaret ; that is, neither Beatrice, 1. 125.
daughter of Raymond, Count of Provence, nor Margaret of
Nevers, both married in succession to Charles of Anjou, have so
much reason to be proud of him, as has Constance, the daughter
 160 DANTE'S DIVINE COMEDY.

CAN.
VII. of Manfred, to glory in having had a husband like Peter of
Arragon.
1. 131. is William Marchêse. - This was Guglielmo, Marquis of
Montferrat, who had in 1281 headed a powerful Ghibelline
league formed by Milan, Como, Pavia, and seven cities in
Piedmont. In the next year his representative at Milan was
expelled by the Visconti, and many of his allies deserted to the
Guelf party. In 1284, he married his daughter to the Greek
emperor Andronicus Paleologus, from whom he received troops
and subsidies that enabled him to recover part of the ground he
had lost. But in 1297 , the city of Alessandria in Piedmont
having clandestinely taken part against him in his war with the
Count of Savoy and the people of Asti, he made an expedition
against it with an insufficient force, and having been taken
prisoner, was cruelly confined in an iron cage till he died. His
enemies continued the war with his son and successor Walter,
and conquered part of the territory of Montferrat. The Ca-
navese mentioned in the next line, is a tract between the Po and
the two Doras.

CANTO VIII.

CAN. Then Thee or ever light. — The Latin hymn beginning

VIII.
1. 13. " Te, lucis ante terminum,
"Tothee, or ever light depart,
Rerum Creator poscimus , Creator ofthe world, we pray,
Ut pro tuâ clementiâ That thou wilt, in thy clemency,
Sis præsul ad custodiam. Be near to keep watch over us.
Procul recedant somnia, Afar let idle dreams recede,
Et noxium phantasmata, &c." And fancies from the evil ones."
 PURGATORY. C. VII. L. 131.-C. VIII. L. 79. 161

Oreader, on the truth. - Of the following allegory, however CAN. VIII.

easy its author seems to have considered it, I have found no 1. 19.
complete explanation with which I am satisfied. I do not
wholly pretend to supply the desideratum, but I observe that the
relations of the scene to the place in which Dante sees it have
hitherto past unnoticed, and I believe he may have alluded par-
ticularly to the temptations incident to the lives of the great and
mighty, and to the special care with which Providence, as we
may trust, watches, for the public good, over such among them
as implore his favour.
As green as leaflets. -The colour of Hope, as the principal 1. 28.
virtue of spirits in Purgatory.
O Nino, gentle judge. This is Nino de' Visconti, judge of 1. 53 .
Gallura, in Sardinia, already mentioned in Hell, Can. 33, as
having been a rival of Count Ugolino's, and expelled by him from
governing and residing in Pisa. In 1291 Nino was in league
against the dominant party of that city with the Lucchese, who
had received its Guelf exiles ; in 1293 he endeavoured by com-
position to obtain leave to dwell in a suburb of Pisa, if he might
not enter the city, but was refused his wish. He died within a
few years afterwards on an uncertain battle field.
Bid my Joanna.- This was his daughter, who afterwards 1. 71.
married Ricardo, of the noble family of the Camini in Treviso.
I trow not that her mother loves me more. -Nino's widow 1. 73.
Beatrice, daughter of Obizzo, Marquis of Este, was at this time
betrothed to Galeazzo, son of Matteo Visconti, Lord of Milan,
whom she married in July 1300.
Nor shall he give her such a goodly urn.—-The
' device of the 1.79.
Visconti of Milan [according to Villani, 9, 110] was a viper,
(blue on awhite ground, and devouring a little red man) ; it used
VOL. IV. L
 162 DANTE'S DIVINE COMEDY.

CAN. to be hung on a tree before the Milanese encampments, when

VIII.
any of that family were commanding. The badge of the judge
of Gallura was a cock. I have written in the text Gallura
Gallus - cock of G. - to preserve the play on words, in which the
device probably originated. It was probably the meaning of
Dante's prophecy that it would be a less honour to Beatrice to
be called the wife of Galeazzo than of Nino ; either because
Gallura was an independent jurisdiction, while Milan was
merely a fief of the empire, or from Dante's moral opinion of
the men, into the grounds of which it would be difficult to enter.
1. 89. those cressets three.·-- These three stars, representing the
theological virtues, or Faith, Hope, and Charity, have risen in
place of the four mentioned in Can. 1 , which see.
1. 118. I have been Conrad of the Malespines. — The estates of the
Marquises Malespina lay in Valdimagra between Lucca and
Genoa. The first known Conrade among them appears to have
lived in the eleventh century. The father of the present speaker
was a Federigo Malespina, who was taken prisoner by the
Sienese at Montaperti ; his son, however, like most of the family,
had been a strenuous Ghibelline.
1. 120. I bore myfolk the love ; —that is, by a generous affection for
my relatives I prepared my mind for that love of Heaven
which will be made perfect by the sufferings of Purgatory.
Conrade is said to have divided his castles and estates equally
between his nearest kinsmen.
1. 131. -by her wicked head. -By Boniface the Eighth, then head
of the Church.
1. 133. Now go thy way; for seven times ; -― that is, before the seventh
spring from this season, thou shalt know by thy own experience
the hospitality of my family. It was, in fact, in 1306 that Dante,
 PURGATORY. C. VIII. L. 89.-C. IX. L. 7. 163

an exile from his native city, met with a generous reception from CAN.
VIII.
the sons of Conrad, Francesco and Moroello Malespina, to the
latter of whom he is said to have dedicated his Purgatory. He
was employed by them in a treaty with their cousin, a Bishop of
Luni, with whom they had had some differences. The above
Moroello was probably not the same who has been mentioned
in Hell, Can. 24, 1, 1, 46, but a near kinsman.

CANTO IX .

By this the leman of Tithonus old. -According to an old CAN. IX.

commentator, we must suppose that there were two Auroras, of 1. 1.
whom one preceded the sunrise, the other the moonrise ; the
former is considered to have been the wife of Tithonus, whom
she gifted with a decrepit immortality ; the latter his leman, or
mistress. He himself, it is added, represents the light haze
which regularly accompanies the solar and occasionally the lunar
dawning. We know no classical authority for this fable, but it
must here be admitted to explain a passage of which all other
interpretations are made untenable with subsequent expressions.
The gems, with which her brow. - The stars in front of the 1. 4
lunar Aurora were those that compose the constellation Scorpio;
for the moon having been full three nights before [see Hell,
Can. 20, 1. 127] and the Sun in Aries, she had then stood in
Libra, and subsequently approached the next sign.
And night among the steps ofher ascent; -
— that is, two hours of 1. 7..
the night had expired, and the third was more than half finished.
L2
 164 DANTE'S DIVINE COMEDY.

CAN.
IX. This interval is properly made to have elapsed between the
sunset and moonrise, contemporaneous phenomena when the
moon was full, since which period about a tenth of her revolution
has been accomplished.
1. 12. Where sitting now we five; —that is, Dante, Virgil, Sordello,
Nino Visconti, and Conrad Malespina.
1. 15. Belike in memory of her ancient moan. -This alludes to the
well-known fable of the wife and sister-in-law of Tereus. It
appears Dante considered the injured Philomela to have been
changed into a swallow, and Progne, the chief actress in the
scene of vengeance, into a nightingale ; he therefore attributes to
the former bird in this passage the recollection of sadness and
impiety to Philomela in Can. 17, 1. 19. This view reverses the
fates assigned to the two sisters after the commonly received
Ovidian legend [ see Metam. lib. 6 ] , but appears supported by
Virgil [Georg. lib. 6, v. 78 ] .
1. 16. And when our spirit. — These lines show that Dante's dream,
having been a morning one, will be followed by a corresponding
reality. [Vid. infra, from 1. 52] .
1. 30. And reaved me with him into fiery space.·--- Into the circle of
the fire, by which, as by a lighter element, the air was supposed
to be surrounded. This dream is imitated with some bonhomie
in Chaucer's House of Fame.
1. 34. The waked Achilles. - See Statius, Achil. 1 , 247, &c. Thetis,
to avert from her son his destiny of perishing at the Trojan war,
removed him while asleep from the Centaur Chiron, who was
giving him too martial an education, and carried him to Scyros,
where he was brought up as a girl among the daughters of
Lycomedes.
1. 39. But thence the Greeks beguiled him. - When Ulysses and
 PURGATORY. CAN. IX. L. 12-114. 165

Diomed, landing in Scyros as merchants, tempted Achilles, CAN.

IX.
by the sight of a suit of armour, to betray his sex and warlike
disposition.
And risen up was the Sun.— Ushering the morning of Easter 1. 44.
Monday. Dante is still on the east side of the mountain, but alone
with Virgil ; he has in his sleep been carried some way up the
hill-side, to the gate of the proper or penal Purgatory, by Lucia,
the lady mentioned in Hell, Can. 2, who, though not altogether
an allegorical person, has, by the act here ascribed to her, as-
sumed the representation of divine illumining grace.
Oreader, thou perceivest I enhance. — See the first note on the 1. 70.
Purgatory.
That I was mirrored in it as I appear. - The white refulgent 1. 96.
marble represents Confession, by which a man plainly discovers
his spiritual state; the dark-hued and cloven stone [ 1. 95 to 99 ] ,
Contrition, or the bruised heart ; and that of crimson porphyry
[1. 100 to 102 ], Satisfaction or Penance, requiring, as it does, a
bloody sacrifice. These are the three parts of Repentance, the
spiritual work completed in Purgatory.
Was like a rock of virgin adamant. — The angel representing 1. 105.
a minister of God, who declares to men the absolution and
remission of sins, his costly throne has been taken for the merits
of Christ's self-oblation, which are to be obtained, as Dante
presently shows in act, by submission to the Church's ordinances.
Seven P's he did upon my forehead trace. — For the Peccata, 1. 112.
or seven cardinal sins, which, as will be seen, are chastised in
separate circles in Purgatory.
When thou art entered in, these to efface. - It will appear, that 1. 114.
as Dante passes through Purgatory, when he has viewed with
edification the punishment of each sin, the corresponding mark
L3
 166 DANTE'S DIVINE COMEDY.

CAN.
IX. is removed from his brow by an angel. [ See Can. 12, sub fin.
and Can. 22, 1. 3.]
1. 115. Ashes or earths. - This colour represents the humility becoming
God's ministers.
1. 118. One gold, one fined silver. — The gold key is the authority of
the priest ; the silver key the knowledge pertaining to his func-
tions. The former is the most precious, as granted directly by
God ; the latter requires most discrimination in its use. [ See
1. 124, 126.]
1. 131. Whoever backward looks. - For nothing is more dangerous to
us than a relapse from penitence into sin ; wherefore the Saviour
hath said, " Remember Lot's wife. "
1. 136. So loudly did not Arx Tarpeia roar. - Less loudly jarred the
gate in the ancient Roman Capitolium on the Tarpeian rock,
when Cæsar, having possessed himself of the city, entered it to
despoil the treasury. On this occasion he met with some show
of resistance from the tribune Metellus, whom he overawed,
however, by laying his hand on his sword, murmuring, “ Young
man, it is easier to do this than to say it."
1. 140. And Te Deum laudamus thought I heard. - The song of the
spirits in Purgatory, returning thanks for the admission of
another elected brother, is heard above the jarring of the gate,
which is thereby converted to a harmonious accompaniment.

CANTO X.
CAN. Now grown resortless - intimates that the corruption of the
X.
1. 2. last generation, sprung from men's perverse affections, as
distinguished in Can. 17, has made infrequent the openings of
the gate of Purgatory.
 PURGATORY. C. IX. L. 115.-C. X. L. 75. 167

This way or that, the side which does not thwart. - So as to CAN.X.
follow the zigzag passage without coming against an obstacle. 1. 12.
That the moon's border. - So that the moon was setting, which 1. 14.
makes it at about three hours after sunrise that Dante and his
guide issue from this passage. They arrive on the first of a
series of terraces surrounding the mountain, and behold there
the punishment of pride in the lowest place. On the general
arrangements of Purgatory see Can. 17.
What should I say of Polyclete's. --- An eminent Greek 1. 33.
sculptor of the Peloponnesian school, who flourished about B. C.
432, and fixed a standard, by his works and writings, of the
fairest proportions of the human body. He is mentioned by
Statius as having made the metal breathe in his images. [Sylvæ,
4, 6, 28. ]
Forthereon was she carved. -
— The Virgin Mary, who concurred 1. 41.
freely and meritoriously in the work of man's redemption by
her submission to God's purposes announced by the Angel
[Luke i. 38].
That part where grows the heart. Thus Dante has been 1. 48.
standing on the left of his master, and now crosses to the right.
There cut i' th' marble did the wain appear. - The scene de- 1. 55.
scribed in 2 Sam. 6.
From which we functions uncommitted fear.— From the fate 1. 57.
of Uzzah, smitten by Jehovah for touching the ark with hands
unconsecrated.
To the proud enterprise Gregorius. — Trajan's soul had been 1.75.
liberated from hell at the prayer of Pope Gregory the Great,
who had been interested in him by hearing of his virtuous
judgment on the widow's case, presently mentioned. [ See Par.
Can. 20. ]
L4
 168 DANTE'S DIVINE COMEDY.

CAN.
X. And a poor widow. - -The story is related in very similar
1. 75. terms in the life of the Pontiff by Paulus Diaconus. " Legitur
enim penes easdem Anglorum Ecclesias, quod Gregorius per
forum Trajani, quod ipse quondam pulcherrimis edificiis venus-
târat, procedens, judicii ejus, quo viduam consolatus fuerit,
recordatus atque miratus sit ; quod scilicet ut a prioribus traditur
ita se habet. Quodam tempore Trajano ad imminentis belli
procinctum festinanti, vehementissimè vidua quædam processit,
flebiliter dicens, Filius meus innocens, te regnante, peremptus est;
obsecro ut, quia eum mihi reddere non vales, sanguinem ejus
legaliter digneris vindicare. Cumque Trajanus si sanus rever-
teretur a prœlio, hunc se vindicaturum per omnia responderet,
vidua dixit, Si tu in prœlio mortuus fueris, quis mihi præstabit ?
Trajanus dixit, Ille qui post me imperabit. Vidua dixit, Et
tibi quid proderit, si alter mihi fecerit ? Trajanus respondit,
Utique nihil. Et vidua, Nonne, inquit, melius tibi est, ut tu
mihi justitiam facias, et tu pro hoc mercedem tuam recipias, quam
ut alteri hanc transmittas ? Tunc Trajanus, ratione pariter et
pietate commotus, equo descendit, neque ante discessit, quam
judicium viduæ per semet imminens profligaret."
1. 105. In turning towards him. — As Virgil was nearer than Dante,
the spirits were approaching them from the left hand.
1. 128. Whence you defectively are insected ; ·- that is, fall short of the
spiritual development we are in this life capable of attaining to.

CANTO XI.
CAN. Which unto those thy first effects. More literally
XI.
1. 3. "Which thou thy first effects on high there givest,"
 PURGATORY. C. X. L. 75. C. XI. L. 66. 169

where "first " effects should probably be understood as "chief" CAN.

XI.
effects, the angels being here signified ; who, according to Para-
dise, Can. 29, 1. 16, began their existence at the same time with
the spheres they governed, but of course held the chief position in
the design of the creator.
To thy sweet effluence. This expression (dolce vapore, or, 1. 6.
according to some copies, alto vapore, high effluence or vapour)
refers, I believe, to the love or grace of God According to
some it is the wisdom of God, see the Book of Wisdom
c. 7, v. 25, in the Vulgate translation, " Vapor est enim Dei, et
emanatio quædam claritatis omnipotentis Dei sincera."
But for the rest, whom we have gone before. -— Who remain 1. 24.
on earth, and still need protection from the assaults of the evil
one.
Like that, which oft is dreamt. --
— Like an incubus. 1. 27.
For he thatjournies. - Read for these three lines, 1. 43.

" For my companion's climbing, from the load

Of Adam's nature, wherein still he's drest,
Against his will, is sparingly bestowed."

Aldobrandeschi, a Tuscan lord.- The Counts of Santafiore 1. 59.

have been mentioned, under Can. 6, 1. 111 , as neighbours of
Siena, engaged in frequent hostilities with her citizens. Gu-
glielmo Aldobrandeschi, here mentioned, died in 1254, during
a peace not destined to a long continuance, and was succeeded
by his son Omberto, the present speaker.
And hidin Campagnatico from none.- Omberto was murdered 1. 66.
in 1259 by three emissaries of the Sienese, whose names are
on record in Chronicle quoted by Philalethes. The statement
of some commentators, that he was slain in battle, is hence
 170 DANTE'S DIVINE COMEDY.

CAN.
XI. proved erroneous ; Dante's expression seems also to intimate
that he was brought to his end by foul play.
1. 79. I said, What, Oderisi. — Oderisi, of Agobbio or Gubbio in
Urbino, was a miniature artist, who stayed at Rome together
with Giotto under Pope Boniface the Eighth, for whom he il-
lumined some books in a first- rate style.
1. 83 From Bolognese's limning. - Franco Bolognesè was employed
by the same Pope upon the same library as Oderisi, and appears,
though a younger man, to have excelled him.
1. 93. Unless a grosser age ; i. e. unless the period following his
life be of the most degenerate, no artist can leave a work that
shall long be unrivalled, or secure him a monopoly of re-
putation.
1. 94. Lo, Cimabue thought.- A Florentine of noble family, who
lived from 1240 to 1300, and is considered to have been the
father of modern Italian painting. During his youth the art
was scarcely professed in the country, except by a few Greeks,
whose style was extremely rude and conventional ; Vasari notices
especially the staring or frightened eyes they used to give
their figures. It was from some of these foreigners Cimabue
received his first lessons in painting, in moments stolen from his
regular studies at the College of S. Maria Novella, where they
had been employed to build a chapel. He subsequently threw
off most of the barbarisms of their style, and painted for various
churches in Pisa, Assisi, and his native city. It is said that
Charles of Anjou once visited him in passing through Florence,
on which occasion Cimabue first showed to the public a
large painting of the Madonna, which attracted such a con-
course, and was received with so much approbation, that the
neighbourhood of his house acquired the cognomen of Borgo
 PURGATORY. CAN. XI. L. 79-97. 171

Allegro [merry borough]. Dante's mention of this artist was CAN.

XI.
apparently referred to in an inscription on his monument :

" Credidit ut Cimabos picturæ castra tenere

Sic tenuit certe ; nunc tenet astra poli."

Now doth Giotto gain.— The painter Giotto, or Ambrogiotto 1.95.

Bondone, born near Florence in 1276 (or earlier by some reports),
was the son of a gardening farmer, whose flocks he was em-
ployed to keep during his earlier days at Vespignano. Towards
this place Cimabue one day happening to ride, found the self-
taught artist drawing one of his sheep with a pointed stone upon
a bit of slate, and having perceived in his work a promise of
great ability, was induced to take him home, and adopt him,
with his father's consent, as his own pupil in painting. Giotto
soon outstripped his master in freedom and naturalness of style,
and spread his works over Florence, Pisa, Assisi, Padua, Naples,
and Rome. Many of his designs are said to have been sug-
gested by Dante, and at least, if compared with the Comedy,
show a sympathy of ideas between the two men ; thus Giotto
did at Assisi an allegoric marriage between St. Francis and
Poverty, such as Dante describes in Paradise, Can. 11. Giotto
seems to have been an affable and pleasant man, and singularly
ready at a bon-mot.
Thus hath one Guido.— It appears to be Dante's meaning that 1.97.
his friend Guido Cavalcanti had outstripped the celebrated
Bolognese poet, Guido Guinicelli [of whom see Can. 26 ] , and
might himself be outstripped by some other unknown person
[see 1. 98 ]. According to others, he says that Guinicelli had out-
stripped Guido, commonly called Frà Guittone of Arezzo, and
might himself be surpassed by Guido Cavalcanti. This view
 172 DANTE'S DIVINE COMEDY.

CAN.
XI. dissatisfies me, for why should our author represent that Caval-
canti's reputation was yet uncertain at the supposed date of the
Vision, A.D. 1300, beyond which he actually lived but two years?
[ See on Hell, Can. 10] . Still less do I think Dante alludes to
himself in l. 98 as a possible rival either to his dearest friend,
or to a master for whom he expresses so much reverence in the
passage just referred to in the Purgatory. Our author's preten-
sions in poetry have been strongly and boldly but less invidiously
expressed, as in Hell, Can. 4, where he makes himself the com-
panion of the great classic poets. I shall notice in another place
Guittone and Guinicelli's compositions, but may here quote a
sonnet of Cavalcanti's, of which a translation has been kindly
furnished me: -

" I come to thee by daytime constantly,

But in thy thoughts too much of baseness find ;
Greatly it grieves me for thy gentle mind,
And for thy many virtues gone from thee.
It was thy wont to shun much company,
Unto all sorry concourse ill inclined,
And still thy speech of me, heartfelt and kind,
Had made me treasure up thy poetry.
But now I dare not, for thine abject life,
Make manifest, that I approve thy rhymes,
Nor come I in such sort, that thou may'st know.
O prythee read this sonnet many times :
So shall the evil one, that bred this strife,
Be thrust from thy dishonour'd soul, and go."
Translated by D. G. Rossetti.

1. 109. See who before me. - This was Provenzano Salvani, who was
Podestà of Siena at the time of the battle of Montaperti. [ See
Hell, Can. 10. ] The pretended deserters, who persuaded the
Florentines to the expedition which that disaster terminated,
mentioned his severe government as having furnished grounds
 PURGATORY. C. XI. L. 109.-C. XII. L. 34. 173

of disaffection, which might be relied on to cause a rising of the CAN.

XI.
citizens against him. He retained his authority, constantly
exerted in the Ghibelline interest, till 1269, when he was de-
feated and killed by the forces of Gianni Bertoldo, a general
of Charles of Anjou's, at Colle, in Val d'Elsa. [ See Can. 13,
1. 115.]
That he his friend. — To deliver his friend Vigna, taken pri- 1. 136.
soner by Charles of Anjou, for whom an enormous ransom had
been demanded, the proud Salvani had condescended to sit in
a public square in Siena on a mat in the garb of a common
beggar, soliciting contributions from his fellow-citizens, which
he naturally obtained in abundance.
Thy neighbours' acts. - The spirit predicts that Dante's im- 1. 140.
pending banishment, in which he must experience the mortifi-
cation of seeking support from the beneficence of others, will
make him better appreciate the mental suffering to which Salvani
submitted.

CANTO XII .

The floor, on which thy feet are drawn. - As Dante saw on CAN.XII.
entering this circle examples of humility as it were exalted on 1. 15.
the bank, so he now sees on the pavement those of pride abased.
I saw Thymbræus. - The battle of gods and giants is de- 1.31.
scribed with some circumstances from Statius. [Theb. 2,
595.]
I saw there Nimrod.- Dante's examples are taken alternately 1.34.
 174 DANTE'S DIVINE COMEDY.

CAN.
XII. from Scripture and mythology. But the giants and the builders
of Babel are brought into juxtaposition here, as in Hell, Can. 31 ,
in order to identify them.
1. 37. O Niobe. - Niobe, the Lydian queen, who boasted the number
of her family against the goddess Latona, was punished, as is
described, by the latter's children Apollo and Diana. [ See
Ovid, Met. 6. ]
1. 42. That after never tasted rain or dew. - Thus prayed David
that it might happen to the place where his king had fallen, 2
Sam. 1, 21.
1. 43. O fool Arachne. - Minerva's rival in the labour of the loom.
[See Ovid, ibidem. ]
1. 46. O Rehoboam. - See 1 Kings xii. 18.
1. 50. How by Alcmaon. -Eriphyle, wife of Amphiaraus the sooth-
sayer, having for a golden coronal betrayed his hiding-place to
the Greek generals, when he was anxious to avoid the perils of
the Trojan war, was at his order put to death by their son
Alcmæon. The fable is again referred to in Par. 4, 103.
1. 55. By queen Thamyris. — A Scythian chieftainess, who according
to Justin Martyr defeated in her own territory the invading
army of Cyrus with a slaughter of 200,000. The Persian king's
body having been found on the field of battle, and brought to
her presence, she caused the severed head to be immersed in a
basin of blood, uttering the words Dante has copied,
" Satiate sanguine, quem sitisti."
1. 58. It showed how Ashur's army. — See the book of Judith.
1. 80. Behold, the sixth handmaiden. - The sixth hour from sunrise,
bringing us to the noon of Easter Monday.
1. 100. As toward the mount. - The hill supporting the church of
 PURGATORY. C. XII. L. 37.-C. XIII. L. 7. 175

St. Miniato at Florence, near the Alle Grazie bridge, formerly CAN.
XII.
called Rubaconte.
Our scrolls and measures dwelt in safer plight.- Alluding to 1. 105.
two daring frauds that had lately been perpetrated against
the Florentine commonalty. In 1299 Durante Chermontese,
keeper of the salt stores, had altered the standard bushel [or
stajo] by a part called the doga (mentioned here in the ori-
ginal line). [Comp. Par. 16, 105. ] About the same time a
page of the public records had been stolen by a person named
Niccolò, to conceal a crime of which he had been accused, with
the connivance of the Podestà, Monfiorito Caversa, and of Baldo
Aguglione, mentioned in Par. 16, 55.
Blessed the poor in spirit.— An address destined for those who 1.110.
have completed their purgation in the circle of pride ; it is the
first of a series of angelic benedictions, the words of which are
taken from the Sermon on the Mount.

CANTO XIII.

The next of those incisions. —Another terrace, cut into and CAN.
XIII.
surrounding the mountain, forming the second circle, which 1. 2.
punishes the envious, as shown by 1. 38.
Though sooner round the compass. - The present circle, being 1. 5.
situated higher upon the tapering mountain, is somewhat smaller,
and has, therefore, a more rapid and perceptible curvature than
the former.
Shade nor similitude. Here no plastic representations occur, 1. 7.
 176 DANTE'S DIVINE COMEDY .

CAN.
XIII. for the obvious reason that the spirits are blinded [ vide 1. 69 ] :
the voices described at 1. 25, and in Can. 14, 1. 130, convey
equivalent lessons.
1. 14. His right foot of his motion made the centre.- Turning to the
right, as previously, so as to follow the sun, which had already
past the meridian. [Vide Can. 12, 1. 80. ]
1. 29. Like Mary called.- The words of the Virgin Mary at the
marriage feast at Cana, cited for an example of kindness, as a
principle opposed to envy.
1. 32. When shouting "I am Orestes." - Again a classical by the
side of the scriptural example of the above virtue. Orestes is
alluded to as the friend of Pylades, each having been ready to
lay down his life for the other.
1. 39. The lashes ofthe scourge by love are sped.-The souls in this
circle are stimulated to virtue by examples of love, as in the
above voices ; they must be deterred from vice [see the following
lines] by a contrary kind of examples, which will be furnished
by the voices in Can. 14, 1. 130. So Dante in the Convito :
"Even as a free steed, though noble in his own nature, cannot of
himself well govern or conduct himself without a rider, thus it
fits this appetite, which is called irascible and concupiscible, how
noble soever it may be, to render obedience to reason, who con-
trols it with bridle and spurs like a good horseman. She uses
the bridle when it is pursuing, and this bridle is called temper-
ance, which shows the limit up to which the pursuit must extend.
She uses the spur when it is fleeing to hold it to the place
whence it shrinks, and this spur is called courage or mag-
nanimity, which virtue shows the place where a halt is to be
made and fight engaged in." [Tr. 4, c. 26. ]
1.70. For each his eyelid. - The punishment of a vice which was said
 PURGATORY. CAN. XIII . L. 14-152. 177

to be seated apparently in the eye [ see 1. 135 ] , whence the CAN .

XIII.
Latin term invideo.
I was not wise although ;-i. e. though my name, Sapia, suggests 1. 109.
Sophia, Zopía, (or perhaps Sapienza,) Wisdom, my character
proved me unworthy of it. Sapìa [ of the Pigezio family] is
said to have been, during the government of Provenzano Salvani,
in Siena, confined on political grounds to her estate, which was
about four miles distant from Colle in Val d'Elsa, whence she
saw the fugitives of the battle mentioned under Can . 11 , 1. 1 , 20,
and openly exulted at the discomfiture of her Ghibelline country-
men. In the following dialogue, the style of her discourse is
probably intended to betray the levity of the Sienese character,
as it might have appeared in a high-born lady.
As doth the blackbird.- The blackbird, according to a popular 1. 123.
fable, used, in the first fine days of the year, to defy the winter with
words of like import to those that immediately precede this line.
No less in debt ;-i. e. on the outside of Purgatory, among the 1. 126.
late repentant sinners among whom Sapìa's stay had been
shortened, as will presently be seen, by the prayers of Pettignano.
If Piero Pettignano.— A hermit of Siena, whose memory was 1. 127.
long revered by his fellow-citizens, though in life he had given
such offence, by publishing a revelation as of the soul of one of
them in torment, that he had been compelled to change his
residence. Sapìa is said to have often relieved him in his
necessities.
I must lose these eyes indeed.- Dante confesses that he will 1. 133.
have to atone for some indulgence of the feeling of envy, but
much more for pride.
Who trust in Talamo.-A spot on the coast of their Maremma, 1. 152.
already containing the rudiments of a harbour, from which the 1
VOL. IV. M
 178 DANTE'S DIVINE COMEDY.

CAN. Florentines, during a time of scarcity, are recorded to have

XIII.
drawn supplies of corn. The Sienese bought it in 1303, for
80,000 gold florins, from the Abbot of St. Salvador, and
showed great anxiety to make a regular port of it, by which they
might lay for themselves the foundations of a maritime su-
premacy ; but were foiled, after having gone to a great expense,
by the unhealthiness of the situation.
1. 153. Lose more than delving after the Diane ; -i. e. the Diana, a
spring which was supposed by the Sienese to flow beneath their
city, and had been dug for in several places to a considerable
depth without success.
1. 154. Yet more to lose hath every admiral. - The name of admiral
seems to have been given to the superintendants of the works at
Talamo, many of whom lost their lives there from the malaria,
while their fellow citizens were merely squandering money.

CANTO XIV.
CAN. Thus did two spirits.— The speakers are named in lines 81 and
XIV.
1. 7. 88 to 89.
1. 9. Then to address me made their faces yare. —Threw back their
faces to bring them nearer Dante's level, as he was walking, they
sitting. [Comp. 12 , 102.]
1. 17. The waters of a Falteronian spring ; -
— i . e. of the Arno, which
rises in Falterona, an Apennine overlooking the valley of the
• Casentino. Villani attributes to this river a course of 120 miles.
1. 31. where seemeth so impregned the branch of Alp ; —i. e. in a
 PURGATORY. C. XIII. L. 153.—C. XIV. L. 58. 179

neighbourhood where so many springs, including the sources of CAN.

XIV.
the Tiber, Lamone, Montone, and Savio, issue from the Apen-
nines.
-from which is rent Pelorus. — The north-eastern promon- 1. 32.
tory of Sicily, which Virgil supposes an irruption of the sea to
have whilom dissevered from the Apennines in Calabria.
To where it pays back. To its estuary, where it restores the 1. 34.
waters which it derived, through the medium of exhalations,
rains, and springs, from the Mediterranean.
- than ifthey'd browsed in Circe's pasture. Or been changed 1. 42,
into beasts, like Ulysses and his comrades according to Virgil,
Æn. 7, 10.
Among vile hogs. - Dante probably means the Conti Guidi of 1. 43.
Porciano, to whose dissolute or churlish manners he supposes
the name of their estate to answer. Dante is reported to have
been their prisoner in 1313, when he wrote to the Emperor
Henry of Luxemburg the celebrated Latin epistle subscribed
from the fountains of Arno.
It findeth curs. - The Aretines, whose comparatively small 1. 46.
city often took a conspicuous part in the Guelf leagues : Dante
intimates that their presumption was out of proportion to their
real strength.
The more you see wolves. - The Florentine burghers, whose 1. 50.
villas gradually multiplied along the Arno towards their city,
and who are called wolves for their imputed avarice.
- such wily children ofthefox. — The Pisans, who had been 1. 53.
governed by Ugolino, Guido of Montefeltro, and other crafty
politicians. Their city enjoyed great quiet and prosperity about
the beginning of the fourteenth century.
I see thy grandson. — The grandson of the spirit addressed was 1 58.
M2
 180 DANTE'S DIVINE COMEDY.

CAN.
XIV . Fulcieri de' Calboli, who was Podestà of Florence in 1302, at which
time a conspiracy of the White exiles to return by force of arms
was detected by means of a letter which a young man amongst
them had sent imprudently to a friend in the city. Great
severities were employed to discover the accomplices of this
plan, and a number of noble citizens were arrested and examined,
one of whom died under the question. From some others a
confession of guilt was extorted, and the whole party, including
one absolute idiot, were ordered to execution. Among them
were two youths of the Donati family, whose mother had thrown
herself at the feet of one of their judges, Andrea del Cerreto, to
procure their pardon : he said he was just entering the council
to effect what she desired ; then entered, and delivered his own
vote for their condemnation. Shortly after these events the
Whites advanced in arms under Scarpetta degli Ordelaffi of Forli,
as far as the Mugello, where the Bolognese quarrelling with the
Florentine exiles, the latter were left alone to contend with their
countrymen, who defeated them at Culiciano, and beheaded the
noblest of the prisoners. Among these Alberto Donati was led
through Florence on an ass, his face towards the tail ; he was then
tortured, and exposed to the view of the people by the opening
of the window, while the rope, on which his body was strained,
was left secured to a hook. Leave was at last obtained to end his
sufferings by beheading him.
1. 64. -from the dismal glade. - Does Dante under this figure
allude to the name of Florence, Florentia, the blooming ?
1. 81. And thou'lt in me Guido del Duca know. - A nobleman of
Brettinoro, near Forli, in Romagna, of whom nothing farther
can be ascertained.
1. 88. Lo that is Rinier. -- Rinieri de' Calbolesi, of Forli, had in
 PURGATORY. CAN. XIV. L. 64-98. 181

1252 been Podestà of Parma during the ascendancy of the CAN.

XIV.
Guelf party. In 1276 he assisted the Florentines in the
attack on Forli, in which they were repelled by Guido of
Montefeltro [see Hell, Can. 27, 1. 43 ] ; the latter in revenge
besieged and levelled with the ground his opponent's hereditary
castle at Calboli. The representatives of his family were also in
1306 expelled from Brettinoro, where the people had grown
weary of their oppressions.
Nor only ' twixt the Apennine and sea.— These are the 1. 91. `
boundaries of Romagna if we annex to it the city of Bologna,
on which a great part of the province was frequently dependant.
Guido tells us that not only the Calboli family, but all the noble
houses within these limits have degenerated from the valour,
courtesy, and hospitality of their ancestors.
Where is good Lizio. — Lizio of Valbona, near Forli, was 1.97.
noted for his courtesy and hospitality, and, according to an
anecdote in the Decameron, showed a great deal of temper and
discretion in concealing the disgrace of a daughter, whom he
married to a young kinsman and dependant when the latter had
seduced her. He was a colleague of Rinier of Calboli's in the
expedition above mentioned against the Florentines.
Peter Traversar [ a].— Of a noble family of Ravenna again
alluded to in l. 108. He is identified by Philalethes with a
Piero Traversara, who was taken prisoner by the Cesenates at
Castiglione in 1203.
Rigo Manardi [ Arrigo or Henry] belonged to a noble 1.98.
family of Brettinoro, some of whom were among the Ghibel-
lines expelled from that place in 1295, while others appear to have
borne arms for the Guelf party. Arrigo is said to have been, a
M 3
 182 DANTE'S DIVINE COMEDY.

CAN great friend of Guido del Duca's above mentioned ; and to have
XIV.
decreed at the latter's death that the judgment seat which he
had occupied should be cut in half, as if, from the man's extreme
probity, no one could have been found worthy of sitting upon it
after him.
Guido of Carpign [a]. — A baron of Montefeltro : he is said
to have been so hospitable that he once sold the richly made
quilt off his bed to provide for an entertainment ; saying that in
summer he would stretch out his feet to sleep, and in winter
draw them up close to warm himself. The anecdote, however, is
also told of Lizio di Valbona above named.
1. 100. Who raises in Bologna Fabbro's line. - Fabbro is said to have
been a common smith of Bologna, from whom originated a
powerful branch of the great Ghibelline family of the Lamber-
tacci.
1. 101. Or Bernardin di Fosco's in Fayence. - This was a common
citizen of Faenza in Romagna, whose performance of military
exercises is said to have frequently drawn the attention of noble
spectators. " Di Fosco "" or "of Fosco " means son of Fosco. A
Bernardo from Faenza is mentioned as having been Podestà of
Pisa in 1248.
1. 102. When with us Guido of Prata I recall. - The Prata here
named was situated between Forli and Faenza, but Guido had
been a frequent resident in Brettinoro.
1. 103. And Ugolin of Azzo's residence. - " Of Azzo " means, by old
Italian usage, son of Azzo. This Ugolino seems to have been one
of the Ubaldini family, which originated in the Mugello valley
[near Florence, north of the Arno ], and afterwards came to
Faenza. A poem of his has been preserved by Giambatista
Ubaldini. He is conjecturally identified by Philalethes with a
 PURGATORY. CAN. XIV. L. 100-113. 183

personage of like name who died in 1293, described in the CAN

XIV.
.
Forlivian annals as the son of Sino.
Frederic Tignoso and his feast-mates all. -Tignoso, i. e. ring- 1. 106.
wormy, is said to have been an ironical nickname of a citizen of
Rimini, noted for the beauty of his hair. His habitual residence
is said to have been at Brettinoro.
The Traversara house. The Traversaras had begun to be a 1. 107.
dominant family in Ravenna from 1239, when Paolo occupied
that city by the help of the Bolognese Guelfs, to whom he had
deserted from the opposite party. In 1262 the daughter of a
William Traversara was married to the son of Stephen King of
Hungary. But the Traversaras were expelled from Ravenna by
Guido di Polenta in 1275, and again in 1281 , after they had been
reinstated since about a year in a pacification effected by the
Pope's legate Bertoldo Orsini. The last male heir of the family
had died in 1292.
the Anastagis. - These were also a leading family in ibid.
Ravenna, one of whom had in 1249 aided the Counts of Bagna-
cavallo to expel Guido di Polenta and his adherents from the
city.
O Brettinoro, why not get thee gone ? -Brettinoro lies between 1. 112.
Forli and Cesena. Its nobles are said to have so vied with one
another in the exercise of hospitality, that whenever a stranger
alighted in the city, he was conducted within the castle-hall
before a column, to which a number of bells were attached, by
hanging on one of which his arms, hat, or bridle, he decided for
himself, unwittingly, what household was to have the pleasure of
entertaining him,
Since now that house is gone that was thy splendour. - Probably 1. 113.
the Manardis, one of whom has been mentioned in 1. 98.
M 4
 184 DANTE'S DIVINE COMEDY.

CAN. Well doth Bagnacavallo. — Bagnacavallo, a village near Cesena

XIV.
1. 115. northwards, belonged to the Conti Malavicini, who in 1249 had
made themselves masters of Ravenna by expelling Guido di
Polenta. In the Romagnese wars, towards the end of the
thirteenth century, their proceedings had been discordant and
vacillating. Dante seems to have anticipated the speedy
extinction of this house, of which, however, some traces have
been found up to 1333 or later.
1. 116. And ill doth Castrocaro. - Castrocaro in Romagna belonged
to a family of Ghibelline Counts, whose name is unknown.
During the Romagnese wars they surrendered to the Church in
1282, but were reinstated in their domains in 1296 by a league
which their party had formed under Mainardo Pagani and
Galassio di Montefeltro.
ibid. -and Conio worse. - The Counts of Conio, after vacillating
conduct in the Romagnese war, had in 1295 been expelled from
the government of Faenza by Mainardo Pagani : their hereditary
castle was soon after levelled with the ground by that general's
adherents ; but the family, as Dante intimates, continued to
maintain itself.
1. 118. Well may do the Pagani. A family from Imola, of which
city Pietro Pagani had made himself master in 1263, but was
soon after expelled by the Bolognese. His son, the " Demon "
of 1. 119, was the Mainardo mentioned in Hell, Can. 27, 1. 50,
who made himself master, after many vicissitudes, of Imola and
Faenza, and died in 1302, in the habit of a monk, at Vallombrosa,
having left no male issue.
1. 121. O Ugolin de' Fantolin. - A brave and talented citizen of
Faenza, who had returned thither from banishment in 1280,
when the Guelf fugitives and the Bolognese had entered by
 PURGATORY. C. XIV. L. 115.-C. XV. L. 6. 185

the treachery of Tebaldello de' Zambrasi. [ See Hell, Can. 32, CAN
XIV.
1. 122.] He died in 1282 in the army under John of Appia which
was surprised in Forli by Guido of Montefeltro. [See Hell, Can.
27, 1. 43. ]
We knew how these benignant spirits heard. — Here the poets 1. 127.
appear to start again in the direction they previously took,
trusting to be recalled by the spirits if they were not going the
nearest way to the next circle.
"Whoeverfindeth me shall slay me there.”.- The words of Cain, 1. 133.
offering an example to deter from envy.
" I am Aglauros." -A daughter of Cecrops, who out of 1. 139.
jealousy endeavoured to hinder the commerce of her sister Herse
with the god Mercury, by whom she was transformed, as Dante
intimates. [Vide Ovid, Met. lib. 2. ]
That curb severe. - - See on Can. 13. 1. 39. 1. 144.

CANTO XV.

As great a space, or a distance, equal to that he traverses in CAN.

XV.
any three hours, remained before the sun, out of his diurnal 1.1 .
path. It was, therefore, between three and four o'clock, for
three hours were wanting to bring on the sunset ; and a few
days only had elapsed since the vernal equinox.
'Twas afternoon with us. - Literally " Vesper time," which 1. 6.
Ducange interprets as half way between noon and sunset,-a
meaning that would here suit precisely.
 186 DANTE'S DIVINE COMEDY.

CAN.
XV. -for now we travelled duly west. — Dante and Virgil had as-
1.8.
cended the mountain in a westerly direction, and circled round
the level terraces till their faces were again turned that way.
They had consequently traversed a quarter of the circumference.
1. 10. When all at once.- Dante feels the glory ofthe angel mentioned
in 1. 33, and screens his eyes by placing his hand before them.
1. 16. As from the face of glass. - From a refulgent horizontal
surface rays of light must return in such a manner that the
direction in which they fall makes the same angle with the
vertical line (or that which " the plummet falls in," v. 1. 20) as
does that in which they are reflected ; which appears from
experience and by a rule in optics, namely that " of incidence
and reflection." Thus the brightness of the angel's counte-
nance was reflected from the ground, and, as he came near Dante,
ascended almost vertically towards the latter's eyes, so that he
could no more screen them by putting his hand in front, but
was compelled to turn his head round.
1. 45. By the words portion with exclusion meant? -Alluding to the
words in 1. 87 of last Canto. Virgil in his answer shows that
it is finite advantages alone that excite envy in the minds
that are attracted to them ; for in such the share of each pos-
sessor must needs be diminished as the number of partakers is
increased ; the opposite is the case with the bliss of Heaven [ see
1. 55, &c. and 67, &c].
1. 67. That infinite, that inexpressive weal. - The bliss of Heaven,
Virgil explains, is founded on love, and attaches itself to every
being in proportion to his capacity for loving. This capacity
increases with the number of those whom he can love most
worthily, that is to say of his companions in felicity ; hence the
divided good, as Virgil undertook to prove, makes the many
 PURGATORY. CAN. XV. L. 8-94. 187

sharers richer than it would the few [v. 1. 61 ] . Similarly St. Au- CAN.
XV.
gustine, — " Nullo enim modo fit minor accedente consorte
possessio bonitatis, quum tanto latiùs quanto concordiùs indi-
vidua sociorum possidet charitas.”—De Civ. Dei.
The more itfinds, the more it makes to burn. — Compare a fine 1. 70.
passage in the Convito, where Dante shows that the goodness
of God operates differently upon different creatures—spiritual,
material, and intermediate [or human] —according to their ca-
pacities for receiving it, just as bodies of different texture,
whether diaphanous, or opaque, or reflective, receive with dif-
ferent effects the same sunlight. [Trac. 3, c. 1. ]
Be mindful only, those five wounds. — We have seen that Dante 1. 79.
on leaving the first circle, Can. 12 , 1. 120, lost one of the P's
that had been marked on his forehead, in token of the eradica-
tion of one sin by penitence. The process was repeated after the
second circle, Can. 14, 1. 37, and it rests with him to ensure its
completion.
But saw myself another circle gain. — The third circle, which 1.83.
cleanses from wrath. [ See Can. 16, 1. 24. ]
Of vision rapturous. - Here follow examples of Mildness, as 1. 86.
in Can. 17 examples of Wrath ; a virtue and vice contrasted
according to the method previously pursued. On account of
the wrathful spirits being chastised in smoke, these lessons are
conveyed in a trance, infused by some external power, and not
through the bodily eye.
And fast beside the porch.— The Virgin Mary, v. Luke 2, 41. 1. 88.
Another woman.—-The wife of Pisistratus [1. 101 ] , despot of 1. 94.
Athens, imploring him to punish one who had insolently kissed
their daughter. The story is taken from Valerius Maximus,
v. 1, who says, " Cum adolescens quidam amore filiæ ejus vir-
 188 DANTE'S DIVINE COMEDY.

CAN.
XV. ginis accensus, in publico sibi obviam factum osculatus esset,
hortante uxore, ut ab eo capitale sumeret supplicium, respondit,
Si eos, qui nos amant, interficimus, quid his faciemus, quibus
odio sumus ? 99
1. 98. For naming which the gods. - Alluding to the contention of
Neptune and Minerva for naming the city of Athens, when the
former presented it with a horse, the latter with an olive tree.
1. 107. I saw men stone a youth. - St. Stephen, v. Acts, c. 7.
1. 117. I then could my not false allusions trace. — I discovered the
subjective nature of the impressions I had received, and felt their
moral value as lessons of mildness.

CANTO XVI.

CAN. Darkness of Hell. - A punishment referring to the moral

XVI.
1. 1. blindness produced by anger. Compare the account of the fifth
circle in Hell, Can. 7.
1. 46. I was of Lombard birth. - A man of noble birth, from the
Cà de' Lombardi at Venice ; he had been a great traveller, and
resided much at Paris. He was famed for valour and courtesy ;
but, having exhausted his means by an inordinate generosity,
became an 66 uomo da corte," or one of those ingenious gentle-
men, whose wit and accomplishments procured them a ready
entertainment with frequent gifts and favours at the courts of
the Italian princes whom they visited alternately. For such a voca-
tion, however, he must have been somewhat high-spirited, jesting
freely, and disdaining to sue or to dissemble. It was Marco,
 PURGATORY. C. XV. L. 98.-C. XVI. L. 73. 189

who, when Count Ugolino of Pisa, in the day of his prosperity, CAN.
XVI.
had led him over his fine castle and demesnes, and inquired
what he thought of them, answered with the boding words,
"I think, there is no man in Italy more ready than you are to
be caught by the foul mischance [la mala meccianza ] . ” " And
why? " said the Count. " Because you want nothing for it but
the wrath of God." " And surely," says Villani, " the wrath of
God fell on him shortly after," which we have seen under Hell,
Can. 33. It is added that when Marco was once a prisoner,
and had written to Richard of Camino, a baron of the Trevigian
Mark, desiring him to ransom him, upon hearing that the latter
had begun to raise contributions for the purpose among his ac-
quaintances, he desired him to desist, because he would rather
die a captive than incur obligations to so many persons ; which
word so incited his powerful friend that he furnished by himself
the sum required. Dante seems in the following dialogue to
have given a genuine portraiture of his interlocutor's shrewdness,
worldly knowledge, wit, and testiness of disposition.
Itfirst was single.- Dante had doubted at first whether it was 1. 55.
fate or free will- the conduct of men themselves, or their outward
circumstances and organic affections inflexibly controlled by the
movements of the heavenly bodies — that had caused the general
corruption and political disorganisation he saw around him.
This difficulty was aggravated by Marco's intimation in 1. 48,
that all mankind had grown slacker since his time in their exer-
tions for the attainment of virtue.
Read " and void ofgoodness." 1. 59.
For heavenward these refer it ; —that is, some lay the blame 1.63.
on the spheres, some on man. [ See on l. 55. ]
'Tis heaven that your affections doth instil. — The first motions 1. 73.
 190 DANTE'S DIVINE COMEDY.

XVI. ofhuman desire are organic, and may be considered in the main
CAN.
as due to the spheres, though the operations of the latter have
been doubtless vitiated by previous effects of free will. But
whencesoever these first motions may have arisen, they are con-
trollable by will and thought, which may prevent their influ-
encing our acts and our elections. [ See Can. 18, 1. 55, &c. ]
1. 79. To greater power and better nature. - Men require the divine
aid and direction to act rightly, but exercise their free will by
the act of submitting to this direction.
1. 85. The simple-tender soul. — The individual man enters the world
ignorant, weak, and giddy ; he receives only from our social or-
ganisation the culture and discipline which render feasible to
him the attainment of any excellence. This social organisation
depends for its perfection on civil and ecclesiastical institutions,
respecting the ordination of which, see note on 1. 106.
With the present lines this passage from the Convito has been
compared::- “ Of every individual thing the supreme desire, and
the first implanted by nature, is that ofreturning to its own original ;
and whereas God is the original of our souls, and he that made
them like unto himself, as it is written, ' Let us make man in
our image, after our likeness ; ' it is, therefore, to return to him
that the soul chiefly desireth. And as a pilgrim that goeth
along a way by which he hath never been, who believeth every
house that he seeth far off to be his inn, and upon finding that
it is not so, removeth his trust unto another, and so from house
to house even till he cometh to the inn, thus our soul, when on
the new and yet untravelled road of this life she entereth, di-
recteth her eyes toward the bourne of her chief good, and
therefore whatever thing she seeth, that appeareth to have in it
somewhat of good, she believeth it to be that good verily. And
 PURGATORY. CAN. XVI. L. 79-95. 191

because her first knowledge is imperfect, from her want both of CAN.
XVI.
doctrine and of experience, therefore small goods appear great
to her, and it is them she first beginneth to desire. Whence we
see a child desiring a singing bird, and afterwards fine clothes,
and then a horse, and then a wife, and then wealth, at first a
little, and then more and more. And this cometh to pass be-
cause in none of these things he findeth that he seeketh, and he
believeth he will find it farther on."
Andfind a King. — It is doubted whether the word " King " 1. 95.
should be understood literally, or in reference to the pastor of 1.
98 ; or, in other words, whether Dante refers here to the secular
or to the spiritual ruler, whom he deems necessary to the com-
munity of mankind : I incline to the former interpretation. For
the main scope of the following argument is to explain the
decline of " valour and courtesy" [see 1. 116 ] in the manners of
the Lombards. Now the bond of union of these two virtues is
the loyalty of a free subject ; they flourish together under a
monarchy which is not distracted by licentious factions, and are
supported, therefore, by the strength and majesty of the secular
power ; hence the incompetence of men's spiritual guides does
not directly injure them, but only through the injury it may do
the state, where it introduces insubordination or rebellion.
Indeed all moral virtues, according to a passage shortly to be
quoted, are upheld by civil institutions ; it is to the theologic
virtues that those of the Church are mainly necessary. There-
fore Dante has first to point out how Lombardy suffers from the
decay of civil government in the absence of a secular head, and
afterwards how this condition has been caused by the encroach-
ments of her spiritual head. The Roman Pontiffs, to whom a
spiritual supremacy had been committed, had coveted a
 192 DANTE'S DIVINE COMEDY.

CAN.
XVI. temporal supremacy over Italy or Europe, whose powers they
then were unable to wield effectively, because the very cupidity
they evinced in the attempt [1. 100] , holding forth to Christendom
an example ofworldly-mindedness at variance with their precepts .
diminished the reverence previously cherished for their functions,
and rendered their pretensions to either of the powers less
respectable ; at the same time they had undermined , since the
age of Frederic the Second [1. 117 ] , the authority of the
Emperor in Italy, and left the country a prey to anarchy
and civil war ; because she had no secular head of adequate
power to arbitrate between her municipalities and local tyrants,
among whom the Pope could make himself partisans indeed,
but had no strength to be an enforcer of justice.
1. 95. Whose eyes at least are fit. — Who has a general idea how
men should be governed, and of the relations between the
temporal and spiritual powers.
1. 97. Now law is there, but who enforces it.— The law of Italy is
still derived from Justinian, but she has no Emperor ; for the
Pope has invaded his authority.
1. 99. Can ruminate, but hath his hoof not split.— The Head of the
Church has the theory of faith, hope, and charity in his head,
but cannot set the world an example of heavenly-mindedness ;
for he is not open-handed, but a grasper of money and territory ;
but a true Emperor would be exalted beyond similar cupidity.
"For where there is nothing that can be wished, it is impossible.
there should there be cupidity ; for when their objects are
destroyed, the passions can exist no longer. But the monarchy
has nought to wish for, since its jurisdiction is bounded by the
ocean only. Whence it follows that monarchy among mankind
is the purest subject of justice ! "
 PURGATORY. CAN. XVI. L. 95-106. 193

And folk, who catching have their leaders spied. - The people CAN
XVI.
who see that churchmen are as intent upon gain as themselves, 1. 100 .
are uninfluenced by their precepts, and continue to confine their
affections to the lowest objects.
The Roman State. Compare a passage in Dante's Convito : 1. 106.
"To the understanding hereof it must be known, that man alone
among beings holdeth a middle place between corruptibles
and incorruptibles. For if he be considered according to both
essential parts, namely soul and body, he is corruptible ; if he
be considered according to one only, he is incorruptible. Where-
fore of this part the philosopher hath well spoken in the second
of his De Animâ, where he said, ' And this only befalleth it
[the soul in death], to be separated as a perpetual from a cor-
ruptible.' If therefore man is a certain mean between corrup-
tibles and incorruptibles, inasmuch as every mean savoreth of
the nature of the extremes, it is necessary that man should savor
of both natures. And because every nature is ordained unto a
certain ultimate purpose, it followeth that for man there existeth
a double purpose ; that even as he alone among all beings par-
taketh both of corruptibility and incorruptibility, so he alone may
be ordained for two ends, whereof one is that of him as corruptible,
the other as incorruptible. Two ends therefore has the ineffable
providence of God proposed to man for his pursuit ; namely, the
beatitude of this life, which consisteth in the practice of virtue,
and is figured by the terrestrial paradise ; and the beatitude of
the life eternal, which consisteth in the fruition of the divine
aspect, unto which man's own virtue cannot ascend unless it be
assisted by the divine light, whereof we are given to understand
in the celestial paradise. Unto these different beatitudes, as unto
different conclusions, it behoveth us to come by different means.
VOL. IV. N
 194 DANTE'S DIVINE COMEDY.

CAN.
XVI. For unto the first we come by the lessons of philosophy, provided
we follow them, regulating our practice according to the moral
and intellectual virtues ; but unto the second by spiritual lessons,
which transcend human reason, provided we follow the latter,
regulating our practice according to the theological virtues, which
are faith, hope, and charity. Now, though such conclusions and
means have been shown to us, ― these by human reason, with
whose principles we have been made thoroughly acquainted by
philosophers ; those by the Holy Spirit, who, through the prophets
and holy writers, and through the co-eternal Son of God, Jesus
Christ, and through his disciples, hath revealed to us the truth
supernatural, but to us necessary,-yet all such would human cu-
pidity trample upon, unless men, wandering like horses in their
brutishness, were restrained in the road with a bit and bridle.
Wherefore man hath need of a double direction, according to
his double end ; that is to say, of a supreme pontiff, who, according
to the tenor of revelation, might lead the human race unto life
eternal, and of an emperor, who, according to the lessons of
philosophy, might guide it unto temporal felicity."
1. 112. For joined, one doth no more. —No longer divided between two
administrators, the spiritual and temporal powers are no check
upon each other.
1. 115 . The land that Adige watereth and Po. -Lombardy.
1. 117. Before yet faction thwarted. Before the wars of Frederic the
Second with the Church on the subject of investitures.
1. 124. There's Conrad of Palazzo. - A citizen of Brescia. From
the authorities collected by Philalethes, he appears to have been
among the delegates appointed in 1275 , under the auspices
of Gregory the Tenth, to effect an arrangement between the
contending factions of the city. In 1276 he was deputy
PURGATORY. C. XVI. L. 112.-C. XVII. L. 13. 195

for Charles of Anjou in Florence, and in 1279 Podestà of CAN, XVI.

Siena.
-good Gherard. -
— Gherardo da Camino, a powerful Guelf ibidem .
citizen of Trevisi, whose family became supreme there in 1284
by the expulsion of Gherardo da Castello. He is most honourably
spoken of by Dante in his Convito ; for such a man, it is there
said, would be noble, had he derived his birth even from the
basest peasant. Indeed his having knighted two of the princes
of Este is a proof of the esteem in which he was held by a
powerful neighbour. He was father of Ricciardo da Camino,
who married the daughter of the judge of Gallura. [ Can. 8,
1. 71. ]
And Guido da Castello. - - A citizen of Reggio in Lombardy, 1.125.
probably of the Guelf family of the Roberti, who returned
thither in 1289, having been exiled by a division of the party.
IfIshould nothis daughter Gaia's borrow. —Gaia, daughter of 1. 140.
Gherardo da Camino, is said to have been " a lady of such self-
governance respecting amorous gratifications that her name was
notorious throughout Italy. Et solebat dicere fratri suo, Da
mihi procos juvenes, et ego inveniam tibi pulcherrimas puellas."
Behold the dayspring. — Read " daylight.” 1. 142.

CANTO XVII.

O thou Imagination. Here Benvenuto cites an anecdote XVII.

CAN.
of our author, that he was once seen studying a rare book over 1. 13.
N2
 196 DANTE'S DIVINE COMEDY.

CAN.
XVII. a stall in Siena from matins to noon, and though a bridal
procession past near him with sounds of music and of love-poems,
such as his soul delighted in, it was found, on afterwards
questioning him, that he had taken no notice whatever of them.
1. 17. It is that light. - An influence of the spheres, whether sponta-
neous and in a measure natural, or overruled by Providence.
1. 20. Of her foul deed who grew. — Progne, supposed to have been
changed into a nightingale. [ See Can. 9, 1. 13. ]
1. 34. There rose a girlish maid.― Lavinia, daughter of Latinus, king
of Latium, had been promised by her father to Æneas, but the
treaty was broken off through the influence of her mother Amata,
who favoured the claims of a former wooer, the Rutulian king
Turnus. When Æneas had defeated his rival, whom Amata,
surveying the field of battle, conjectured to have perished, she
found her cherished plans overthrown and her city imperilled
through the alliance of the worsted party —

" And perturbed at heart with a swift, sudden access of anguish,

And as guilty, as author of ills and fountain-head herself
Upbraiding, many things she uttered in frenzy deploring.
Then, tearing with her hand the crimson folds that arrayed her,
Tied a knot up to the rafter, her end unsightly preparing.
When the Latin maidens with that grim event were acquainted,
Most sad ofall her daughter, her own Lāvinia led them ,
Rending her hair's yellow curls, her cheek so rosy defacing ;
Wailed the remainder around ; thoro' long palace-halls the lament rang.”
EN. XII. 715 .

1. 58. As man for self. Here the Angel, who absolves from wrath,
in his readiness to guide Dante and Virgil on their way, gives
an example of loving another as oneself.
1. 67. I felt a wing behind us beat. -Hereby the Angel effaces
another P. [See Can. 22, 1. 3. ] The circle next entered is that of
 PURGATORY . CAN. XVII. L. 17-95. 197

Sloth [see l. 130], or supineness, explained as a deficient love CAN.

XVII.
of finite goods.
Whence comes it yeforsake me, O my thewes ? As it is ordained, 1.73.
according to Can. 7 , 1. 53, that there shall be no ascending the
mountain by night, Dante is warned against now proceeding
farther by a sudden physical exhaustion. This law does not
prevent the spirits, who will presently appear, from running on
a level ground.
·love ofgood below its due. See 1. 96 and 130. 1. 85.
Creator, he began.— Here Virgil introduces an explanation of 1. 91 .
the divisions of Purgatory, which are grounded on a different
principle from those of Hell, described in Pt. 1 , Can. 11. For
the torments of the latter place are penal, and proportioned to
the enormity of the outward actions committed ; those of the
former are sanatory, and distinguished by the wrong affections
of heart which led to each vice. All actions flow directly from
the love of some object, or from an aversion to a contrary object,
which is founded on such an affection ; thus directly, or indirectly,
from love.
Love natural was void of errors ever.—- The term natural love 1. 94.
included, according to the schoolmen, the desire of self-preserva-
tion which is inherent in brutes, and even the appetencies of
inanimate matter, as that of fire to go upwards. But natural
love in man was said to be that love for the general idea of good
which seems inseparable from his being, and is not modified,
like particular affection, by his free will.
The other love can err.- Our affections can err by too much 1. 95.
intensity or too little, or by being set on evil, causing in these
three ways, and under limitations presently explained, the sins of
concupiscence, sloth, and malice.
N3
 198 DANTE'S DIVINE COMEDY.

CAN. While to the primal goods.— No love ofthat which is essentially

XVII.
1. 97. good, as God or virtue, can err by excess, because it should be
infinite. Other good is a derived good, or good by an impres-
sion of God's bounty, and must be loved within certain limits,
and such is the nature of earthly pleasures and riches.
1. 106. Now since to Love it never can agree.- Here Virgil begins to
explain the divisions of the malignant sinners in Purgatory.
As in Hell there were found three classes suffering for malicious
violence against God, themselves, and their neighbours, it might
be thought there were three corresponding kinds of malice to be
punished in Purgatory . But this is not the case, for violence
against self and God are not rooted in any independent affection.
For no man, strictly speaking, hates himself, and the crimes even
of the suicides and spendthrifts were perpetrated under an appre-
hension of doing themselves good.
1. 109. And since we no existence.— In like manner there is, properly
speaking, no hatred of God ; for when we present to our minds
His nature, which includes all goodness, we are so formed as
inevitably to love it. But when men present His works to their
minds, they are sometimes offended at those which are repugnant
to their corrupt wills, as His punishment of sinners ; and hereat
they blaspheme Him, apprehending and hating his dealings
rather than Himself. Therefore blasphemy was treated in Hell
as a separate offence, but is not here treated as needing a sepa-
rate reformatory discipline. [See T. Aquinas, Summ. Theol. II.
1, 29, 4, and II. 2, 34, 1. ]
1. 112. The harm we covet. ---- The malice punished in Purgatory is
therefore a malice which a man bears his neighbours, either from
an apprehension of their happiness interfering with his own
(whence the two cardinal sins of envy and pride, 1. 115 and
PURGATORY. C. XVII. L. 97.-C. XVIII. L. 26. 199

1. 118), or from an apprehension of wrong that he has suffered CAN.

XVII.
from them, whence that of anger.
This tripartite affection.- Malice, in the three cardinal sins 1. 124.
just enumerated, has been punished in the three circles of Pur-
gatory hitherto surveyed.
If this to learn or seek.- Sloth, the fourth cardinal sin, rooted 1. 130.
in a deficient love of finite or infinite good, is punished in the
circle just entered.
The love which is too freely.- Concupiscence (or the excessive 1. 136.
love of finite goods, which cannot in themselves confer bliss upon
us), constituting the remaining cardinal sins of avarice, gluttony,
and lewdness, is to be punished in three circles of Purgatory
as yet unvisited by the poets.

CANTO XVIII.
CAN.
and I the error shall disclose.- See 1. 34. XVIII.
1. 17.
The soul, whom her creation. The soul is formed with an 1. 19.
innate capacity or liability as to loving certain apprehensions :
the above becomes an actuality when she is set in action by the
presence of an object that excites them.
Your apprehensions catch. ·-· Our apprehensions of external 1. 22.
things act upon the mind throughthe medium of certain " species "
or abstractions which she forms from them, and which may
excite her inclination or aversion ; hence arises love.
'Tis nature there.-Because our radical affections are implanted 1. 26.
N4
 200 DANTE'S DIVINE COMEDY.

CAN. by nature for the most part for objects conducive to the preser-
XVIII.
vation of the individual or the race.
1. 27. Then as theflame.- Fire, through a " formal virtue" or pro-
perty derived from its essence, strives upward to approach the
Circle of Fire [ see Can. 9, 1. 30 ] , offering thus an instance of
motion produced by a " natural love " or appetency. Such a
motion, in the human mind, consequent upon love, but distinct
from it, is called desire.
1. 34. Now mayst thou see. -This exposes the error of the Epi-
cureans, who maintain that all desire, to whatever gratification
directed, is good in itself.
1. 37. For good their matter always.— Love in the abstract, or that
general inclination towards good upon which all love is founded ,
is absolutely good, but a particular love may be otherwise :
there is no more connection between these two things than
between the sealing-wax and the impressions that may be pro-
duced on it.
1. 43. Because if Love is tendered from without.— If love naturally
follows some impressions that we receive from external objects,
and from that love derive all our actions, virtues, and vices, how
can we be responsible for them ?
1. 46. As far, said he, as reason. — My teaching, says Virgil, is
but that of human philosophy, grounded on principles inherent
in our reason and consciousness : for doctrine derivable from
higher sources look to thy celestial friend. [ Compare Can. 15,
1. 76. ]
1. 49. Each form subsistent. The form of an object, in the language
of schoolmen, is an immaterial principle determining its quality
or its subsistence : in the former way, whiteness is the form of
white things, and forms of this kind are abstractions rather than
 PURGATORY. CAN. XVIII. L. 27-78. 201

CAN.
substances ; in the latter way, the soul of a man or animal is XVIII.
the form thereof, and this kind, being a substance, is called a
form subsistent. But a form subsistent, not cognate with matter
but conjoined thereto, must be a human soul. Such a soul, like
other forms, has special virtues or properties, whence an innate
property in our reason [ 1. 55 ] of necessarily agreeing in certain
propositions or axioms, and similarly in our affections of being
necessarily inclined to certain apprehensions [ 1. 57 ] . Hence
the first movements of love for any object are governed by
necessity in us as in animals [1. 58 ] , and afford no matter for
praise or blame. But this first movement of the mind is not all
that determines our actions ; there are other elements wanting
[ 1. 61 ] in the free assent of the mind to a certain end or means,
and this assent should be conformable to the recommendations
ofjudgment. The manner in which a self- determined rectitude
or pravity of the will makes a good course seem good to a man,
or the contrary, cannot be traced or comprehended ; yet the
existence of free will in man is inferred from his consciousness
of a responsibility which could only be founded on freedom :
this deduction [ 1. 67 to 69 ] is the root of moral philosophy.
· discretion in you grows.— " The eye of the rational part 1. 62.
of the soul, by which it apprehends the differences of things, in
regard how they are ordered unto some certain end."
And that same noble virtue.— The power that restrains the first 1. 73.
movements of our affections from determining our actions is
called free choice ; it is a free assent of the mind [1. 62 and 63]
conformable to deliberate judgment.
In semblance like a caldron. A round kettle may be often 1.78.
seen obliquely in such a manner that some portion of the circle
seems wanting : the same appearance was presented by the
 202 DANTE'S DIVINE COMEDY.

CAN.
XVIII. moon, as after a few days from her full, and she already rose
some time after sunset.
1. 79. And by that route in heaven. - - At about the end of the sign
Scorpio or beginning of Sagittarius, where when the sun arrives,
he sets a little to the south of the west, so that he might be seen
from Rome over the straits of St. Bonifacio, which separate the
islands alluded to.
1. 82. And the great shade. Silius Italicus appears to have called
Virgil Andinus, as if born at Andes, a village near Mantua,
whose modern name was Pietola. [ See the Bellum Punicum,
8, 595. ] There is, however, another reading of the passage.
1. 92. Asopos and Ismenos.- Rivers of Boeotia, whose banks were
frequented by the Bacchanals.
1. 100. In haste the Virgin.- After having received the promise by
the mouth of the Angel, Mary arose and went into the hill
country in haste, “ abiit in montana cum festinatione. ” [Luke i.
39. ] These and the following example of activity the sometime
indolent spirits have to keep before themselves with their own
exertions.
1. 101. And Cæsar stabbed Marseilles.- After the invasion by which
Julius Cæsar rendered himself master of Italy, he passed into
Spain, against Afranius and Petreius, who there commanded
a large force on behalf of Pompey. He attacked in the way
the refractory city of Marseilles, but finally left it to be reduced
by his lieutenants, while he hastened against the enemy, whom
he finally overthrew at Ilerda or Lerida in the modern Catalonia.
[ See Lucan, Phars. libb. 3 and 4.]
1. 118. An abbot of St. Zeno Veronese. Of this personage not even
the name has been ascertained with certainty.
1. 120. Whose mention makes the blood of Milan freeze. - The Emperor
 PURGATORY. CAN. XVIII. L. 79-136. 203

Frederic had in 1162 sacked, burned, rased, and sowed Milan CAN.
XVIII.
with salt, to revenge a repulse which he had received before
it in the preceding year. In the epithet bestowed on the severe
ruler there seems to be a faint irony, but not as if Dante had
taken to heart the fate of the rebellious city.
And one, who now has a foot within the grave.- Albert della 1. 121 .
Scala, father of Cane, Dante's patron, died in 1301, having been
Lord of Verona since 1278.
Because he put his son.— Joseph della Scala had been made 1. 124.
abbot of S. Zeno by his father, though, according to the Canon
laws, he should have been excluded from such a dignity for
both his lameness and illegitimacy . He is said at first to
have been a quiet, well- disposed man, but subsequently, consilio
medicorum tractâ muliere, vel inquinatus pice diaboli, to have aban-
doned himself to perverse and flagitious conduct; fuit enim homo
violentus, de nocte discurrens per suburbia cum armis, rapiens
multa et implens meretricibus locum illum. Moreover , when his
father recalled from banishment his political opponents the
Counts of S. Bonifacio , Joseph attacked them at their villa upon
an islet, and killed a considerable number. [ See Benv. da Imola.]
And those who suffered not. ― -When Eneas was in Sicily, 1. 136.
many of his followers who desired to settle there, and to avoid
the toil and peril of a longer navigation , raised a mutiny which
he suppressed with difficulty. On his departure, however, he
permitted some of the women and old men, and others who
cared nothing to make themselves a great provision of renown
[nil magnæ laudis egentes] , to remain behind under the protec-
tion of King Acestes. [En. 5, 751 , & c. ]
 204 DANTE'S DIVINE COMEDY.

CANTO XIX.
CAN. About that hour. -- This alludes to the well-known coldness of
XIX .
1. 1.
the hour preceding sunrise, when the last influences ofthe day's
heat have been exhausted, and were supposed to succumb to the
frigidity of the earth or of some planets, as the pale Saturn, or
the Moon, which seems on frosty nights most powerful.
1. 4. When Geomants. -― The Geomants professed a kind of divi-
nation, derivable from the chance movements of the hand, which
were thought under certain circumstances to be controlled by
spiritual agencies, or by an occult law of nature, in a manner
answerable to their objects. They employed the following
process : A person made on the ground or on paper a row of
points without counting them, and repeated the operation till
he had sixteen rows ; then the points in each single row were
linked together, two by two, till at the end of it remained either
a single point or a pair ; then from the points ending four rows
a combination was constructed, which might exhibit sixteen
varieties of figure, to which they gave the names Gladness,
Sadness, Greater Luck, Lesser Luck, Gain, Loss, Lad, Lass, &c.;
and by different ways of grouping four of the rows together,
they made in each experiment sixteen combinations, from whose
appearances they drew their auguries by rules exceedingly
complex . The verse before us intimates that the figure called
Greater Luck [ Fortuna Major ] was traceable in some constel-
lation or set of stars that rose a little before the sun at about
the period of the vernal equinox ; but the particular stars
referred to do not seem very clearly ascertained. Landino says
they were the last stars in Aquarius and the first in Pisces.
 PURGATORY. CAN. XIX. L. 1-39. 205

But Philalethes, having ascertained the Geomantic figure to be CAN.

XIX.
**
**
like the following * 9 finds a greater resemblance to it (which

is far, however, from being unequivocal ) in the constellation of

the Dolphin.
I met in dream. Compare 1. 58, whence this woman appears 1. 7.
to represent the deceitful pomp and pleasure of the world, which
is the motive of those sins of concupiscence whose punishments
Dante has yet to see.
On whom I gazed. d The moral of the following transforma- 1. 10 .
tion appears to be represented by Pope's well-known lines :-

" Vice is a monster of such hideous mien,

As to be hated needs but to be seen ;
But seen too oft, familiar with her face,
We first endure, then pity, then embrace."

I am the Syren sweet. — But Ulysses, according to the classics, 1. 19.

resisted the Syren's allurements. Perhaps this one represents
his more seductive temptress, Circe [see on Hell, Can. 26 ] ;
the confusion being such as is incidental to dreams.
A matron by my side. This perhaps represents Beatris, at 1. 26.
whose commission Virgil had undertaken the guidance of Dante,
and was about to expose to him the consequences of evil concu-
piscence ; or she represents some heavenly or scriptural influence
which rouses up our reason, by whose sole strength the truth
may be then discovered to us.
And by the new sun backt. - -It is now the morning of Easter 1. 39.
Tuesday, and the poets have their faces turned a little to the
south of the east, having gone a quarter of the way round the
mountain.
 206 DANTE'S DIVINE COMEDY.

CAN. -blest are those that grieve. -Comprehensively understood,

XIX.
1. 50. this blessing is an exhortation to bear all such annoyances, labours,
and perils, as the spirits in the preceding circle have too much
declined.
1. 58. Hast seen that olden witch. ---- See on line 7. " This is but a
repetition," Virgil intimates, " of thy former vision, which is not
unknown to me. Seize the moral of it, but indulge thy fancy
no farther in reverie."
1. 62. Thine eyes upon that guerdon. - Compare Can. 14 , 1. 148.
1. 64. As hawk, from poring on his feet. - From an inert attitude.
1. 70. When the fifth circle. - That of avarice [ see 1. 115 ]. The
punishment [ 1.72] expresses the degradation of the soul which
is constantly intent on material acquisitions. [Ibidem. ]
1. 79. Of lying prone. If you have no sins to purge in this circle,
take the way to the right, says the spirit, unable to see the new
comers, and surprised at their readiness to go onward.
1. 84. The secret covered in the speech. The curiosity intimated
about the condition of the strangers.
1. 87. To that, my longing features. — A wish to converse with the
spirit.
1. 91. · ripens that, I cried. - The purity of the will.
1. 100 Between Sestri and Chiaveri. — The river Lavagna separated
these two towns on the Genoese coast, and gave the title of
Counts to the nobles of the Fiesco family, who, supported by
the Grimaldis, had long contended with the Dorias and Spinolas
for supremacy in their native city, from which they were expelled
in 1270. Ottobuono , of this family, was made Cardinal by his
uncle, Innocent the Fourth, and in 1268 employed as legate in
England, where he effected a reconciliation on equitable terms
between the sovereign, Henry the Third, and the worsted barons,
 PURGATORY. C. XIX. L. 50.-C. XX. L. 1. 207

In 1272 he conspired with the exiles of his family and party to CAN.
XIX.
put Genoa in Charles of Anjou's possession, and in 1274
obtained a sentence of interdict against his countrymen in
reprisals for some depredations committed on his property. Two
years after the Fieschi were restored to their homes by a treaty
which Pope Innocent the Fifth procured by his last exertions.
Ottobuono, having in the same year succeeded him by the title
of Adrian the Fifth, repealed the interdict he had solicited him-
self, but remained in possession of the tiara only a month and
ten days [1. 103] . The charge of avarice Dante brings against
him is not substantiated by other writers, but might derive a
plausible colour even from the facts just mentioned.
Err not ; I am a fellow servant. —Compare Apoc. 22, 9. 1. 134.
They shall not marry nor. — “"For in heaven they neither marry, 1. 137.
nor are given in marriage " [ Mark xii. 25 ] . A citation referring
generally to the dissolution of earthly ties in the next life, or to
the Pope's common repute of being " the Church's Husband."
By which I ripen. - See on line 91. 1. 141.
I have a niece out yonder. - Alagia de' Fieschi, wife to the 1. 142.
Marquis Moroello Malespina, a generous patron of Dante's. He
glances, in the following lines, at the ill conduct and reputation
of several of her noble kinswomen.

CANTO XX.

As better will. - In deference to the request, says Dante, of CAN.

XX.
the elect spirit, whose desire was of course wiser and purer than 1. 1.
 208 DANTE'S DIVINE COMEDY.

CAN. my own, I desisted from the conversation, though with unsa-

XX.
tisfied curiosity. [See last Can. 1. 139, & c. ]
1. 9. Approach the other way the marge too near.- Couching in great
numbers from the margin of the terrace inwards, and leaving
little room for the poets to walk by.
1. 10. The more be thou accurst, O she-wolf old. — Avarice, or the
genius of the Papacy ? The personage last introduced as speak-
ing prepares us for a reference to either.
1. 15. When shallone come ? -Dante returns to the hope, expressed in
Hell, Can 1, that a reformer, as there figured by the greyhound,
shall deliver the world from the usurped political power of the
Vatican.
1. 25. -O good Fabricius.— Of the Roman general, who withstood
the overtures of Pyrrhus, the mention was probably suggested
to Dante by Eneid 6, 844. He asks in the Convito, where
speaking of the special providences which had exalted the Roman
empire, "Who will believe that Fabricius had not a divine
inspiration, to refuse, as it were, countless riches, that he might
not forsake his country? "
1. 32. Which Nicholaus gave the maids.-- Referring to a story of an
Armenian bishop, who, having learnt that a certain decayed
gentleman, yielding to extreme necessity, was about to make
prostitutes of his three daughters, generously rescued them by
introducing into the house by night three bags of gold, which
enabled their father to portion off and marry them.
1. 40. I answer not for. — I discover myself, not because you can
benefit me by obtaining my relatives' intercessions, which would
be inefficacious or not forthcoming, but from reverencing in you
the grace which makes you a spectator of Purgatory.
1. 43. I was the tap-root of that evil tree. - The founder ofthe French
 PURGATORY. CAN. XX. L. 9-45. 209

dynasty which now embroils the affairs of Italy, Flanders, and CAN.
XX
almost of all Christendom.
But if Douay, if Ghent. - A woe is prepared for France, 1. 45.
which will avenge, the spirit intimates, the Flemish cities lately
oppressed by her tyranny. Guy, Count of Flanders, having
been the ally of England against France, was in 1297 excluded
from a treaty between these two nations, and left unaided to
contend with Philip the Fair. Pressed by the army under
Charles of Valois, he sued for peace, and it was agreed he
should go to Paris to throw himself on the mercy of the French
king, under the private stipulation that he might return safely
if no peace could be concluded within a year. Philip, when he
had in his power the Count, accompanied by his two sons and
many of the Flemish nobles, refused to be bound by the
stipulations of the general his brother, and made prisoners of the
suppliants. He then personally occupied the chief Flemish cities,
where the wealthier burghers were attached to his interest. The
expenses of his visit, however, gave rise to a struggle between
these and the inferior class in Bruges, during which the dema-
gogues, Konigh and Breyl, a weaver and butcher respec-
tively, were thrown into prison, but speedily delivered by the
mob; eventually they were, however, compelled to leave the city
by the interference of the French governor, who from that time
commenced a series of new exactions, and deprived the muni-
cipality of its privileges. At last the body of the citizens rose
against him, they recalled their ancient leaders, and the
foreigners in Bruges were savagely massacred. The other
cities rose in succession ; the son and nephew of the Count
headed the revolt, and the French in 1303 sustained a decisive
defeat with great slaughter at Coutray, where the fine cavalry,
VOL. IV. 0
 210 DANTE'S DIVINE COMEDY.

XX. comprising many of their nobles, crowded together in an incon-

CAN.
venient locality, was miserably destroyed by a rude and club-
armed militia.
1. 49. My name in yonder world was Hugh Capet.- Probably not the
king of that name, but his father, the Count of Paris, commonly
called Hugh the Great. That the name of Capet has been ap-
plied to both these personages, is stated by Anquetil. Dante
appears, however, in some measure to have confounded them.
1. 52. I was a butcher's son in Paris town. - Hugh's ancestors had
for several generations been Counts of Paris ; but the present
fabulous tradition is mentioned by Villani. " Hugh Capet," he
says, “ upon the failure of the lineage of Charlemagne, was king
of France in the year of Christ 987 ; and some write, that his
progenitors were always dukes and of illustrious lineage, and
that his mother was sister to Otho the First of Germany, but by
most it is said that his father was a great and rich Parisian
burgher, and by hereditary trade a butcher or a dealer in cattle ;
but through his great riches and power, when the dukedom of
Orleans had become vacant, and was to go with a woman, he
married her, whence was born the said Hugh Capet, and by him
was the whole realm of France governed, and he reigned twenty
years."
1. 61. Before the enormous dowry of Provence, acquired by Charles
of Anjou, St. Louis's brother, with the hand of Beatrice, daughter
of Raymond Berlinghier.
1. 66. Took Normandy and Gascoigne and Ponthieu.- Normandy
had been taken from the English under John.
In 1295 Edward the First, as a vassal of the King of France,
had been cited to trial before his peers for contumacy ; he was
induced to obtain a revocation of the act by giving up the strong
 PURGATORY. CAN. XX. L. 49-69. 211

places in Gascony, Ponthieu, and Guienne, Philip alleging that CAN.

XX.
he exacted this submission only to keep up appearances as his
feudal superior, and would quickly restore the provinces. This
engagement he subsequently violated, and Gascony and Pon-
thieu became appendages of the French crown, though the
arms of Edward obtained in 1299 a treaty which restored him
Guienne.
Charles entered Italy.- Charles of Anjou. [See notes on Man- 1. 67.
fred in Can. 3.]
He butchered Conradine. — Conradine, grandson of Frederic 1. 68 .
the Second, had not attained his majority, when he led an army
of Germany to recover from Charles of Anjou his hereditary
dominions of Naples. He was defeated in the battle of Taglia-
cozzo, which has been referred to in Hell, Can. 28, 1. 17, and
taken some days after the battle. Charles of Anjou caused him
to be tried for his life before a parliament in Naples, where,
against the opinion of nearly all the jurisconsults, he was con-
demned to be beheaded. So great was the indignation excited
by this sentence, that the judge who pronounced it was stabbed
in open court by Robert, Count of Flanders, Charles's own son-in-
law, and no one dared notice the homicide, which availed not,
however, to save Conradine.
To heaven Thomas Aquinas.— This great schoolman died in 1. 69.
1274, on his road to Lyons, where he had to join a general
council of the Church, in which proceedings were expected to
be instituted which closely concerned Charles of Anjou. The
monarch, it was reported, had inquired of him beforehand which
way he would vote, and receiving no satisfactory answer, was
induced to employ one of his own physicians (who accompanied
0 2
 212 DANTE'S DIVINE COMEDY.

CAN.
XX. Aquinas from Naples, or joined him at some station on the
journey) to give him poison.
1. 71. Which makes another Charles. - -Charles of Valois, brother of
Philip the Fourth, visited Italy in the autumn of 1301 , having
been invited by Boniface to assume the functions of peacemaker
in Florence, and designing to proceed thence to Sicily, to assist
his royal kinsman, Charles the Second of Naples, in the war
with Arragon.
1. 74. That Judas jousted with.- By the spear of Judas understand
treachery. When Charles of Valois was at Bologna in his way
to Florence, he received messengers from both parties in the
latter city, those on one side simply tendering him homage, the
others endeavouring to fill his mind with suspicions of their op-
ponents. He thought the authors of the caution his best friends,
and conceived thenceforth a deadly prepossession against the
Whites. And fearing to present himself immediately in Florence,
he turned out of his way to visit Rome, where he stayed till a
change in the Florentine priorate, in some degree favourable to
his admission, had been brought about by the negotiations of
Boniface. He then set out again, and was conveyed as far as
Siena by the emissaries of the Black party, who presented him
seventy thousand florins. He thence sent ambassadors to the
municipality, desiring his admission in the functions committed
to him by the Pope, averring that his sole desire was to re-
establish peace in the party of the Church, that a prince of his
blood had never betrayed those he dealt with, and so on. The
priors agreed to admit him, but exacted letters under his sign
manual, guaranteeing that he would assume no title and occupy
no jurisdiction in the city, and would change nothing in its
laws. On these terms he entered Florence on about the 1st of
 PURGATORY, CAN. XX. L. 71-86. 213

November, ensconced himself in the Oltrarno suburb, and gra- CAN.

XX.
dually surrounded himself with armed men of the Tuscan
Guelfs. Several disturbances being raised by the Black party,
he requested to have the keys of this suburb given him, pro-
mising to use his trust only to punish malefactors, and to support
the laws. No sooner had he prevailed, than Corso Donati and
other exiles entered the city, whom Charles vowed that he
would punish, but is said to have been privy to their violence.
For some days after the city was full of disorders : men were
murdered, houses pillaged, and noble maidens married by com-
pulsion, --- Charles of Anjou caring for none of these things.
Then a new priorate was established under his auspices, com-
posed entirely of the Black party. That winter he again
visited Rome, and applied for a subsidy to the Pope, who told
him, " I have put thee in the fountain of gold." Upon this hint
he returned to Florence, and a forged conspiracy was soon
brought forward, on pretext of which numbers of the citizens
were banished, and their property confiscated by the munici-
pality, with, no doubt, some emolument to the French prince.
Thereby no land.- Carlo Senzaterra, or Charles Lackland, was 1.76.
a nickname already acquired by Charles of Valois by his ope-
rations in foreign states, as Flanders, Florence, and Naples.
That other Charles.- The son of Charles of Anjou, who had 1. 79.
been captured in a sea-fight by the Arragonese in 1282, and
after having been threatened with the block was kept prisoner
till after his father's death in 1285, when he was liberated on
humiliating terms. He then became King of Naples ; and in
1305 married his daughter Beatrice to Azzo, Marquis of Este,
an aged bridegroom for her, and infamous by his cruelties.
I see thefleur-de-lis Anagni gain. - Alluding to the assault on 1. 86
03
 214 DANTE'S DIVINE COMEDY.

CAN.
XX. Boniface the Eighth, perpetrated in 1303 by the Colonnas and
other allies of the French king, when the Pope was kept a pri-
soner several days and subjected to the greatest indignities. It
is said the conspirators had designed at first to murder him,
but he daunted them by awaiting them in his full pontifical
robes at the altar with the dignity of a martyr. He was
rescued by the people of Anagni, but died soon after at Rome
from a fever brought on by chagrin and anger.
1. 93. Into the temple his ensigns.- Alluding to Philip's infamous
proceedings against the Templars, who were seized throughout
France in October 1307, and tortured to extort confessions of
the most monstrous crimes. It is said that fifty-seven were
burnt at once near Paris by a slow fire, maintaining their
innocence to the last moment. The grand master and some of
the highest dignitaries confessed, under fear of torment, some of
the crimes laid to them ; they then recanted, and were executed ;
but their admissions still furnished a pretext to abolish the pro-
perty of the order, for the suppression of which a bull was ob-
tained from Clement the Fifth.
1. 97. -of the makeless bride [ matchless bride].-St. Mary. [ See
1. 19 to 24.]
1. 102. Then do we of Pygmaleon recite. The brother and mur-
derer of Sichæus, Dido's husband. [ See Virgil, Æn. 1, 349,
et seq. ]
1. 106. OfMidas avaricious.- Dante took this well-known fable from
Ovid, Met. 11.
1. 109. The foolish Achan. - See Joshua, c. 7.
1. 113. We praise the kicks.- Heliodorus, an emissary of Seleucus
Philopator, attempting to plunder the Jewish temple B.C. 176,
was repelled by a rider on a winged horse, miraculously mani-
 PURGATORY. C. XX. L. 93.-C. XXI. L. 23. 215

fested to him through the medium of two senses. [ See Macca- CAN.
XX.
bees, 2, 3.]
Polymnestor, who murdered. - See on Hell, Can. 13, 1. 21, and 1. 115 .
Virgil, Æn. 3.
The mountain tottering.- Explained next Canto. 1. 128.
So strongly, certes, never Delos. — The wandering island fixed 1. 130.
by Neptune to give protection to Latona when jealously pursued
by Juno. She gave birth on it to Apollo and Diana, considered
here as the Sun and Moon. [Ovid, Met. 6, 333. ]

CANTO XXI.

The thirst connatural. - The love of knowledge, which had CAN.

XXI.
been excited in Dante, as we saw in last Canto, 1. 140. This 1. 1.
affection is innate in man, and tends to lead him from study to
study beyond all that is created and made ; for he cannot com-
prehend any effect till he has comprehended the cause, and thus
can he have no complete satisfaction of his desire till he know
all things in the knowledge of their First Cause. " And this is
life eternal, that he may know the only true God ; " and such was
the water promised the woman of Samaria. [ See on Par., Can.
4, 1. 124.]
And lo! as teacheth Luke. See ch. 24. 1.7.
A shade came. — The poet Statius [ Caius Papinius] , named 1. 10.
in 1. 91 , who is departing from the circle. He lived under
Vespasian, Titus, and Domitian. [ Vid. seq. ]
The marks he carries. -The P's left on Dante's forehead . 1.,23.
0 4
 216 DANTE'S DIVINE COMEDY.

CAN. But because she.- Atropos, one of the Fates, who regulates
XXI.
1. 25. the termination of our lives.
1. 28. His soul, that is thy sister. — The tone of Statius's recent ex-
pressions appeared to intimate that he was above all communion
with a lost spirit like Virgil. To deprecate this sentiment
Virgil gently insinuates, "there are ties that connect me, even in
my condition, with this living man, with whom you also are con-
nected by sympathy, as a joint heir with you of blessed immor-
tality ; some ground may still be left, according to these cir-
cumstances, for communion between your soul and mine, which
are surely human, which are sisters.
1. 30. As yet she vieweth not. - Is in want of a spiritual eyesight to
discern the condition of spirits.
1. 44. The heavens, in that which hence. - When a spirit, whose
origin is from heaven, returns thither, there is change here, but
none from the ordinary operations of the spheres.
1. 48. Above the short. -See Can. 9.
1. 50. Never comes Thaumantias. - A frequent name for Iris,
daughter of the Titan Thaumas.
1. 52. No farther ever climbeth arid gas. —Dry exhalations, or smoke,
says Aristotle, cause wind, and moist exhalations cloud or
rain.
1. 54. - St. Peter's vicar. - See Can. 9, 1. 127.
1. 68. For 66 a thousand years," read " five hundred years."
1. 87. For " hadfaith not found," read " by faith not bound.”
1. 89. That Rome required me of Toulouse.— But Statius was born at
Naples, or at least his father, who was of Epirote extraction, had
dwelt there from the time he left his first settlement at Sellè, in
Lucania. Dante is said to have confounded the poet with
Statius Surculus or Ursulus, a rhetorician of Toulouse in the
 PURGATORY. CAN. XXI. L. 25-94. 217

time of Nero, and this by the delusive authority of Lactantius CAN.

XXI.
Placidus, a commentator on the Thebaid.
To deck my brow. -Statius was thrice crowned with laurel 1. 90.
for poems recited at the public games. He missed the prize,
however, in one of his last contests. His father had been a pre-
ceptor, and likewise a poet.
Of Thebes I sang.- The Thebais, an epic in twelve books, is 1. 92.
devoted to the wars ofthe sons of Edipus. Ofthe Achilleis Statius
finished only two books, which are occupied by the hero's infancy
and boyhood. Beside these he has left us the Sylvæ, a collection
of occasional poems, with which Dante, owing to his mistake
about the author's birthplace [ see last note], is thought to have
been unacquainted ; indeed, the date at which the work was
re-discovered is placed beyond his times. I cannot readily
accept this opinion ; there are scarce any materials existing,
except his own works, for a biography of Statius ; and I find in
the Sylvæ some unaffected intimations of a personal character,
which Dante, as it strikes me, has exerted himself to re-express.
[See the following notes.]
The sparks, to which. -On Statius's admiration for Virgil, 1. 94.
compare the epilogue to the Thebais, also the lines, —
" Quippe te fido monitore nostra
Thebais, multâ cruciata limâ,
Tentat audaci fide Mantuanæ
Gaudia famæ."-SYLVE, 4, 7, 25.

And it is to this sympathy that Statius owes the manifest favour

and predilection with which Dante regards him, and which
have given, I think, a warmer tone to the line above noticed, —
" His soul, which is thy sister, like as mine."
 218 DANTE'S DIVINE COMEDY.

CANTO XXII.

CAN. into circle sixth.- Of gluttony. [ See last page of the

XXII.
1. 2. Canto.]
1. 6. Are those who thirst.- From the text, " Blessed are those that
hunger and thirst after righteousness," applied here in Purgatory
to the spirits who have recovered from that craving for riches,
than which nothing can be more contrary to the love of justice.
ibid. no further word they mixed. Maybe Dante remarks in
this text the omission of the word " hunger," which was designed
to avoid confusing the reader by seeming reference to the virtue
lacked by gluttons. (For the benediction applies to the circle
which the poets have traversed, not to that they are entering. )
There was naturally some difficulty in fitting one of the Beati-
tudes to the place chastising each cardinal sin.
1. 13. - when Juvenalis came.-Juvenal the satirist had lived con-
temporaneously with Statius, and had paid a compliment to the
merit of his Thebais, and the honours he obtained by it, in Sat. 7,
1. 82, & c., where, however, he sneers at the author's poverty.
Juvenal died about thirty-five years after Statius.
1. 34. Now therefore know that avarice. -- As the right rule of
spending is to hold a middle way between the two extremes, so
those who keep too far aloof from avarice, must expose them-
selves to the guilt of prodigality. This vice appears less un-
becoming than avarice to a liberally cultivated mind ; and it
being once desired to make Statius pass 1200 years in
Purgatory, that he might see the day of Maro and Alighieri, he
could hardly have been detained any of that time under an im-
putation less " dishonouring." But had Dante no " grounds
more relative than this " for his judgment of Statius's character ?
 PURGATORY. CAN. XXII. L. 2-70. 219

CAN.
Perhaps he found such in various passages of the Sylvæ, which XXII.
indicate a faiblesse in Statius for magnificent houses, gardens,
and galleries, and for the pomp of hospitality ; perhaps in a
sentiment occurring in a description of a funeral,—
66 ferat ignis opes hæredis,"
("Let the pyre bear the riches of the heir,")—

which has something truly veaviêdv; perhaps even in Juvenal's

mention, in the passage above cited, of the impecuniosity to
which Statius had been reduced the very day of his greatest
triumph.
-O accurst respect. — Thus Virgil in the third Æneid, l. 56, 1. 39.
" Quid non mortalia pectora cogis,
Auri sacra fames ?"

and note that the prodigal takes alarm at the effects of avarice,
because he who lavishes to-day may be more strongly tempted
to covet hereafter, as is pointed out in Aristotle's Ethics.
Myselfnow whirling at the woful joust.- That is, punished in 1. 42.
hell for prodigality, according to the description given of the
seventh circle, which may be consulted upon the two next
triplets. [ Hell, Can. 7. ]
Replied the minstrel of Bucolic lays. — The Bucolic or pastoral 1.57.
poems are mentioned in preference to the Eneid, because it is
shown in 1. 70 that in some passages they contained more
momentous instructions.
From what thou harp'st with Clio. -- The historic muse. 1. 58.
There where thou sang'st.— An allusion to the fourth Eclogue 1. 70.
[from 1.5 ] , which was supposed to contain a prophecy of Christ's
coming, founded on the Sibylline books.
 220 DANTE'S DIVINE COMEDY.

CAN. That whomsoe'er Domitian might condemn. This emperor

XXII.
1. 83. persecuted the Christians, A.D. 95.
1. 88.
And ere my verses, -i.e. before the composition of the Thebaid,
which describes an expedition of some of the Danai [ Pelopon-
nesians] against Thebes.
1. 90. But kept a covert Christian. - - The account of Statius's con-
version appears a pure invention. The compassion attributed
to him for the martyrs appears, however, to suit the general
tenderness and warmth of his disposition, which is strongly
impressed upon his Sylvæ.
1. 97. Where is our classic Terence. - Terence, Plautus, and
Cæcilius were the well-known Roman comic writers ; Varro the
author of the Bellum Punicum, a lost epic ; these lived before
the Augustan age. Persius the satirist was cotemporary with
Juvenal and Statius.
1. 101. Are with the Greek. - Homer, mentioned with the same
distinction as in Hell, Can. 4.
1. 105. On which our foster-mothers. — The Muses.
1. 106. Euripides, Anacreon. — Euripides the Attic tragedian, and
Anacreon the lyric poet, are well known. Agatho was a tragic
writer mentioned in Aristotle's Poetics, as having taken his own
invention, not history or mythology, for the groundwork of his
compositions. Simonides of Cos was a writer of dramas, elegies,
and epigrams, cotemporary with Pisistratus.
1. 109. Of whom thou sang'st.--Here follow persons named in the
Thebais down to 1. 112, then others from the Achilleis.
Antigone, daughter of Edipus, was put to death for burning
the corpse of her brother Eteocles, to whom the funeral rites had
been forbidden by Creon.
1. 110. Deiphile, the pilgrim wife Argia. - The daughters of King
 PURGATORY. CAN, XXII. L. 83-142. 221

Adrastus, who were simultaneously married to Tydeus, a XXII. CAN.

Thessalian prince, and Polynices (the exiled brother of Eteocles),
when they had taken refuge in the Argive palace. When the
sons of Edipus had fallen by each other's hands, Argia went to
the battle-field before Thebes to bury her husband Polynices ;
she met Antigone similarly employed, and shared her fate, as is
related in the Thebais towards the end.
Ismene, sad as was her wont. — Another daughter of ŒŒdipus ; 1. 111 .
Statius describes her mourning for her husband Atys, killed in
battle by Tydeus, viii. 598.
Who pointed out the well-springs of Langia. - — Hypsipyle, the 1. 112.
Lemnian princess mentioned in Hell, Can. 18. After Jason
had deserted her, she was taken by pirates, and sold to Lycurgus,
King of Nemea, who had occasion to employ her as a wet-nurse.
She was seen on the roadside by the Argive army, on its march
towards Thebes ; and to show them a spring [Langia] , deposited
on the grass the royal infant, which, ere she returned, had been
mortally bitten by a serpent. For the rest of her tale, see on Can.
26, 1. 94. [ Stat. Theb. lib. 5. ]
Thetis, Tiresias his child. — Thetis was the mother of Achilles, 1. 113.
a sea-goddess, though here strangely treated as a mortal ; the
child of Teresias was Manto, the enchantress, whom we have
seen in a lower place than Limbo, though Dante appears to have
forgotten it. [Hell, Can 20. ]
And with her sisterhood Deidamia. - The daughters of 1. 114.
Lycomedes, with whom Achilles was educated in female apparel.
According to Statius, he went out with them as a Bacchant, and
found means thus to violate Deidamia.
Holy Mary thought more how, - In saying, " They have no 1. 142.
wine" at Cana in Galilee.
 222 DANTE'S DIVINE COMEDY.

CAN And early Roman dames.—Their abstinence, enforced by early

XXII.
1. 145. republican law to prevent indecorous conduct, is noticed by
Valerius Maximus, lib. 2, c. 5.
1. 153. Which made him great. - For " among those born of woman
has not arisen a greater than John the Baptist," is the well-known
expression of our Saviour.

CANTO XXIII.
CAN. That small birds watching. - In the pastime of hawking.
XXIII.
1. 3.
Do thou my lips, O Lord. " Labia mea, Domine." " O Lord,
1. 11.
open thou my lips, and my mouth shall show forth thy praise.”
Not for God's praise, nor even rational speech, but for the gra-
tification of appetite had the lips of these spirits been as yet
employed most strenuously.
1. 25. Not so, Ithink, had Erisicthon been. -Afflicted with incurable
hunger by the vengeance of Ceres, Erisicthon had several times
sold into slavery his daughter, who, gifted with the power of
Proteus, had as often contrived to return to him. When he could
do this no longer, he died gnawing his own flesh. [Ovid.
Met. 7, 737.]
1. 30. When Mariam's teeth.- Mariam, a Hebrew lady in Jerusalem,
during the siege under Titus, when she could no longer sustain
the lawless champions who continually visited her dwelling, slew
and boiled her own child, ate part of his flesh, and offered the
remainder to the horrified marauders, " who could relinquish to
a mother nothing else." [Josephus, 7, 15. ]
 PURGATORY. C. XXII. L. 145.-C. XXIII. L. 85. 223

All those that OMO. - Italian for " man." To these three XXIII. CAN.
letters the outline of the eyeballs, eyebrows, and nose was 1. 32.
thought to present a resemblance, which would naturally be more
conspicuous as the features were more emaciated.
And I Forêse's features recognised. —Forese, the brother of 1. 48.
Corso Donati, of Gemma, Dante's wife, and Piccarda, presently
to be mentioned, had been a boon companion of Dante's [see
1. 116 ], till they were separated, it is said, by political differences,
Forese adhering with all his family to the Black party, Dante to
the White. No illustrations have been added to the character
Dante gives him.
• But say what starves you thus ? - The difficulty is more fully 1.58.
propounded and answered in Can. 25 from 1. 20 to the end.
Nor only once. —- See Can. 24, 1. 103, where another tree 1. 70.
appears, having the same virtue of infusing hunger.
to say Eli.-" Eli, Eli, lama sabachthani." " My God, my 1.75.
God, why hast thou forsaken me ?" The spirits undergo their
willing penance from the same love of justice which was the
principle of Christ's great sacrifice.
"How now," I said. - Dante, knowing that Forese had been 1.76.
an epicure, or irreligious, to nearly his last moments, inquires
why he has not been detained a term equal to that of his life on
the outside of Purgatory, but on the contrary has begun his
penance before five years [1. 78 ] have elapsed from his decease.
[See Can. 4, sub fin. ]
"My Nell," said he. - Nella, wife of Forese Donati, whose 1. 85.
original family-name is unknown, is described as an amiable
and strictly virtuous woman, who kept herself free from her
husband's gluttonous habits, while under the daily necessity of
preparing costly dishes for him. She admonished him against
 224 DANTE'S DIVINE COMEDY.

CAN. his fault while living, and offered up for him, when dead, her
XXIII.
incessant orisons, to which Dante has attributed such efficacy.
1. 94. 1 For of Sardinia's Barbary.—I have used the last word for the
Italian " Barbagia," derived from Barbaries, as feggia from
feriam. This name was formerly given to a mountain in the
interior of Sardinia, inhabited by a remnant of Saracens, or
more aboriginal barbarians, whom the Genoese, even perhaps
the Romans before them, had failed of bringing into subjection.
They were almost destitute, it is said, of faith, government, and
manners ; the marriage tie had among them no sanctity, and the
garments ofthe women no opacity.
1. 96. - than that wherein she hath to dwell ; - viz. among the
author's fair concitoyennes.
1. 102. To walk with. - These were both displayed, according to
Benvenuto, and artfully improved. " No artisans," he says, “ in
the world, have so many various tools or delicate implements
for the exercising of their craft, as the ladies of Florence possess
for the enhancement of their persons. For, not content with
their natural loveliness, they strive ever to make some addition
thereto, and against all defects they discreetly fortify themselves
with art incredible. For shortness they rectify with a high
slipper, they whiten a sallow skin, make a pale face ruddy, their
natural hair auburn, their teeth like ivory, mamillas faciunt breves
et duras."
I know not what particular pulpit-censures the Florentine
women drew on themselves by their décolletée habits. Probably
many such had preceded the enactment of a law which, in 1324,
according to Villani, placed feminine apparel and ornaments
under severe restrictions.
1 110. The coming oftheir woes. —- .Allowing about sixteen years as a
 PURGATORY. C.XXIII. L. 94.- -C . XXIV. L. 19. 225

CAN.
limit for the term of this prophecy, we may suppose Dante to XXIII.
have written it while his hopes yet augured a serious result from
the Emperor Henry the Seventh's invasion of the Florentine
territories, A.D. 1313.

CANTO XXIV.

Where's Piccarde ? — The sister of Corso and Forese Donati, XXIV

CAN. .
of whom farther particulars will be given under Paradise, 1. 10 .
Can. 3.
Lo, Bonaggiunta.- Bonaggiunta degli Orbiciani, a poet and, 1. 19.
it is said, orator of Lucca, had been intimate with Dante, and
carried on a poetical correspondence with him. Our author,
however, names him in the De Vulgari Eloquio as one of those
writers who employed a provincial idiom, and neglected the true
standard of Italian purity. His style is strongly characterised
by conceits and tricks of art. The following sonnet treats ap-
parently on the danger of falling out of love.
" Wounded, I pray my wounder to beware
Lest me, by plucking out her barb, she slay ;
For many dying I have seen, that were
Not kill'd by wound, but weapon drawn away.
For this I will my wound in quiet bear,
And live with patience, if but live I may ;
For all he conquers, who will not despair ;
A man by patience wins in every fray.
I ask then of thy mercy, O my light,
Sweet lady, and my solace all alone,
Withdraw not from my deadly wound thy spear ;
Choose not, for God's love, I should perish quite ;
My sorrow's port I hope to find anon ;
My heart has learnt not by long pain to veer."
VOL. IV. P
 226*** DANTE'S DIVINE COMEDY,

CAN.
XXIV . Had once the Holy Church. -- This was Martin the Fourth,
1. 22. who had been Pope from 1281 to 1285, His original name
was Simon ; he was born at Brie in Champagne, but had been
prebendary of Tours, as the next line intimates ; was made
Cardinal by Urban the Fourth, and served that Pope and Gre-
gory the Tenth as legate in France, He succeeded Nicholas the
Third by the influence of the French party ; and whereas his
predecessor had abetted the revolt of the Sicilians against Charles
of Anjou, and the perfidious machinations of Peter of Arragon
to obtain the crown of the island, Martin threw all the weight
of his power into the opposite scale, with apparently a stern but
honest policy, though he is accused of too much subserviency to
the French prince ; he completed, also, for a time the subju-
gation of Romagna to the Holy See [ see Hell, Can. 27 ] . He
maintained with a high spirit the prerogatives of his office ;
and kept his character clear from all charges of simony and
nepotism, though he could not from that of gluttony,
1. 23. Bolsena's lampreys and its good " vernace.” — Frà Pipino, a co-
temporary of Dante's, who flourished about the year 1320,
mentions the partiality of Martin for the eels of Lake Bolsena
[ Lacus Vulsinus] , which he used to batten with milk, and stifle
in the choice wine called " vernaccia ; " to the misuse of such
dainties was his last disease attributed. These habits were al-
luded to in the epigram-

" Gaudent anguillæ- quod mortuus est homo ille,

Qui quasi morte reas- excoriabat eas.'

1. 29. By Ubaldin o' th' Pila.- The Pila, a Castle in the Mugello
valley, was a hereditary residence of the Ubaldini family. The
Ubaldini here mentioned lived in the middle of the thirteenth
 PURGATORY. CAN. XXIV. L. 22-51. 227

CAN.
century, and was brother to the Cardinal Ubaldini, alluded to XXIV .
in Hell, Can. 10, and father of Ruggieri, Archbishop of Pisa.
[See Hell, Can. 33. ] He is reported, according to Benvenuto da
Imola, to have had a choice bill of fare laid before him every
morning by his steward, and always to have proposed some ad-
ditions to it.
and Boniface. - Bonifazio, of the noble family of the 1.29.
Fieschi of Genoa, nephew of Pope Innocent the Fourth, was cre-
ated Archbishop of Ravenna by Gregory the Tenth in 1274, and
in 1285 was employed by Honorius the Fourth as legate in
France, to negotiate, in concert with the King of England, a
peace between Philip the Fair and Alfonso of Arragon, by ob-
taining from the latter the liberation of Prince Charles of Naples.
[ See Purg. Can. 20. 1. 79. ] He died in 1295, after his return
to France ; he is said to have been a good orator, and a friend
of the poor, to whom he allowed corn from his garners in times
of scarcity.
I saw Messer Marchese. - Called, by one authority, Marchese 1. 31.
Ordelaffi, by others Argugliosi, a nobleman of Fcrli, whose sister
married Bernardino, a son of Guido di Polenta's. “ What say
my neighbours of me ? " " That you are always drinking."
"Then they should add, that I am always thirsty,” —is a dia-
logue said to have taken place between him and his butler.
a something like " Gentucca.” —The name, according to 1.37.
line 43, of a noble lady whom Dante saw at Lucca soon after his
banishment. Virtuous as well as beautiful, she won from him,
notwithstanding his alliance with another, an admiration that
he avows here without repenting.
Ladyes, in whom. — The beginning of a Canzone addrest to 1.51.
Beatris, in Dante's Vita Nuova.
P2
 228 DANTE'S DIVINE COMEDY.

CAN. as he dictates. - Dante hints that he himself, and erotic

XXIV.
1. 54. poets of his school, wrote from the genuine impulses of love, and
described their sentiments [ see 1. 58 ] with scrupulous simplicity
and adherence to nature.
1. 56. Which me, the Notary, and Guittone. - The two former, it is
perhaps rightly suggested, had showed more of ingenuity and
labour than real passion in their love poems ; the latter was
more a disguised moralist than a minstrel. By the Notary is
meant Giacomo da Lentino, a Sicilian poet, who flourished under
Frederic the Second.
Guittone of Arezzo, who became one of the " boon friars " or
Frati Godenti, lived somewhat later, and is said to have dis-
covered the now-received form ofthe sonnet.
SONNET FROM GIACOMO DA LENTINO.
" If there was one, who ne'er had seen a flame,
He would belike not fancy it could singe,
But count it for a nice and merry game
To handle what had such a bright fair tinge.
With Love to meddle 'tis, I find, the same ;
I touch'd him, and I smart. To heaven I cringe,
And pray that Love may catch you, Lady mine,
And teach you loving how to give delight,
Whereas you deal me only wounds and woe.
Now certes, Love doth here a great despite ;
He harms not you, while mocking him you go,
But me, your serf, he bids to peak and pine."
FROM GUITTONE ARETINO.
" Fair friend, I shudder at my guilty bent,
As oft as my frail heart remindeth me
How, like a caitiff, I have been intent
To show thee sullenness and contumely.
Now scarcely find I room for such event
As that full pardon I may win of thee,
Unless by thy free bounty thou consent
That call'd back to thy service I may be.
 PURGATORY. CAN. XXIV. L. 54-83. 229

Forgive me thou, that my perverse deşire CAN.

XXIV.
Doth me at one time bridle and refrain,
As though I steward of all meekness were ;
And afterwards so sets my heart on fire,
Against thy hardness, at my woe and pain,
That in this mood I yield me to despair."

The man on whom the blame.- Forese, by speaking thus un- 1. 83.
sparingly of his brother Corso Donati, shows how the influences
of private attachment are overcome in elect spirits by their
sympathies with divine justice. So Thomas Aquinas, “ Quia
sanctorum animæ sunt perfectissime justitiæ divinæ conjunctæ,
nec tristantur, nec rebus humanis se ingerunt, nisi secundum quod
justitiæ divinæ dispositio exigit." After the triumph of the Black
party in Florence, under Charles of Valois, A.D. 1301 [ see Hell,
Can. 6 and 10] , they soon became subdivided into two factions
by the struggles for supremacy of Corso Donati with his rivals
Rosso della Tosa, Geri Spina, and Pazzino de' Pazzi. Corso
made overtures to many ofthe White party ; he also endea-
voured to attach the lower orders to himself, clamored for a
remission of their taxes, and procured a revision of the accounts
of the commonalty and the restoration of certain exiles. How-
ever, his irrepressible pride, and his manners, not more civic
than Coriolanus's, rendering it impossible for him to conciliate
individuals, he abandoned the popular cause, and ultimately
conspired with the nobles to quash the power of " those plebeian
dogs " who " oppress," he said, " our order by making several
noblemen responsible for the actions of one." [See the " orders
of justice," in 1292, according to Villani, lib. 8, c. 1. ] His
machinations took their most desperate turn after the departure
of Cardinal da Prato from Florence [see on Hell, Can. 26, 1. 9] ,
when he is said to have conspired to take forcible possession of
P 3
 230 DANTE'S DIVINE COMEDY.

CAN the city with his son-in-law, Uguccion della Faggiuola, the
XXIV.
Ghibelline leader at Arezzo, who was to have entered with an
armed band. Corso's adversaries, however, anticipated him in
taking to their weapons ; they accused him of treason before the
Podestà, Branca d'Agobbio, caused him to be cited to stand a
trial within an hour, and to be condemned on his non-appearance,
and roused the people with fire and sword to attack his resi-
dence. Corso and his adherents fortified themselves with barri-
cades in the quarter of San Pier Maggiore, but were ultimately
compelled to fly the city. A sufferer from gout, he had scarcely
reached the Rovezzano villa, when he was overtaken by some
Catalonian mercenaries, who began forcibly leading him towards
Florence. He endeavoured vainly, by solicitations, bribes, and
promises, to persuade them to release him ; at length, while
passing the Abbey of San Salvi, he fell from horseback, whether
in craft or through weakness, and was instantly speared by one
of his captors. That he was drawn, as Dante seems to intimate,
at the horse's tail, can hardly be understood literally ; it is likely.
however, that he was carried on , after his fall, by having en-
tangled his foot in the stirrip.
1. 99. That have been such great marshallers of men.- An allusion
probably to Statius's expression in Can. 22, 1. 88.
1. 100. And when so far ; -i. e. when I could no more trace Forese's
departing figure than I had understood his obscure prediction
respecting Corso.
1. 116. There grows a tree.- The tree of knowledge, growing on the
top of the mountain, is similarly described, Can. 33, 1. 38.
1. 122. Of those cloud-children.- The Centaurs, who contended with
Theseus and the Lapitha at the marriage-feast of Pirithous and
Hippodamia. [ See Ovid. Met. lib. 12. ]
PURGATORY . C. XXIV. L. 99.-C. XXV. L. 23. 231

Remember you those Hebrews.- The soldiers in Gideon's army, CAN.

XXIV.
who knelt to lap the water at the brook Harod , and were re- 1. 124.
jected, while he singled out for service the three hundred who
took the water with their hands. But was it for giving signs of
effeminacy that the former did not pass muster, or was the
criterion arbitrary ? [ See Judges, c. 7.]
As I saw one.-'The angel of the circle just past through. 1. 139.

CANTO XXV.

For now the Sun to Taurus.- Taurus, the sign preceding CAN.
that in which the sun stood, having reached the meridian, and XXV.
1. 2.
Scorpio consequently the opposite point, the noon must have
elapsed about two hours.
Meleager wasted.- Dante's inquiry, how the airy forms of
1.
Forese and his companions, though no longer such as to require
nutriment, could exhibit signs of famine and emaciation, appears
to involve two separate difficulties : first, how the spirits can be
affected with appetite (as an instinctive desire of the sensitive or-
ganisation which nature has now no use for) ; and next, how this
desire can manifest itself by the meagreness of their spectres or
phantasmal bodies. As a set-off against the first difficulty, Virgil
refers to the story of Meleager, the fabled Thessalian prince,
whose existence the Fates had connected with that of a firebrand
which lay burning on the hearth at his natal hour, and which
his mother Althea then snatched away, but a long time after
P4
 232 DANTE'S DIVINE COMEDY .

CAN.
XXV. used against him. [ See Ovid, Met. 8. ] Herein, argues Virgil, was
traceable an occult sympathy between the vital principle of a
man, and an external object having no visible relation to him ;
and hence the effect of the apple and water to cause appetite in
the spirits [Can. 23, 1. 67 ] may appear not without a parallel
in the history of mortals. Again, with regard to the second
difficulty, as a mirror reflects the motions of an external object,
so the body is made to portray the emotions of the soul ; and this
is also the case with spectral bodies. And at this point the
farther elucidation of the subject is abandoned by Virgil to
Statius ; and the latter commences a disquisition, the immediate
connection of which with our present argument might easily be
overlooked among the other interesting features which it offers
us. I may state then, to explain this connection, that by the
doctrine here to be set forth, all faculties of human nature, both
the intellectual, the sensitive or animal, and vegetative [ see
next notes ] , have alike their seat in the immaterial and God-
given spirit (although elsewhere, as will be seen, in the period
next following conception). The intellectual faculties, being
exercised without help from bodily organs, are ever present to
the spirit, even after separation from the body, in actu or opera-
tively; the vegetative and sensitive, requiring bodily or material
organs, inhere in the spirit, when it is separated, potentially
[1. 82, &c. ] , and are again exerted operatively when the spirit is
connecting herself with new matter, or after she has formed
herself new organs. Accordingly hunger, and all the wants of
the sensitive nature which produce pain, may be realised in the
spiritual body under the conditions in each case ordained for it
[1. 106 ] . But as we might hold a contrary view to that set
down, namely, that the sensitive and vegetative powers, which
 PURGATORY. CAN. XXV. L. 37-60. 233

we share with lower organised beings, are, as with them, inhe- CAN. XXV.
rent in the body, and therewith expire (as perhaps they are
at first brought into existence by physical operations) ; therefore
Statius, to preclude such a view, gives here a general account
of the process of conception, and the formation in the human
embryon of a sensitive -vegetative soul, which subsequently the
intellectual soul, that God creates in us, absorbs into herself,
appropriating for ever all her faculties [ 1. 73, &c. ] .
Perfected blood.— As the mass of blood, running through our 1. 37.
veins, is endowed with a power, assumed at the seat of life, to
repair and nourish the members, so a finer portion of the blood
receives in the same place the property of organising new
limbs. The above is stated of the male blood, but may be
understood of the female with this distinction, that the former
supplies the active principle, the latter the matter to be ope-
rated on.
The active principle a life supplies.— The active principle in 1. 52.
the masculine blood forms first a vegetative soul, a principle of
organisation or growth not differing from that of a plant, except
that the latter is incapable of farther development, while the
former is on the way to become something higher, ― to become,
that is to say, an animal or sensitive soul [l. 55 ] , which for a
time resembles that in the lowest order of animated beings, and
then, in proportion as it forms itself organs, develops its higher
characteristics.
But how from animal the child. — The animal soul is succeeded 1 60.
by an intellectual soul,—a principle derived from matter by one
confessedly of immaterial nature, and acting independently of
matter. We cannot suppose the former converted into the
latter; hence arises a difficulty that a great natural philosopher,
 234 DANTE'S DIVINE COMEDY.

XXV. Averroes, or some say Aristotle, has failed of solving. [See

CAN.
1. 73.]
1. 65. The quick soul from the passive intellect. ― The quick soul is
the animal soul or principle of life ; the passive intellect is that
fundamental part of intellect by which we have a general
possession of the ideas of things, as distinguished from the
"intellectus agens " by which we determine our minds to
particular ideas on each occasion.
Now Averroes, who has been mentioned in Hell, Can. 4, 1. 144,
taught that the passive intellect was one in all mankind, not
engendered or created in each individual, but participated by
him ; hence that which each called his own soul was a perish-
able product of matter, while the reasoning principle in him
was immaterial and immutable, but not belonging to or con-
stituting the man's self.
1. 73. Which doestheprevious operantpower. — According to Thomas
Aquinas the intellectual soul, which is a distinct creation of God's
in each man, destroys at her infusion the previously existing
animal soul, and appropriates to herself the powers originally
possessed thereby. The latter part of this view, though not the
former, receives Alighieri's distinct adhesion. [ See Summa
Theologiæ, 1 , II. 2, 118, &c. ]
1. 75. - and round itself doth wind; -
— i. e. becomes self-conscious
and self-contemplating.
1. 79. And after Lachesis ; —- i. e. after death. Dante merely does
justice to Statius by showing he could never talk without
allusions to mythology.
1. 81. Of powers with it. Both the intellectual life and the animal
and vegetative inhere to the separated soul ; the former opera-
tively, the two latter potentially. The memory and will, which
have abstract conceptions for their object, are parts of the
 PURGATORY. CAN. XXV. L. 65-121 . 235

intellectual nature ; there is, however, a kind of desire and CAN.

XXV.
memory that belongs to the sensitive life.
The plastic power. - As the vegetative soul exercised herself 1.89.
in the formation of the embryon, the intellectual soul, which has
appropriated her powers, forms herself " from thin air " a
spectral body, and endows the same, by the appropriated power
of the animal soul, with capacities of sensation.
And by the farthest torment. -
— That of the seventh circle, which 1. 109.
punishes lewdness, as appears towards the end of the Canto.
This vice, as in Hell, occupies the highest position, because it
partakes less than others of malignity or selfishness. But
because from this very circumstance it appears most incident
to fine natures, and hardest to overcome, therefore the torment,
by which it is eradicated, is made the severest on the mountain.
[See 1. 138. ]
The bank there slingeth flames out. As above the present 1. 112.
circle we shall find [ see Can. 28] the terrestrial Paradise, these
flames correspond perhaps to the Scriptural " fiery sword of the
Cherubim, turning every way."
In such a place. --
· The narrow path between the flame and 1. 118.
the precipice must be followed with great attention ; so in life,
it is hinted, we must walk circumspectly to avoid the sufferings
incident on passion and the emptiness of a loveless existence.
God of supremest mildness. -— In the original " Summæ Deus 1. 121.
clementiæ," the beginning of a hymn which contains lines more
peculiarly appropriate to these sinners : -
" Ut corde puro sordibus
Te perfruamur largius.
Lumbos jecurque morbidum
Aduras igne congruo ,
Accincti ut sint perpetuo
Luxuriæ motu pessimo."
 236 DANTE'S DIVINE COMEDY .

CAN. ·I have not known. - - Words of the Virgin Mary's when

XXV.
1. 127. the angel saluted her.
1. 130. Diana flew. Alluding to the fable of the nymph
Callisto or Helice, who was banished from the train of Diana
upon account of Jupiter. [ See Ovid, Met. lib. 2. ]

CANTO XXVI.
CAN. Already over my. — Read rather,
XXVI.
1. 4.
" And now direct on my right shoulder shined
The sun, that by his beams the pallid blue
Of all the West with whiteness overlined."
1. 12. It seems that he no fictile shape ; — i. e. no spiritual body.
1. 36. Not halting, satisfied with hasty cheer. - Inuring themselves to
the kiss of charity in place of others. [ See 2 Peter v. 15.]
1. 63. Whose orb is largest. — The highest and immoveable heaven
or empyrean, the residence of all blessed spirits, according to
Paradise, Can. 4, 1. 33.
1. 78. On Cæsar, at his triumph. - Cæsar visited during his youth
the court of Nicodemus, King of Bithynia, whose intimacy
with him gave rise to odious rumours. [ See next note.] On the
mode in which these were brought home to Cæsar's ears see two
anecdotes in Suetonius, which Dante appears to have amalga-
mated. [Vit. Cæs. c. 49.]
1. 82. For us our sin was ambisexual. -The lately-arrived company
was punished for the crime against nature ; that which contains
the speaker, for ordinary lewdness.
PURGATORY. C. XXV. L. 127.-C. XXVI. L. 94. 237

But since our appetite.- The unnatural lust is a sin against XXVI.
CAN
God [see Hell, Can. 11 ] ; the more natural is treated as a 1. 83.
violation of human law, consisting in the usurpation of a person
which is or may become our neighbour's property. The second
company are not to be thought guilty of Pasiphaë's crime, but
record it as an example of the brutalising effects of lust.
I am Guido Guinicelli. — An erotic poet of Bologna, who 1. 92.
flourished towards the middle of the thirteenth century, and is
spoken of by Dante in the De Vulgari Eloquio as Maximus
Guido, and highly praised for purity of language and general
excellence.

SONNET ADDRESSED BY GUIDO GUINICELLI TO GUITTONE OF AREZZO.

"Inthe mere thought how strange it seems to be,
That man hath gone so utterly astray,
That with the present world he maketh free,
As though thereof he had perpetual sway,
And each one studieth living pleasantly,
As if no other life before us lay,
Then Death arrives, puts all things higgledy,
And all his machinations must decay.
And each sees other to the grave descend,
And nothing in the state of things to last ;
But the poor caitiff can his ways not mend ;
Hence I believe that only sin doth cast
On men such blindness, that they thus should end ;
For like the brutes i' th' field their lives are past."

As grew two sons. --- When Lycurgus found his child to have 1. 94.
died through Hypsipyle's leaving it [ see on Can. 22, 1. 112 ] , he
rushed, infuriated, to kill her, but was restrained by the Argive
chieftains ; for they could not suffer a woman to perish who
had saved their cohorts from peril by thirst. Meantime the report
of her intended fate raised a sedition ; the Nemeans attacked
 238 DANTE'S DIVINE COMEDY.

CAN. the king's palace ; and two strangers, who chanced to have been
XXVI.
hospitably received there, were taking his part against them.
Suddenly they heard the words Lemnos and Thoas, the names of
their country and grandfather : as the King of Argos led to the
scene the rescued Hypsipyle, they were aware of being near
their long-lost mother, and rushed into her embraces,—
"Per tela manusque
Irruerunt, matremque avidis complexibus ambo
Diripiunt flentes, alternaque pectora mutant."
STATIUS, Theb. 5, 720.
With such affection Dante heard the name of the father of
Italian poetry, but he finds his words inadequate to its expres-
sion.
1. 116. This spirit, whom I show. — Arnault Daniel [ see l. 142], a
Provençal poet, who died in 1189. According to Nostradamus,
he was born of poor but noble parents, and grew up a great
student. The first lady to whom he poetised he would mention
by no name, either real or imaginary ; afterwards he addressed a
certain " Dama d'Ongle," who was the wife of a seignior in his
country ; hence Dante has probably represented him as a lover
less than chaste and faithful. He declared in his verses, accord-
ing to the same author, that he said a thousand masses a day for
God's grace, and not that he might be emperor of Rome, but
that his lady might give him one kiss : yet " it availed him
nought ; he was embracing the wind, and pursuing on a lame
cow the rapid hare."
1. 120. Who to the Limosine. This was Gerald de Bornelh, also a
Provençal poet, who flourished in 1278. Dante calls him in the
De Vulgari Eloquio a minstrel of righteousness, 66 cantor della
rettitudine," in opposition to Arnault, the poet of love, and
PURGATORY, C.XXVI. L. 116.-C. XXVII. L. 37. 239

Bertram du Born, of arms. He used to spend the winters in CAN.

XXVI.
study, and in summer visit the courts of noblemen, accompanied
by two musicians, His gains he shared freely with his relatives,
or deposited on the altar of St. Gervais, the heavenly patron of
his birth. He made Nola, a Gascon lady, his heroine, yet often
boasted that love had no power over him, nor had beauty. For
this circumstance his poems probably were none the better ; and
he was compared by some to a duck cackling in the sun.
So far as in this world. - Omitting " deliver us from the evil 1. 131 .
one." [See Can. 11 , 1. 22. ]
Your curtis askin. — The original lines, Provençal in the 1. 140.
midst of Italian, produce an impression, which I could only
imitate by a dialect of English, being the first which received a
high poetic culture,

CANTO XXVII.

Now stood the Sun. -The sun was rising at Jerusalem, being CAN
XXVIL
in the sign of Aries ; hence, the opposite sign Libra was coming 1. 1.
to the meridian in Spain, which we must suppose to be about
90° west of the above city, as the land of Ganges 90° east ; these
countries being placed at the boundaries of our Continent,
which was supposed to occupy an entire hemisphere. In Pur-
gatory therefore the evening was approaching.
On Geryon's very back.— See Hell, Can. 17, especially L 97. 1. 23.
As Pyramus raised his eyelid. — At the trysting place where 1. 37.
he should have met Thisbè, Pyramus found her veil only, en-
 240 DANTE'S DIVINE COMEDY.

CAN sanguined by a lion whom she had fled from. Desperate at

XXVII.
her imagined death, he stabbed himself, yet had not expired,
when she came before him, and named herself amid her wild
lamenting.
" Ad nomen Thisbes oculos jam morte gravatos
Pyramus erexit."
(" Thisbe's name upon hearing his eyelid Pyramus updrew
By death opprest.")
OVID, Met. 4, 145.
When she killed herself beside him, the fruits of the mulberry
tree above them, which had been heretofore white, assumed in
sympathy their now sanguine colour.
1. 49. I entered, when. - In representing himself to have tasted the
torments of this circle, Dante is said to have avowed, in a
marked manner, his proneness to unchaste desires. Yet as he
apparently intimates that there is no gap in the flames, whence
we must conceive that every soul, in emerging from Purgatory,
passes through them however rapidly, as does on this occasion
the grave Virgil with the modest and conjugal Statius, -— shall we
not say that the poet convicts mankind in general, rather than
his individual self, of lewdness in deeds, words, or thoughts? We
must allow, of course, that there are some spirits who do not go
through Purgatory, and among these, for the sake of women's
honour, let every gentle reader include his Beatris.
1. 65. In such wise. It may be observed from the following lines
that the poets have reached the western side of the mountain
and will ascend towards the summit in an easterly direction.
1. 101. That I am Leah -Leah foreshadows to Dante the lady he is
to find gathering flowers in the terrestrial paradise [see Can. 28 ] ,
as Rachel does Beatris. [ See the following Cantos.] The first
 PURGATORY. CAN. XXVII. L. 49-104. 241

two are taken for symbols of life active, the second two of life XXVII.
CAN
contemplative. St. Gregory, in his Homilies, has made out these
two courses to be represented in Scripture by the wives of
Jacob, as likewise by Martha and Mary. He considers con-
templative life as the most blessed, but that man requires active
life as an introduction to it. " Hence is it," says he, that "Jacob
serveth for Rachel, and receiveth Leah; and therefore he is
told, 'It is not done so in our country to give the younger in
marriage before the firstborn.' For Rachel signifieth 'the
seeing of the origin' [as from the Hebrew Raah Ḥalal ] , but
Leah the laborious.' For in contemplation we seek out ever
the original of things, that is God, but in action we labour
under the grievous burthen of necessities. Whence also Rachel
is well-favoured, but barren ; Leah blear-eyed, but prolific ; for
truly as the soul affecteth the leisures of contemplation, she
seeth more, but doth less bear children unto God ; whereas when
she applieth herself to the labour of preaching, she seeth less,
but more largely breedeth [minus videt sed amplius parit]. It
is therefore after Leah's embraces that Jacob attaineth unto
Rachel ; for each that shall be perfect is united first unto the
fruitfulness of active life, and coupled afterwards to the restful-
ness of the contemplative. "
I deck me, but my sister Rachel. - - The proper and ultimate 1. 104.
object of contemplation, according to the above extract, is God ;
for contemplation pushes ever from effect to cause, and rests not
but in contemplating the First Cause. The most perfect contem-
plation is possessed by the separated soul, which, in the ideas of
all things subsisting in the Divine mind, contemplates whatever
is granted her to see, and therein her own nature and her eternal
VOL. IV. Q
 242 DANTE'S DIVINE COMEDY,

CAN portion. Hencethe Divine Mind is called " that soothfast [true-
XXVII.
faced] mirror,
"Which makes of all things copies on its face,
And copied can itself by nothing be."
PAR. Can. 26, 1. 106.
And thus Rachel, looking into her mirror, corresponds to
Beatris at the end of Can. 31 , gazing on the eyes of the
Gryphon which represents Christ.

CANTO XXVIII.

CAN.
XXVIII. Already fain to search. - The region here entered, on the
1. 1 . summit of the mountain, is a resting-place for spirits emerged
from Purgatory, in which they prepare themselves to ascend to
heaven. It is the terrestrial paradise, in which Adam was in like
manner placed to have a foretaste of the bliss above [see 1. 92 ].
It represents, according to the passage of the Convito quoted
under Can. 16, 1. 106, the beatitude of active life, dependent on
the exercise of the moral virtues, which prepares us for the
beatitude of contemplative life, similarly related to the theological
virtues. In reference to human society the terrestrial paradise
might signify a well-governed state (or an empire as a system of
states), in which the maintenance of order, of peace, and general
morality affords men leisure and convenience to acquire Christian
graces from the Church's teaching. It is here then that a
pageant will be shown to Dante, which is designed to convey in-
struction on the relations between the Church and the State.
 PURGATORY. CAN. XXVIII. L. 1-40. 243

A gentle breeze which in itselfhad no mutation.-- Or blew with CAN.

XXVIII.
perfect uniformity, for the reasons pointed out in 1. 102, &c. 1. 7.
Went each and all inclining. — In the direction in which 1. 11 .
shadows fall during the morning, indicating a current of air
westward.
Through thepineforests over Kiassi's shore.— Chiassi, anciently 1. 20.
Classis, was a harbour near Ravenna open most to the Scirocco
or south-east wind.
And there behold a rivulet. — Named in 1. 130, Lethe, river of 1.25.
the oblivion of evil.
For all it moveth brown. — This river is said to " efface the 1. 31.
memory of all sin and blame." But the oblivion enjoyed by
blessed spirits [ see Par. Can. 9, 1. 34 ] is no absolute ignoring of
the facts connected with their past misdeeds, but a freedom from
all painful personal feelings in recalling them. It might at
first sight appear that such a state involved some mental confu-
sion or obfuscation, whereas in reality none could be more con-
ducive to intellectual clearness. And thus the most limpid
water appears brown to a spectator in the shade.
A lady graced with solitude.— Apparently the only inhabitant 1. 40.
of the terrestrial paradise, and employed in ministering to those
who pass through it.
From what has been said under the first note of the Canto,
we may anticipate that she represents the genius of active life, as
a person who has furnished a bright example of the moral virtues
employed as a basis to the theological. And these virtues being
most eminent in the highest functions, we shall properly find in
her a queen, who has em loyed the wealth and force of the
secular power to benefit and defend the Church. We find in
her also a great heroine of the Guelf party, who hereafter, by
Q2
 244 DANTE'S DIVINE COMEDY.

CAN , her approving assistance at a spectacle which sets forth the cor-
XXVIII.
ruptions and encroachments of Papal government, will afford,
as it were, an enemy's good testimony to the sentiments ofthe
Imperialist poet. The ancestors of the celebrated Countess
Matilda [her name is given in Can. 33, 1. 119 ] had for some
generations been masters of the impregnable fortress of Canossa,
near Reggio, and had held in fief of the empire, though by ob-
scure and precarious tenures, various lands and cities in Lom-
`bardy and Tuscany. Her grandfather, Azzo, held Ferrara as
the Pope's vassal ; her father, Boniface, who rendered great
services to the Emperor Conrad the Second, was by him created
Duke of Tuscany, and Count of Mantua, Modena, and other
cities ; he acquired also lands far and wide around him by mort-
gages from churchmen. The next Emperor, Henry the Third,
grew jealous of his power, and insidiously called him to his
presence with a view to arresting or assassinating him, but was
baffled by the Count's unceremoniously entering his presence
with an armed retinue, who broke open the doors of the passages
that were closed behind him. Boniface was twice married, and
the second time to Beatris, daughter of the Duke of Moselle, the
emperor's kinsman, who was a woman of great ability, and
renowned both for piety and queenly virtues. It is observable
that her poetical historian Donizo [see Muratori, Script. Ital.
vol. 5] says of her to this effect,
66' Splenduit ipsa Liæ procul et Rachelis honore,"
("She shone with the glory of Leah and of Rachel,” ) —
a passage which may have suggested to Dante's fancy the whole
idea of associating his Beatris with the Countess Matilda, and the
two with the figures in the dream of Can. 27. Boniface was assas-
 PURGATORY. CAN. XXVIII. L. 40. 245

sinated in 1052, and left three infant children, Frederic, Beatris, XXVIII.
CAN.
and Matilda (born in 1052), under the tutelage of their mother.
The latter, in 1054, married Godfrey, Duke of Lorraine, and by
this step vehemently excited the jealousy of the Emperor, who
alleged that he should have been consulted on disposing of the go-
vernment ofher fiefs, and threatened Godfrey with his vengeance.
Beatris, visiting the court of Henry with the hope of pacifying
him, was detained prisoner in defiance of a safe-conduct ; the
Emperor tried also to get into his hands her son Frederic, but he
escaped by a premature death (which that of his sister Beatris had
preceded). About two years afterwards Henry the Third, dying,
left his son Henry the Fourth a minor under the tutelage of
Pope Victor the Second, who authorised the liberation of Beatris.
Matilda was now the legitimate heiress of Count Boniface, and
was gradually admitted by her mother and step-father to a
share in the administration. Godfrey died in 1070 ; Beatris
died in 1076, during the quarrel on the subject of investitures
in which she had vainly striven to mediate between Henry
the Fourth and Pope Hildebrand. When Matilda remained
sole ruler, she espoused the cause of the Pope, who, for many
flagrant breaches of the Church's rights, passed sentence on
Henry of excommunication and deposition. In the sequel the
two antagonists agreed to confer before the Germanic Diet ;
but as Gregory was journeying through Piedmont to the place of
rendezvous, the Emperor, alarmed at his own subjects' increasing
disaffection, came unexpectedly to meet him as a suppliant.
The Pope, misdoubting his intentions, took refuge with Matilda
at Canossa, whither Henry followed, and after imploring her
intercession, was reconciled to the Church through a series of
unparalleled humiliations. Gregory remained three months
Q3
 246 DANTE'S DIVINE COMEDY.

CAN with Matilda, who protected him, when the Emperor, repenting
XXVIII.
of the concessions he had submitted to, attempted to procure his
assassination. With the great pontiff she continued ever on
terms of cordial alliance and intimacy. But both in his time
and afterwards her adhesion to the Church involved her in long
and ruinous wars with Henry, who deprived her of Lorraine,
Lucca, Mantua, Ferrara, and many cities and territories of less
note. In the mountain fastnesses of Reggio and Modena she
defended herself with the utmost skill, vigour, and courage, but
in 1092 was driven to the verge of submission, and withheld only
by a promise of Divine assistance, revealed by the Abbot of
Canossa. The next year she strengthened her cause by abetting
the rebellion of Conrad against his father, and in 1097 com-
pelled Henry to leave Italy. In 1101 she recovered Mantua.
The Emperor's son and successor Henry the Fifth, who termi-
nated his differences with the Church by a perfidious submission
and successful stratagem, had prudently secured the friendship
of Matilda, who proffered him all submission consistent with her
duty. On his return from Rome, he visited her court, and
found in her a woman whose admired grace and beauty was
but little impaired by time ; who conversed with him fluently in
his own language ; whose talent, learning, and experience could
not fail to instruct him ; and whose general reputation was
attracting embassies from the Greek Emperor, and from the
remote barbarism of Norway and of Russia. Gratified by her
courteous hospitality, he appointed her Vice-Queen of Lombardy,
and she was enabled to recover within a short time after all the
territories of her father and ancestors ; the last being the re-
volted Mantua, which she subdued in 1114, a year before her
death. She left to the Church all her dominions, which were
 PURGATORY. CAN. XXVIII. L. 40-56. 247

disputed, however, by the Emperor. The monasteries of Canossa XXVIII.

CAN.
and Frassinoro revered her memory as their foundress ; her
munificence had enriched many others.
graced with solitude. - " Though possessed of many 1. 40.
noble cities, she made never in any one of them her constant
abode, nor even any length of sojourn. But in diverse castles,
now upon the high mountains, now in the deep vallies, she led
her life, deeming perhaps, that not only in her raiment, but in
her deportment also, her womanhood should be thoroughly
apparent."
Thou mindest me how Proserpine. Ceres' daughter, carried 1. 49.
away by Pluto " from the fair field of Enna, gathering flowers,"
and permitted only to revisit earth six months in each year.
With motion maiden-like.— Matilda had been twice married, 1. 56.
but it appears only nominally. She was betrothed in childhood
to Godfrey the Hunchback, a son of her stepfather, Godfrey of
Lorraine. When their marriage took place is uncertain, but
the young duke appears after his father's death to have taken
part with her and Beatris in some formal acts of administration
as her consort. But the two ladies differing from their ally in
political principles, or being anxious to keep their power in
their own hands, he seems to have been excluded from all in-
timacy with his wife, and ultimately to have left the kingdom
to avoid unpleasant differences with her. He died in 1076.
Her next husband (after she had refused Robert, Duke of
Normandy) was Guelfo, son of the Duke of Bavaria, who
shared with her the perils of many of her campaigns against the
Imperialists. But when the struggle had taken a favourable
turn for them, he separated from her suddenly, declaring that
Q4
 248 DANTE'S DIVINE COMEDY.

CAN. he left her a virgin : whether this had been the case from his
XXVIII.
incapacity, or from her having taken a vow of chastity, is a
question among historians. Muratori thinks the former cause
would not have sufficed, at any rate, to produce a rupture, after
seven years' union ( 1088 to 1095) , had not her husband found
himself slighted in the management of affairs, or perhaps been
piqued at discovering she had bequeathed her whole dominions
to the Church. At all events, the old Duke of Bavaria was
mortally offended with our Countess on his son's account, and
deserted from the Papal party to the Emperor's in hopes of
vengeance. Muratori observes that it must have been a hard
thing to deal with Matilda, who even at one time quarrelled
with Prince Conrad, when he seemed her best and indispensable
confederate. (This prince, I might have remarked above, died
before his father, and was imitated in his rebellion by his more
favoured younger brother, to whom the aged monarch was then
compelled, by the Pope and people, to resign his sceptre.)
1. 66. Empassioned, wounded from her stripling's quiver. — Venus had
been struck accidentally by Cupid's arrow, whence she became
enamoured of Adonis. [See Ovid, Met. b. 10. ]
1. 71. Yet Hellespont, where Xerxes past. - In his invasion of Greece
he threw an enormous boat-bridge over the straits, which he
crossed after his discomfiture and flight in a solitary fishing-
smack.
1. 73. Like hatred of Leander. - The lover of Hero, who swam
across the straits to visit her. [See Ovid. Her. Epist. ]
1. 80. Yet the psalm Delectâsti . — From earthly association , says
Matilda, you suspect my smile to be an intimation of ridicule,
whereas it represents but a pure delight, or blitheness, which is
 PURGATORY. CAN. XXVIII. L. 66-103. 249

CAN.
an element in the felicity God has prepared for his children. XXVIII.
See Psalm 92, 1. 4 : " For thou, Lord, hast made me glad
through thy work." The passage may be consonant with
the historical character of Matilda, who is said by Donizo to
have been " hilaris semper facie ;" ever of a cheerful counte-
nance.
The water, and the murmur of the wood. - I am surprised, 1. 85.
Dante intimates, to see a running stream, and to feel a wind,
where I have been told that no exhalations, moist or dry, can
penetrate to feed the former or excite the latter.
And now since round and round. Dante intimates, that the 1. 103.
common motion of the spheres from east to west imprints itself
at all times on the atmosphere, not, indeed, perceptibly among
us, where it is confined by the inequalities of the soil, but in a
high and open place like the summit of the mountain. The
above common motion is derived from the " primal sphere," or
" first mover. " "For the astronomer Ptolemy, perceiving that
the [sphere of the] fixed stars moved with a complex motion,
inasmuch as its circle swerves from the direct circle, which turns
all things from east to west, constrained by the principles of
philosophy, which requires of necessity a first most simple mover,
placed another heaven above that heaven, and made it the cause
of its revolution from east to west, which takes place in about
twenty-four hours." [ See Convito, 2, 3. ]
 250 DANTE'S DIVINE COMEDY.

CANTO XXIX .
CAN O blessed, whose transgressions. -- See Psalm 32, v. 1.
XXIX.
1. 3. Then as two nymphs. - Dante walks in the shade, Matilda in
1. 4.
the sun ; each without constraint, as if they were natives of that
pleasant woodland.
1. 7. the stream encountering. --Towards Dante's right hand,
or southwards. [See Can. 28, 1. 26. ]
1. 12. Which all to eastward. - The direction in which the stream
henceforth flows, and in which Dante returns to walking.
1. 29. She mought have felt. — I should, perhaps, have translated the
more common reading,
" I might have known that inexpressive throng29
Of joys both sooner and a long while more ;

meaning, that we might all have grown up in the terrestrial

Paradise, had Eve, & c.
1. 41. Now must Urania. - Her invocation marks the commencement
of the principal allegory in the poem.
1. 46. But on approaching. - - At a distance we perceive, perhaps,
but few characteristics of an object ; we ascertain the genus to
which it belongs, but not the species, and we mistake it for
something to which it has a partial similarity, where a nearer
view will undeceive us.
1. 49. The power, which caters for intelligence. -— Understanding, or
the power that from the objects of perception or imagination
abstracts those general conceptions of things, which form the
subject-matter of our reasonings.
1.50. Saw in them candelabres. - The ensuing pageant, representing
things concerning the history of the Church, will bring before
 PURGATORY. CAN. XXIX . L. 3-83. 251

our eyes a visible emblem of Chirst, which, like the Son of XXIX. CAN.
Man in the Apocalypse [ c. 1, v. 12 ] , is preceded by seven
golden candlesticks. To the Stars also that He bears in His
right hand correspond the Nymphs of 1. 121 to 130, who are
stars in heaven. [ Compare note on Can. 31 , l. 106. ] Now the
seven candlesticks are interpreted as the seven gifts of the
Spirit, mentioned in Isaiah, c. 11, v. 2, according to the Vulgate
reading, which is thus rendered in the Douay Bible : " And the
Spirit of the Lord shall rest upon him, the spirit of wisdom
and of understanding, the spirit of counsel and of fortitude, the
spirit of knowledge, and of godliness [ pietatis] ; and he shall be
filled with the spirit of the fear of the Lord." The four
intellectual gifts are thus distinguished by Aquinas : -
Understanding speculative apprehension of truth.
Counsel relates tothe practical
Wisdom speculative
Knowledge } relates to the practical } judgment.

Good Virgil was. - The pageant relating to heavenly mys- 1. 56.

teries can no longer be explained by Virgil, who represents the
human reason .
Have been defeated by new spouses twain. - Outstripped by a 1.60.
slowly-moving marriage procession ; an emblem of the gradual-
ness of changes in worldly institutions.
So that aloft. - These luminous trails have been interpreted 1.76.
of the seven sacraments.
Which the Sun's bow or Cynthia's wreath. — Rainbow or 1. 78.
lunar halo.
And 'twixt the foremost. — Read “ And 'twixt the outmost.” 1. 80.
By twos and twos came elders twenty-four. —The books of the 1. 83,
Old Testament, viz. 1-5, Pentateuch ; 6, Joshua ; 7, Judges ;
 252 DANTE'S DIVINE COMEDY.

CAN. 8, Ruth ; 9, Kings (including Samuel) ; 10, Chronicles ; 11 , Ezra

XXIX.
and Nehemiah ; 12, Tobit ; 13, Judith ; 14, Esther ; 15, Job ;
16, Psalms ; 17, 18, 19, the Books of Solomon ; 20, Ecclesias-
ticus ; 21 , Wisdom ; 22, Major Prophets ; 23, Minor Prophets ;
24, Maccabees.
1. 84. All wearing chaplets of the fleur-de- lis. — The colours of Faith.
1. 85. And singing, Blessed. - - An invocation to Beatris in the cha-
racter in which Can. 30 shows her descending.
1. 88. And when the flowers; - i. e. when the above company had
proceeded beyond that part of the shore, which was opposite D.
1. 92. -four living things. The books of the Gospel.
1. 93. That each his garland ofgreen foliage. -The colours of Hope,
a virtue especially cultivated by the propagation of the Gospel.
1. 96. As Argus had. --The fabled Argus had a hundred eyes, of
which traces remained in the train of the peacock he was trans-
formed to.
1. 100. But read Ezekiel. — Viz. c. 1 , v. 4, describing these appear-
ances ―a passage generally interpreted as above.
1. 105. as by St. John allowed. C - The four beasts of Rev. c. 4, are
similar to those in Ezekiel, but have six wings each instead of
four. Perhaps Dante thought the whole number of the wings
was purposely made similar to that of the elders.
1. 107. Its double wheels a car triumphal. - — Representing the throne
of the successors of Peter, or the Government of the visible
Church. [Compare the chariot in Canticles, c. 3, v. 9. ]
1. 108. That from a Gryphon's neck. —A symbol of Christ [ comp.
Can. 31 , 1. 81 ] ; the birdlike part representing the heavenly
nature, and the leonine the earthly.
1. 113. His limbs, as far as birdlike . ·- On this and the following line
compare Canticles, c. 5, vv. 10 and 11.
 PURGATORY. CAN. XXIX . L. 84-142. 253

That never Rome. — The triumph of Scipio Africanus after XXIX. CAN.
the defeat of Hannibal, and that of Augustus Cæsar for the 1. 115 .
three wars of Dalmatia, Actium, and Alexandria, had been the
most splendid in Roman history to their time.
That car consumed. — According to the often mentioned fable 1. 118.
of Phaeton.
When Jove was righteous in occulter way. - Destroying the 1. 120.
car on account of the driver, as Providence may overthrow the
glory of the Church for the faults of those who govern it.
Three ladies.-The theological virtues ; Charity is represented 1. 121.
in the present triplet, and Hope and Faith in the following.
And now behind the white. - -In order of developement Faith 1. 127.
precedes Hope, and Hope Charity; for we love that from which
we hope for some good, and hope in God from believing in His
nature. But in order of perfection Charity precedes the two
other virtues, which it also confirms and animates ; accordingly
it is now the white lady, now the red, who seems to lead the
dance, of which the latter only regulates the energy.
Four by the other wheel. ― The moral virtues, of which the 1. 130.
three-eyed is Prudence, whose triple scrutiny surveys the Past,
Present, and Future (respicit, aspicit, prospicit). The others
are Fortitude, Temperance, and Justice ; all are clad in purple,
because they make a man's mind his kingdom.
Two elders came. - Representing the Acts and the Epistles of 1. 134.
Paul. Luke appears as a physician or pupil of Hippocrates ;
St. Paul is as usual represented with a sword, so that he seems
more ready to despoil of life than to heal those animals which
are dearest to nature, i.e. mankind.
Four next to these. - The Epistles of Peter, James, John, and 1. 142.
Jude.
 254 DANTE'S DIVINE COMEDY.

CAN. And last a solitary. -The Revelations.

XXIX.
1. 143. Roses, and all red flowers. The colours of Charity, crowning
1. 148.
effect of the last books of Christian doctrine,

CANTO XXX.
CAN. Now when the Arctos. - The seven candelabres represent gifts
XXX.
1. 1. having their origin in the highest heaven, which is the abode of
Deity. [Comp. 1. 109. ] This heaven is immovable and beyond
the bounds of space [ comp. Par. Can. 22, 1. 67 ] ; but our
relations to it are by sin interrupted [1. 3]. After 1. 3 I have
inadvertently omitted the following lines : -
" And which to all there gave by signals due
Their courses, as the inferior doth to those
Who ply the helm, the harbour to ensue."
1. 4. the band, who truth disclose. - The twenty-four, and four,
and seven, representing the books of Scripture.
1. 7. And one thereof. — The representative of Canticles.
1. 8. Come, bride from Lebanon. — An invocation to Beatris, who
will act the Bride of Solomon's Song, representing, we may say,
Theology, or Divine Philosophy, or Christian Contemplation, but
laying down, without reluctance, that dramatic character, when
she has to remind Dante of some private concerns.
1. 14. Ad vocem tanti senis. At the voice of such an elder.
1. 15. Vassalls and harbingers. - Angels, as appears by 1. 26. And
it is noted that Gregory, in his homilies on Canticles, supposes
PURGATORY. C. XXIX. L. 143.—C. XXX . L. 39. 255

the companions of the bridegroom there mentioned to have XXX. CAN.

been angels.
99
Benedictus qui venis.—“ Blessed thou that comest ; a scrip- 1. 16.
tural phrase which the angels seem here to address to Dante.
Manibus O date lilia plenis.-" Give lilies with full hands " [see 1. 18.
Eneid 6, 884] . Here perhaps Virgil vanishes at hearing one
of his verses so ill-accentuated !
I have upon approach of morning. -Comp. Cantic. 6, 10 : 1. 19.
"Who is she that looketh forth as the morning ? "
In veil of white. The olive wreath is an emblem of Peace ; 1. 28.
Faith, Hope and Charity are represented by the veil, mantle,
and stole.
And trembling in her presence. - A habit that might well in- 1.33.
dicate the "fiera ed intollerabile passion d'amore," "tyrannous and
intolerable passion of love," which Boccaccio ascribed to the
author from his boyhood. But see the following note.
Smote, ere the days of boyhood. — Boccaccio tells us, that " it 1. 39.
was the custom for men and women in Florence, as the sweet
spring-season came upon their lands, to assemble in diverse
companies to make merry. Among others, a worshipful citizen,
named Folco Portinari, having once, on the 1st of May, col-
lected a party of his neighbours, Dante, then a boy of about
nine years, was taken by his father to the house, where he set
himself to play with the other children. Among these was a
daughter of Folco's, named Bicë, still in her eighth year, very
attractive, and in her manners refined and winning ; lovely in
face, and graver in her words than could be expected at an age
so tender," &c. Of which occurrence Dante says in the Vita
Nuova, " Nine times after my birth had the heaven of light [solar
 256 DANTE'S DIVINE COMEDY.

CAN.
XXX. sphere] returned well nigh to the same point, in regard to its
peculiar revolution, when to mine eyes first appeared the glorious
liege lady of my mind, who was called Beatris by many, that
knew not what they called so [i.e. knew not how appropriate
the word Beatrix, or blesser]. She had been in this life a suf-
ficient time for the starry heaven to move the twelfth part of a
degree eastward, so that she appeared to me at about the begin-
ning of her ninth year, and I saw her towards the end of my
ninth year. And she appeared to me clad in a most noble
colour, lowly and august, of crimson, and attired and cinctured
in a manner which accorded with her years so youthful. And
at that moment the spirit of life, who dwelleth in the most secret
chamber of the heart, began to tremble with such violence ,
that it appeared horribly in my minutest pulses. [ See Ap-
pendix to Purgatory, p. xxviii. ] From that time Love was
lord of my soul, which was betrothed to him so early, and
he began to assume dominion over me with such confidence,
by the power which my imagination lent him, that it behoved
me throughly to fulfil all his pleasure." I fancy he describes,
in the last sentence but one, some constitutional paroxysms to
which he was liable under the influence of agitation, as may
appear more plainly from the following extract : "After the
battle of the diverse thoughts, it happened that this most gentil
one came to a place where many gentlewomen were assembled,
whither I was conducted by a friend of mine, who thought to do
me a great pleasure by leading me where so many ladies showed
their beauties. Whereat I, not knowing whither I was led,
trusting to my companion, who had conducted a friend of his
to the extremity of life [ equivocal ! ] , said, ' Why are we come to
these ladies ?' then he said, ' To see that they may be well served.'
 PURGATORY. CAN. XXX. L. 39. 257

CAN.
And the truth is, they were assembled on account of a gentle- XXX.
woman, who was given in marriage that day, and whom it be-
hoved them to accompany according to the usage of the city.
And at the end of my words it seemed to me I felt a marvellous
trembling begin from the left side of my bosom, and extend itself
unawares over all my body. Then I feigned to lean my person
against a painting which surrounded the abode, and fearing
others might have perceived my trembling, I raised my eyes,
and I perceived the noble Beatris." Notwithstanding such
painful susceptibility, he continued throughout his youth to
seek incessantly her society, or at least her greeting, and albeit
a suitor of the kind, that
" Brama assai, poco spera, e nulla chiede ,"
(" Loves much, and little hopes, and nothing claims,")
[TASSO.]
he obtained from her some tokens of friendliness or courtesy,
which increased his passion, and were celebrated in admirable
poems. But being anxious to hide from the world the object of
his devotion, he made some professions to other ladies, in con-
sequence of which Beatris appeared offended, " and denied him
her salutation, in which consisted his beatitude." He wrote a
canzone to explain "that he had been hers only from boyhood
upwards, and in spite of all appearances ; " but had little success,
at least outwardly, in conciliating her. It is probable some new
reasons had intervened to make her demeanor more reserved to
him ; and it appears, though without his avowal, that some in-
superable obstacle to his hopes had now arisen, which compelled
him to refine upon and spiritualise the passion he could not or
would not eradicate. Pelli has discovered, from the testament of
Beatris's father, that she was married before 1287 (her twenty-
VOL. IV. R
 258 DANTE'S DIVINE COMEDY.

CAN.
XXX. first year) to a Simon de' Bardi, of whom nothing farther is
known ; after which event, however brought about, Dante's
mind was no way alienated from her, but their intercourse was
probably restricted by a severe modesty on both sides. I con-
jecture that from this time he saw her principally in the place of
worship of which he has spoken in the Vita Nuova, and began
to contemplate her as a figure of contemplative piety, whence
his muse derived afterwards an impersonation of Divine Phi-
losophy. And haply from hearing there in the Te Deum her
voice rehearsing,

" Tibi Cherubin et Seraphin incessabili voce clamitantes

Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth,"

he derived the suggestion of that scene in the Paradise, where

she joins a company of spirits in the adoration expressed by the
concluding line. Of the period at which he mourned her death,
and its results upon his conduct and inclinations, I shall speak
under future passages.
1. 45.] I know the symptoms.-From Virgil, Æn. 4, 23 : —
" Agnosco veteris vestigia flammæ."

1. 50. my cheeks, though wet with dew. - From the lustration

Virgil performs in Can. 1 .
1. 61. I saw that lady ;—i. e. Beatris, still screened bythe lily showers
from the Angels.
1.80. Sang all, In te speravi.—" In thee have I put my trust.” —The
thirteenth Psalm, to the end of verse 8.
1. 87. If wind from land that loseth shade. That is, when the pre-
vailing north-east winds of the winter are replaced by southerly
winds, blowing, as they would in Italy, from that nearer part of
 PURGATORY. CAN. XXX, L. 45-128. 259

the torrid zone in which the sun becomes vertical (diminishing CAN.
XXX.
all shadows) while spring approaches us,
Not by the power.- Not only from mysterious influences of 1. 106.
nature, but by supernatural graces, which originate in the high
sphere that God inhabits, and in the profundity of his counsels.
When of my second age.— At the completion of adolescence, 1. 121.
which Dante makes to terminate with the twenty-fifth year.
Beatris died in 1290 [see Can. 32, 1. 1 ] , and being a year
younger than Dante, had not past the limits of this age.
Then stole he from me, after others bending.-The unprejudiced 1. 123.
reader will see an allusion to some attachments, either light or
lewd, which the author formed to two or three persons, such as
Boccaccio mentions in his biography. But according to some,
the line glances at his marriage with Gemma Donati, perhaps a
prudential union. The interpretation, however, would be need-
lessly dishonouring to Dante, as implying both the slander of
his wife, and a reprobation of his own deliberate proceedings.
He set his feet upon a path untrue.— According to some com- 1. 128.
mentators Beatris speaks as the representative of contemplation,
and censures Dante for his efforts to engage in active life ! This
view shows a misapprehension of his whole philosophy, which
makes both action and contemplation honourable, and conducive
each to the furtherance of the other, as Beatris and Matilda are
friends, and Leah and Rachel sisters. It shows a misappre-
hension of the opening of the poem, where Virgil (the delegate
of Beatris) commends the mountain which Dante is [ Hell, Can. 1 ,
1. 77] prepared to climb, but leads him away to escape the three
beasts ; for here Philosophy approves of his embracing an active
life, and would assist him, but that it is impossible under cir-
cumstances. The plain truth is this, that beside the active and
R 2
 260 DANTE'S DIVINE COMEDY .

CAN. contemplative, there is a third life called sensual, which is the

XXX.
only kind absolutely reprehensible, and figured by Dante under
the dark wood. We see then that he had yielded himself to
sensual indulgences after the demise of Beatris, and was on the
point of relapsing into them, when his first exertions in civic
life were baffled, i. e. when the beasts drove him back to where
the sun is silent.

CANTO XXXI.
CAN.
XXXI. For any sweeting. - In the original " Pargoletta," a term of
1. 59.
blandishment which Dante had applied to a girl mentioned in
the Canzoniere. [See Son. 45. ]
1. 71. -by winds from Latin land.— Literally, from our land ; that
is, winds not coming over the sea, but from a tract of mainland
included in Italy or the empire. But if " austral " be read for
nostral, then the south-east wind is meant, as in the next line the
south-west.
1. 72. Or from Iarbas'es.-From Libya, where Iarbas had once
ruled, according to the Æneid, an insolent wooer of Dido's.
1. 74. When beard she said for face. - See 1. 62 ; for Dante was not
so young, it is pointedly hinted, that he could decorously give
occasion of comparing him to an unfledged bird ; it was no
longer mere down [piume] that sprouted from his chin. Of
" Madonna " Beatris's power of sarcasm, we find some intima-
tion in the Vita Nuova in the introduction to the meek sonnet—
" Con l'altre donne mia vista gabbate."
With th' other ladies at my looks you fleer.")
 PURGATORY. C.XXXI. L. 59.-C. XXXII. L. 9. 261

Which in two natures.- Evidently a symbol of Christ ; and CAN

XXXI.
from this part Beatris returns to her dramatic part, as the Bride 1.81 .
of Canticles.
I heard Asperges me.—'" Thou shall purge me with hyssop," 1. 98.
&c. [Ps. 51. ]
We here are nymphs.- Compare notes on the stars mentioned 1. 106.
in Can. 1 and 8.
Or ever Beatris ; - that is, the moral virtues, and the elements 1. 107.
of Faith, Hope, and Charity, subsisted in the world before the
manifestation of Christian philosophy, to which it has been sub-
sequently their chief office to minister. But the reader who
connects these lines with the historical Beatris Portinari will
impute to Dante an ambiguity which is not unpoetical.
Sometimes in one. Her eyes reflect now the leonine, now the 1. 123.
aquiline part of the figure, as Theology contemplates now the
Man, now the God in Christ.

CANTO XXXII.

On slaking their decennial thirst.- Beatris having died ten CAN.

XXXII.
years previously. [ See note on Can. 30, 1. 121. ] 1. 2.
-intermured with nonchalance. - Indifference to all objects 1. 4.
but Beatris, forming as it were a screen or wall on each side the
line in which Dante gazed towards her, through which he could
see nothing else.
" Ah, too intent."- Dante's love is not yet allowed to expend 1. 9.
itself in contemplation ; he must show himself ready to per-
R 3
 262 DANTE'S DIVINE COMEDY.

CAN form the injunctions of Beatris [ see 1. 100 to 105] ; and for this
XXXII.
duty he is prepared even by the three Nymphs, who had
strengthened his eyes to view her. [Can. 31 , 1. 131. ] Allego-
rically, we are taught here that the theological virtues, though
mainly demanding from us the meditation of Christian phi-
losophy, yet urge also within certain limits to active life ; for
the end of these virtues is the love of God, which is then most
perfect, when through the same we love mankind, and that not for
their own sakes, but for God's, and when , in order to exert our-
selves on their behalf, we withdraw for a time our thoughts
from Him. [ See references to Thomas Aquinas in Phila-
lethes . ]
1. 10. And then the same affection ; —i. e. dazzledness.
1. 16. Then how the glorious host.— The company are preparing to
retrace their steps eastward, wheeling round towards the right ;
those in front completing their evolution before the chariot
stirs.
¡1. 30. Which made its circuit ; -that is, the right-hand wheel, by
which are Faith, Hope, and Charity.
1. 38. Then circled they a tree. The Tree of Knowledge of Good
and Evil, taken as a symbol of Secular Power. [ See Appendix
to Purg. p. 31.]
1. 42. I' th' very groves of India. — Which contain trees, whose tops
cannot be reached by an arrow. [ See Virgil, Georg. 2, 122. ]
1. 43. Blessed thou Gryphon art.― Alluding to our Saviour's renunci-
ation of temporal power in the words Render to Cæsar, &c.
1. 52. upon the near approach. - When the sun enters Aries,
the adjoining sign to Pisces, which last, or the northern part of
it, is called the Roach, from that fish's bright colours.
1. 58. Thus flowered with tint. - The colour intimated is probably
 PURGATORY. CAN. XXXII. L. 10-126. 263

CAN.
that of the apple-blossom, referred to in accordance with tradi- XXXII.
tion. The tree flowering at the chariot's approach, shows that
it is only by connection with the Church that the secular power
becomes fertile in good results. For the righteous works, which
government contributes to produce, remain there, where Faith
exists not, devoid of Holiness.
IfI could utter.- Commissioned by jealous Juno to guard Io, 1. 64.
the beloved of Jupiter, the hundred-eyed Argus was slain by
Mercury, who had lulled him with music, accompanying the tale
of his adventure with Syrinx,-

" Singing, how down the vale of Mænalus

I pursued a maiden, and clasped a reed."

[See Ovid, Met. lib. 1. ]

As when to Peter, James, and John. - The disciples who saw 1. 73.
the Transfiguration, —a foretaste of heavenly contemplation.
About her stood the Seven.- Each of the nymphs has taken one 1. 97.
of the lamps in hand, as nearly each of the cardinal and theolo-
gical virtues, according to Aquinas, has a peculiar correspond-
ence to one of the gifts of the Spirit ; thus, Hope is guided by
the Lamp of Fear, Charity by Wisdom, &c.
Bird of Olympian Jove.- Commentators compare the Eagle 1. 112.
in Ezekiel, c. 10. The figure here intimates the persecutions of
the Christian community, which were set on foot by the Roman
Imperial government.
A she-fox then I saw.- Heresy. [Compare St. Gregory on 1. 118.
Canticles 2, 15.]
· with his plumes he strewed it o'er.— Allusively to the 1. 126.
Charter of Constantine, who was said to have endowed the popes
with the government of Rome.
R 4
 264 DANTE'S DIVINE COMEDY.

CAN. O my bark. - As it were, O bark of St. Peter.

XXXII.
1. 129. -and thence a dragon.- Mahomet, [compare Rev. c. 12] .
1. 131.
1. 137. Read, Itself with weeds, out of the plume supplied. — This
figure intimates the growth of wealth and luxury in the remnant
of the Church after Mahomet ; to this the donation of Con-
stantine had originally supplied the means.
1. 143. Transfigured, heads on every part. - To avoid the irrelevant
explanations of this figure that have been given, observe that
the seven heads have doubtless to assume the direction of the
transformed chariot, and so to replace the seven nymphs ; as
glancing farther over the pageant, we find the Gryphon and
Beatris replaced by the giant and his paramour. These heads,
then, are the opposites of the virtues, even the seven cardinal
sins. So the ten horns [see l. 145, &c. ] replace the seven lamps,
though their number is altered in accordance with Rev. xvii. 3,
while in their arrangement a picturesque symmetry was perhaps
consulted. These are then gifts of the evil spirit, ten woes or
crimes springing from the seven sins. To all such interpreta-
tions as the above it has been objected that Dante in Hell, Can.
19, 1. 109, refers the apocalyptic seven heads and ten horns ap-
parently to the Sacraments and Commandments, but at all
events to things which had certain relations to an uncorrupted
as well as a corrupt Church. It must be answered [ see Phi-
lalethes] that Dante is not now, as before, expressly commenting
on parts of Revelations ; he is depicting a vision somewhat like
that occurring there, and he interprets it to suit his own pur-
poses. He is not then positively bound to employ any single
image as he thinks it employed in Scripture.
1. 148. I saw thereon a beltless paramour. -The Papal Court intri-
guing with the kings of earth.
 PURGATORY. C.XXXII. L. 129.-C. XXXIII. L.25. 265

Her giant stood. - Philippe le Bel. [ See App. to Purg.] CAN.

XXXII.
Lashed her. An allusion to the cruel treatment Boniface 1.152 .
had experienced through Philip's machinations. [See on Can. 1. 156.
20, 1. 85. ]
Dragged it, till Phœbus. - A figure how the Papal Court was 1. 159.
to be removed to Avignon under Clement.

CANTO XXXIII.

A little, and ye shall not see my face. — Beatris's departure, CAN.

XXXIII.
after the removal of the chariot, is said to intimate that Christian 1. 10.
Philosophy in a manner withdrew from earth on the translation
of the Papal chair ; but such an interpretation accounts not for
her directing her adieux to the Virtues, from whom, in the
character she represents, she ought much rather never to have
been divided. I scruple besides to accept a gloss that might
commit the author to unorthodox sentiments, and would rather
say that Beatris merely dissolves by these words the dramatic
representation, allowing the Seven Nymphs to go forth to point
the way to Eunoe's waters, while she prepares to confer with D.
As those that with too much respect. -· The line is a comment 1. 25.
on that passage in the Vita Nuova, — “Albeit her image, that
abode with me continually, was the encourager of love to lord
it over me, yet was there in the same so noble an efficacy, that
never did it suffer love to rule me, but with reason's faithful
counsel." Hence Boccaccio, in the author's Life, says, " This love
of Dante's was most virtuous, whichever of the two parties, or
 266 DANTE'S DIVINE COMEDY.

CAN whether haply both of them, caused it to be so ; and though it

XXXIII.
was, at least on Dante's side, most ardent, yet never a word,
look, air, or gesture otherwise than laudable resulted from it.
1. 35. Was and is not. - Alluding to Rev. c 7, v. 10.
1. 36. no witch's broth can vengeance lame. - The vengeance of
Heaven on the authors of this state of things, especially of the
translation of the Holy See, will not be averted by superstitious
rites. [The original alludes to those which were practised by
murderers, eating soppets on the graves of their victims, as it is
said Charles of Anjou did over Conradine's. ]
1. 43. When a five hundred five and ten. -A DVX or general,
alluding to Can della Scala, on whom see Par. Can. 17.
1. 46. Like Sphinx or Themis. - The story of the Sphinx is well
known : Themis, when consulted by Deucalion and Pyrrha
after the deluge how they should replenish the world, bade them
"throw behind them the bones of their ancient mother,"
meaning stones from the earth.
1. 49. But soon the Fates shall be the Naiades. -See Ovid, Met. 7,
750, according to a probably incorrect reading,—
" Carmina Naiades non intellecta priorum, &c."-

from which it appeared that the Naiads had solved the enigma
of the Sphinx, and caused her destruction, and therewith the
disease sent by Juno to avenge her on the corn and cattle of
the Boeotians.
1. 57. That now the second time despoiled has been. -
— First the Eagle,
then the Giant and his paramour, had injured the symbolic tree ;
the latter in violently withdrawing the chariot from it. The
usurpation, however, or invasion of the Imperial power was a
violation of the prerogatives of God.
 PURGATORY. CAN. XXXIII . L. 35-141 . 267

CAN.
- thy likings cold. —Affections for high philosophy. XXXIII.
At least the colouring. — Have at least some general recollection 1.68.
of my discourse, such as the pilgrim preserves of Holy Land by 1.77.
the palm bough he carries thence.
what school thou hast embraced. — Dante is not reproved 1. 86.
for addiction to Pagan philosophy generally, -— since this was
considered the best introduction to the Christian, as Beatris
showed in making Virgil her delegate, —but for having attached
himself to some materialistic school, which had given him a
disinclination to a deep study of the Scriptures, and rendered
him less quick in understanding their style.
The sun was holding that meridian round.- The sun had for us 1. 104.
reached the meridian, though of course he does this at various
times as the spectator may be situated.
Those seven ladies paused upon the bound. -By the origin of 1. 108.
the Paradise rivers at the foot of the Tree of Life. Here the
spirits from Purgatory are fitted for heaven by drinking the
waters of Eunoe, towards which it seems the office of the
Nymphs to accompany them.
I saw there Tigris and Euphrates. -- Two of the acknowledged 1. 112.
rivers of Paradise ; the others mentioned in Genesis have been
transformed to Eunoe and Lethe.
The curb of art controlleth. - -Dante has made a point of 1. 141.
confining his poem to a hundred cantos ; one introductory and
thirty-three in each part,
" Quid erit homo
Qui amat hominem,
Si amat in eo
Fragile quod est ?
Amet igitur
Animam hominis,
Et erit homo
Aliquid amans."
S. AUG. de Musicâ.
 PARADISE.

CANTO I.
CAN.
So far, when her desire. -The desire of the intellect is the I.
1. 8.
contemplation of God. [ See note on Purg. Can. 27, 1. 107. ]
O good Apollo. - Dante has on previous occasions invoked 1. 13.
one or more of the Muses ; but now, to show the greater ardu-
ousness of his subject, he addresses himself to their king and
leader. Nor does even such a patron content him, but he seeks
[see on 1. 16 ] to associate him with other deities.
one Parnassian height. - Mount Parnassus had two 1. 16.
summits, sacred to Apollo and Bacchus respectively, [as Lucan
says,
" Mons Phœbo, Bromioque sacer."-PHARS. 5, 71] ;

and the latter god is said to have been accompanied by the

Muses, if at least we trust a scholiast on Virgil. [" Citharon
mons est Bootiæ. Ibi arcana Liberi patris sacra celebrantur
tertio quoque anno, quæ trieterica dicuntur. Existimatur autem
Liber esse cum Musis, et ideo ex hederæ fronde ejus corona
poetis datur. ] Therefore Dante invokes Apollo conjointly with
the Muses, or perhaps Apollo with Bacchus ; and the last-
named god on the idea that he is a patron of Comedy. Compare
 270 DANTE'S DIVINE COMEDY.

CAN. our author's epistle to Johannes de Virgilio, in which he has

I.
poetically claimed the ivy-crown, the gift of Bacchus, saying,
" cum mundi circumflua corpora cantu
Astricolæque meo velut infera regna patebunt,
Devincire caput hederâ, lauruque juvabit.”
1. 20. As when thou drewest Marsyas.— That is, with that mastery
of art by which thou overcamest Marsyas in song, ere thou
punishedst his presumptuous rivalry by flaying him. [ See Ovid,
Met. 6, 383. ]
1. 31. That this Peneian leaf. — The leaf of the laurel, into which
Daphne, daughter of Peneus, had been transformed. [ See Ovid,
Met. 1, 452 :-
" Primus amor Phohi Daphne Penëia," &c. ]

1. 36. - till Kyrrha shall respond. — Juvenal speaks of Cyrrha

and Nysa as sacred to Apollo and Bacchus. [Sat. 7, 64. ]
Cyrrha was a city at the foot of Parnassus ; Nysa a summit of
the mountain, and perhaps one of those which Lucan refers to
in the passage lately quoted.
1. 39. Which doth four circles. The sun is rising near the first
point in Aries, where the horizon meets the intersection of the
equator, ecliptic, and equinoctial colure.
1. 40. With better light.- The sun's presence in Aries introducing
the spring, at which time the operations of nature are manifestly
more vigorous.
1. 43. Now sent he morning there.- Bringing us to the morning of
Easter Thursday, so that three quarters of a day have elapsed
from the epoch at which the Purgatory terminates.
1. 49. And as the second ray.- Dante, as it were, reflected Beatris's
action, by gazing on the sun as she gazed.
 PARADISE. CAN. I. L. 20-76. 271

As Glaucus, after he.- This was a fisherman of Euboea, CAN.

I.
who having once observed that his scaly captives regained life 1. 68.
or vigour from the contact of the grass where he had thrown
them, tasted thereof, and was forthwith impelled to throw him-
self into the sea, of which he became a divinity. [Ovid. Met. 13. ]
Per verba ; —i. e. through words. 1. 71 .
When the revolvement thou perpetuatest. · The music-working 1.76.
motion of the spheres, caused by the desire of the ninth sphere
towards the empyrean. Compare a passage in the Convito
[Tr. 2, c. 3 and 4], which will serve as an introduction to the
author's astronomical views. " Of the number of the heavens
and of their situation many have thought variously, though at
length the truth has been discovered. Aristotle believed, in
accordance with the ancient rudeness of the astrologers, that
there were only eight heavens, of which the last, and all- contain-
ing, was that in which the fixed stars are, namely, the eighth
sphere, and that beyond it there was no other. Also he be-
lieved the heaven of the sun to follow next after that of the
moon, that is to say, with respect to us [placing the earth in
the centre of all the spheres ] . Ptolemy afterwards perceiving
that the eighth sphere moved with several motions (for he saw
its circle depart from the direct circle, which turneth all from
east to west), constrained by the principles of philosophy, which
requires necessarily a first mover, placed outside the starry
heaven another heaven, making this revolution from east to
west, which is fulfilled in about twenty-four hours and fourteen
fifteenths, roughly speaking. And the order of the spheres
according to their situation is as follows ; first is that wherein is
the Moon ; second that wherein is Mercury ; third, that wherein
is Venus ; fourth, that wherein is the Sun ; fifth, that wherein
 272 DANTE'S DIVINE COMEDY.

CAN.
I. is Mars ; sixth, that wherein is Jupiter ; seventh, that wherein
is Saturn ; ninth, that which is not perceptible save by the
movement above mentioned, which heaven many call crystalline,
that is, diaphanous or all-transparent. It is true that outside all
these the Catholics place the Empyrean heaven, which is, so to
speak, a heaven of flame, or luminous, and they state that the
same is immoveable, from having in itself in every part that
which its matter desireth. And the same causeth the first
mobile to have its exceeding rapid motion ; for from the ex-
ceeding fervent appetite that is in each part of the ninth heaven
(which is close after that above mentioned) of being conjoined
with each part of that most divine heaven, the tranquil heaven,
it therein revolves with such desire that its velocity is welnigh
inconceivable. This is the place of blessed spirits, as the Holy
Church affirms, which cannot lye - this is the sovran edifice of
the world, in the which all the world is included, and beyond
which there is nothing ; and the same is not in space, but was
formed alone in the first mind, which the Greeks call Pro-
tonoë."
1. 79. Then heaven was so enkindled. Here the poet appears to
approach and rapidly pass across the circle of fire. [See note
on 1. 109.]
1. 92. But lightning never.— See on 1. 133.
1. 105. That sets with God the world in unison.— It is order that gives
the world an appearance of unity, which makes it an emblem of
the divine nature ; and this order requires every material and
immaterial substance and creature to find an appropriate place
and rank in the universal system. " For each thing," Dante
says in the Convito, " has its special love, as the simple bodies
have a love, which is made their nature [naturato in sè] , for their
 PARADISE. CAN. I. L. 79-133. 273

own place, and therefore the earth always descends to the CAN.
centre ; the fire [has this love] for the circumference above the
sphere of the moon, and therefore it always mounts thitherward.
[See Aristotle's Physics, and the Book on Heaven and Earth. ]
The first composite bodies, such as minerals, have a love towards
the place where their generation is ordained, and therein they
grow, and thence derive vigour and power. Wherefore we see the
magnet always to receive virtue from the region of its generation.
Plants, the first bodies which are animated [i. e. having life],
have more manifestly a love for a certain place, such as their
organisation requires ; and hence we see some plant themselves,
as it were, along the waters, and some along the ridges of the
hills, and some on plains or at the foot of the mountains, the
which, if they be transplanted, either die altogether, or live
drearily, like things severed from a friend. Brute animals have
not only a more manifest love for men, but we see them love
one another. Men have their peculiar love for things perfect
and comely ; and because man, although a simple substance be
his whole form [ principle of being] , doth yet, from the nobility
of his essence, partake of the divine nature and of that of these
things, he can have all these loves, and he hath them all."
[Tract. 3, c. 3.]
And so we see the flame to shoot from heaven.- For lightning 1. 133.
is separated from the sphere of fire with a deviation from its
natural tendency upward. [ See Can. 23, 1. 40. ]

VOL. IV . S
 274 DANTE'S DIVINE COMEDY .

CANTO II.
CAN. And Muses nine set Arctos in my view. The constellation of
II.
1. 9. the Bear.
1. 11. Your necks have toward that bread of angels bent.— That is,
knowledge. Compare the beginning of the Convito, where
Dante says that all men naturally desire knowledge, which is
the ultimate perfection of our soul, whereof, indeed, many are
deprived by intrinsic and many by extrinsic causes (and these he
proceeds to specify) : " There are few then remaining, who can
attain to this habit, desired by all ; and almost innumerable are
those hindered, who live always in hunger of this universal food.
O blessed those few, who sit at that table, where the bread of
angels is eaten, and wretched those, who have food common to
the cattle."
1. 16. Those wights renowned.—The Argonauts. [ See Hell, Can. 18. ]
Jason had to plough the ground with the fire-breathing oxen
(who were charmed by the art of Medea) before he could win
the golden fleece. [ See Ovid, Met. 7, 118, &c. ]
I. 41. To see the substance ; -i. e. of Christ. [ See Can. 33, l. 127, &c. ]
1. 45. nay, but like the first truth we believe.- Perhaps Dante
means the knowledge of our own existence, which seems among
men the most universal and fundamental axiom.
I. 51. Make some to fable Cain appears therein.— See Hell, Can. 20,
sub fin.
1. 60. by bodies rare and dense. - - This opinion Dante had
before professed in the Convito, saying, " that the shade in the
moon was only a rareness in its substance, on which the rays of
the sun could not be arrested and reflected as at other parts."
[Tract. 2, c. 14. ]
 PARADISE. CAN. II. L. 9-91 . 275

The orb, that seven includeth. — The starry heaven. It must CAN.
II.
be observed that the fixed stars, like the moon, were supposed to 1. 64.
shine bythe sun's reflected light. Beatris argues therefore, that the
true solution of the variegated appearance of the moon ought
likewise to account for the varieties of appearance which we see
among the fixed stars. But the stars differ not only in brightness,
but in colour, and (the astrologers thought) in heat, cold, and
other properties ; which diversity is too complex to be accounted
for by one principle, like that of density and rareness in the
matter composing those bodies.
And further, if the brown. — If rarity of matter occasion the 1. 73.
appearance of a dark patch on the moon, that rarity must go
right through her globe, or be terminated by a denser stratum.
In the former case the sun would shine through the moon when
she now eclipses him to us, but this he manifestly does not. In
the latter case the sunbeams would be reflected behind every part
of the moon's surface, and ought therefore to illumine it equally.
Now wilt thou say. It might be argued that the light which 1. 91.
is not arrested at the surface of the moon, but penetrates the
supposed rare parts [ 1. 86 ] , appears less bright from being re-
flected at a greater distance from us. To this view Dante
opposes an experiment, perhaps original, showing that a light
appears smaller indeed, but not less bright, from being reflected
at a distance from us, and that, though a thin medium like the
air be interposed between the eye and the reflecting surface.
Dante judges rightly, that mere void distance cannot diminish
the apparent brightness of an object, for the quantity of light
decreases in the same ratio as the apparent size of the luminary ;
but his experiments not having been nice enough to show the
effect of the air's rare medium in dulling the light, he has not
$ 2
 276 DANTE'S DIVINE COMEDY.

CAN.
II. judged correctly how another such medium would operate on the
moon's reflected lustre.
1. 106. Now as the onlook of the warmer rays. -"As the sun dissolves
the snow, and penetrates the transformed mass with his light and
heat, so, dissolving thy error, will I imbue thy mind with under-
standing."
1. 112. Amidst theheaven ofthe divine Serene. - The " primum mobile "
revolves within the empyrean. [ See note on Can. 1. 1. 76. ] The
former receives from the latter a power of producing various
things differing in substance ; but from the "primum mobile " the
starry heaven receives this diversity of substance, and invests it
with a corresponding diversity of form, namely, in the stars,
which are the " natures multiplied " of line 116. Thus the
different qualities of these stars are rooted in their essence, and
are no accidents that result from their material composition.
The motions of the lower orbs [see 1. 120 ] , effecting different
conjunctions of these stars, produce the different influences of the
spheres upon the variable operations of nature. [See abstract of
Albertus Magnus's system, in Philalethes's Commentary. ]
1. 127. Thepowers and motions. - So Albertus Magnus [ de Coelo et
Mundo, 2, 3, 5] says that the form of all lower things lies in the
stars ; as in the hammer, and in the stroke of the artisan, lies the
form of all things fabricated with the hammer.
1. 131. From the deep mind. The operations of each heaven are
governed by intelligences, as is shown in Can. 8. Dante says
in the Convito [ Trat. 2, c. 5 ] that the Movers of each heaven are
beings separate from matter,- that is, intelligences, - who are
called by the vulgar Angels. (How he apportions the several
orders of angels to the several spheres, will be shown under
Can. 28. ) He identifies with the angels both the " Ideas " of
 PARADISE. C. II. L. 106.-C. III. L. 30. 277

Plato, and the gods and goddesses of paganism, and shows in CAN. II.
the same chapter that their number is, as it were, infinite.
Itselfrevolving on its unitude. - Remaining one nature in its 1. 138.
diverse partial operations.

CANTO III.
CAN.
Read, “ Return our pictured faces to our sight.” III.
Ofpearl in midst ofmaiden temples white.·- The simile denotes 1. 13.
1. 15.
the faint luminosity of this order of spirits, the frailest which has
been admitted to heaven.
From that which passionedfor the streamthe Greek.- Narcissus 1. 18.
pined with love for his own image in the lakelet, as if taking a
reflection for a substance : Dante, on the contrary, takes here
substances for reflections.
Exiled for vows which deeds have failed to suit. — According to 1. 30.
the commentators, all the class of spirits represented by those in the
moon are nuns that, having been removed by violence from their
convents, did not use all possible exertions to return [ see Can. 4, 1.
81 ] , though they ceased not at heart to be attached to the self-
denying life which they had chosen. They are introduced in
the moon, it is said, in compliment to Diana, as if, forsooth, she
had had no more steadfast votaries. But I doubt whether Dante
has appropriated any planet or sphere to such a small and arbi-
trarily distinguished class of human beings. It will be seen,
from my arguments to the Paradise, that I consider the theolo-
gians, martyrs, princes, and hermits in the sun and higher planets
to be representatives of the four moral Virtues, —Prudence, For-
83
 278 DANTE'S DIVINE COMEDY.

CAN.
III. titude, Justice, Temperance respectively, as in the succeeding
spheres the first three spirits conversed with represent Faith,
Hope, and Charity, the theological Virtues. Now the Moon,
Mercury, and Venus, planets revolving in the spheres to which
the Earth's shadow extends [ Can. 9, 1. 118 ] , correspond to
imperfect virtues ; and the first-mentioned one, I should say, re-
presents those well-meaning but weak characters, whose doom
is in the words, " Unstable as water, thou shalt not excel." In
accordance with this view I call Dante's moon the " planet of
mutability," not, as other commentators should, the planet of
perverted nuns. But here it may be objected to me, that Dante
supposes all blessed spirits to be really in the empyrean heaven
[ Can. 4, 1. 34], and to only appear to him in other regions ;
if therefore neither perverted nuns, nor other mutables, are
really in the moon, in what sense can it represent a larger class
of beings than are actually seen there ? I answer, that the
planets and spheres represent the real gradations in heavenly bliss
[Can. 4, 1. 35 ] , which depend on virtues, of which we must give
a general and equitable account, and not upon any diversities of
worldly functions corresponding to cowls or diadems, although
such may contribute to make examples of each virtue more
notable. [Can. 17 , 1. 136.]
1. 49. thou'lt recognise Piccarde. [See Purg. Can. 24, 1. 10.]
Piccarda was sister to Gemma, Dante's wife, and Corso Donati,
the " Catiline " of Florence. During the latter's absence from
home she entered the monastery of St. Clara. Corso had arranged
meantime to make her the instrument of an alliance between
himself and Rosselin della Tosa, and upon learning what she
had done, he entered with several armed men the convent,
carried her away, and caused her to be married by compulsion.
 PARADISE. CAN. III. L. 49-79. 279

How ill she could bear this outrage may be conjectured from her CAN. III.
having died soon after.
Our wills, O brother mine.-Philalethes quotes similar expres- 1. 70.
sions respecting the state of the Blest from Hugo de St. Victor :
"For God shall be the object of our desires, who shall be seen
without end, loved without satiety, praised without weariness.
This function, this affection, this act, shall be common to all, even
as life eternal. According to degrees of merit, what degrees
there shall be of glory and of honour, who is capable of thinking?
how much less can any utter it ! but that such will exist, cannot
be gainsaid. And this great boon will that blessed city see in
herself, that no inferior will envy a superior, as to the archangels
the other angels bear no envy. As little will each desire to be
that which is not granted him, though with such, as the same is
granted to, he be joined with a most peaceful bond of concord,
Thus in the body the eye desires not to be that which the finger
is ; while both members are contained in the peaceable contex-
ture of all parts. Therefore one will have a less gift than another,
but yet have this gift likewise — that he will wish for nothing
that is greater." And in another place: " They love God incom-
parably, because they know whence and whereunto He has
advanced them. They love each one each of the others as they
love themselves. They rejoice in God ineffably. They rejoice
in their so great beatitude. And because each loveth each as
himself, therefore each hath joy in the weal of each as in his
own ; for what good he hath not in himself he possesses in
another. "
of that blest thing the very ground.-All charity being 1.79.
grounded on the love of God, as from Him proceeds all that is
worthy of our love in others.
$4
 280 DANTE'S DIVINE COMEDY.

CAN. -the web whereon.- The good work, which she left imperfect.
III.
1. 95. In higher heaven a maid. - Saint Clara, the countrywoman and
1. 98.
contemporary of Francis of Assisi, who adapted the rule of his
Friars to her own sex. In fulfilment of her vow of poverty, she
underwent the greatest hardships, wearing slight clothing in all
seasons, sleeping on bundles of faggots and haircloth, or straw-
bags by way of indulgence. When Gregory the Ninth offered
to absolve her from the obligations she had contracted, her
answer was, " I will ask absolution for my sins, not for the in-
spirations of Christ." Her departing soul, it is said, was visibly
received by angels : she was canonised under Pope Alexander
the Fourth.
1. 106. Men more accustomed ill than well to do. - These were the
Donatis, nicknamed Malefammi or Malefarai, according to Vil-
lani, lib. 8, c. 38.
1. 108. My God, He knows what life —According to some late accounts
Piccarda was miraculously visited, at her own intercession, with
a horrible leprosy, which enabled her to preserve to the end the
virginity she had vowed to Christ. But Dante seems to think
that she submitted, though in sorrow and reluctance, to the
realisation of a married life.
1. 118. Lo, that ofgreat Constantia is the light.-Constantia, daughter
of Roger, King of Sicily, and heiress of the realm, after the death,
without issue, of his grandson, William the Second, was married
to Henry the Sixth, the second Emperor of the Suabian line,
A. D. 1186, and became mother of Frederic the Second. It is
reported, though not ascertained, that she had been made a nun
in Palermo, but was absolved from her vows by the bishop of
that city to prevent the extinction of the royal line. She had
already then reached a somewhat mature age, so that her ribald
 PARADISE. C. III. L. 95.-C. IV. L. 19. 281

son made it afterwards a custom to swear " by his own miracu- CAN. III.
lous conception."
It is from her the second Swabian gale. — The power or violence 1. 119.
of the Suabian princes appears to be represented by the meta-
phorical term gale [vento] .

CANTO IV.

'Twixt meats alike removed. — This theory could doubtless not CAN.
IV.
be brought to a rigid test by experiment ; for how could two 1. 1.
courses be presented to us, between whose difficulties or allure-
ments we could not find or fancy a practical distinction, if indeed
our life depended on our coming to some decision? But such a
distinction once made, the alternatives are no longer " alike in-
viting " or arduous, and the case vanishes which was supposed
in theory. [See Thomas Aquinas, Summa Theol. prim. sec. 13,
6.] Dante's difficulty at present is, in determining which to
ask first of two questions, which are stated in lines 19-21 ,
22-24.
Then Beatris did like as Daniel.-That is, declaring both my 1. 13.
thought and its interpretation.
Thou arguest ifgood will.-Dante argues, if Piccarda and Con- 1. 19.
stantia were taken by force from the convent [ see Can. 3, 1.
106, 113] , how was the merit diminished which they acquired
by adhering, as far as in them lay, to the vows they had sub-
mitted to ? [See ib. 1. 50, 56 ] . The question is answered in 1. 73,
et seq.
 282 DANTE'S DIVINE COMEDY

CAN. That spirits each to his own star. — According to Plato's phi-
IV.
1. 24. losophical romance [ Timæus ] , the Maker of the world formed
human souls originally in an equal number with the stars,
and placed one of them in each of the latter, as in a vehicle
where it might acquire general ideas of the existent ; he then
bade them prepare to be implanted in bodies of human males,
wherein if they lived well, and learned to master the affections
incident from union with matter, they should return, he said, to
their own stars, and live happily ; but if they conducted them-
selves amiss, they should migrate into the bodies of inferior
animals, beginning, says the heathen philosopher, with those of
women. The spirits whom Dante saw in the Moon, especially
from their being those of mutable personages, appeared to him
to yield some confirmation to this theory, which Beatris, how-
ever, shows to be erroneous.
1. 27. To answer that the first, which hath most gall. - See on
line 64.
1. 30. Take which thou wilt.-Either John the Baptist, or John the
Evangelist.
1. 33. — nor more nor fewer years live on.- It seems implied that
Plato granted to spirits, when they returned to their stars, only a
limited period of felicity, after which other conditions were to
be assigned them ; a view of which there is no trace in the
Timæus, though it is tolerably consonant with the author's other
dialogues .
1. 34. But all make beautiful - It was necessary to the poet to re-
present all the blessed spirits as a single society, exalted above
the boundaries of the material universe. We are told, therefore,
that the real abode of all is in the Empyrean, where they will be
introduced in Can, 33. [See passage quoted from Convito, under
 PARADISE. CAN. IV. L. 24-83. 283

Can. 1 , 1.76]. They only appear then to Dante in various planets, CAN.
IV.
to enable him to distinguish their different grades of merit and
felicity. And even this phenomenal distinction is abandoned,
when we come to the spirits most distinguished by the high
Christian virtues. [See arguments of Can. 24, 25, and 26. ]
When forms to bodies set by nature are.— The soul is called the 1. 54.
form ofthe body ; i. e. principle of its essence.
Ifon these circles.—Alluding to the supposed influence of the 1. 58.
stars in modifying people's natural dispositions.
This principle was felt perversely. — The imperfect knowledge 1. 61.
of this influence led people to deify planets as Jove, Mercury,
Mars, &c.
That other doubt.- [See 1. 19. ] It will appear, from general 1. 64.
considerations, that a doubt respecting the culpability of the nuns
was less likely to remove Dante from Beatris (as expounder of
Theology) than an illusion respecting the habitation of the
Blessed, or the period they were to remain in it.
is an argument. To the words "' argument of faith ”" I 68.
can affix no appropriate meaning but that of “ a notion arguing
faith in its entertainer."
If only where the sufferers.—As Aristotle says, " Compulsory 1.73.
is that whereof the origin is external, being such that the agent
or patient thereto contributes nothing, as if one should be carried
anywhither by the wind, or by those who are masters of one's
person." [Nic. Eth. 1, 3. ] The nuns, Beatris intimates, were
not [throughout] detained from their convents by absolute, that
is, physical, compulsion, still less by their absolute wish, but in a
manner by compulsion ; namely, by dread of what might
happen if they resisted ; they were, therefore, not blameless.
As that which on the grate Laurentius held. —A Christian 1. 83.
 284 DANTE'S DIVINE COMEDY.

CAN.
IV. deacon, who suffered martyrdom on a gridiron, defying his
executioner by inviting him to inflict fresh pains, A. D. 258.
1. 84. And Mutius to his right hand made severe. -Dante says in the
Convito, "Who will say that Mutius was without divine inspi-
ration, to set on the fire his own hand, because that stroke had
failed which he had meditated to preserve Rome by ?" [Tract.
4, cap. 5].
1. 100. Full oftentimes, O Brother.- On the rest of Beatris's discourse,
compare Aristotle in the chapter above cited. 66 With respect to
such things as are performed through the fear of greater evils
as if a tyrant, having your parents or children in his
hands, should command you to do some base action, giving to
understand that they should be safe if you would do it, and if
you would not they should die ; with respect to such things, it
is dubious whether they are voluntary or involuntary
Such like actions are, therefore, of a mixed nature [ see l. 107 ],
but they are more similar to voluntary actions ; for they are
then eligible, when they are performed ; and the action is ended
while the occasion subsists, and the voluntariness or involun-
tariness is to be predicated while you are acting ; and you act
voluntarily, for the origin of the movement of your organic
parts is in yourself in such actions ; and of whatever things the
origin is in yourself, it depends on you to do or not to do them,
and such things are voluntary ; but, absolutely speaking, they are
perhaps involuntary, since no one would choose to do any one
of such things for itself. · And to some things perhaps
you ought never to be constrained, but rather to die under the
most dreadful sufferings ; for it seems ridiculous to talk of the
circumstances which constrained Alcmæon, in Euripides [ see
 PARADISE. C. IV. L. 84.-C. V. L. 43. 285

1. 103], to kill his mother. · · What things shall we then CAN.

IV.
call compulsory ? Shall we term things absolutely such, when the
cause is external, and the agent contributes nothing ? But things
involuntary in themselves, yet eligible at this or that time for
such and such purposes, of which the origin is in the agent,
shall we call involuntary indeed in themselves, but voluntary as
at the time and for the purpose ? "
As when Alcmeon. The son of Tiresias, mentioned in Purg. 1. 103.
Can. 12, 1. 104. Ovid speaks of him as

" Facto pius et sceleratus eodem. "

(" By one deed wicked and [filially] pious.")

To liking absolute. -
— Piccarda called the secularisation of the 1. 112.
nuns involuntary, for they did not absolutely like it : I called it
voluntary, says Beatris, because they submitted to it on account
of circumstances.
O Goddess, loved one.--See Appendix to Purgatory, ad finem. 1. 118.
There's nought can sate. ― See note on Purg. Can. 27, l. 104, l. 124.
and Aquinas, Summ. Theol. 1, 12, 1 .

CANTO V.

And your affections if aught else. — Comp. Purg. Can. 16, CAN.
1. 85. 1. 10.
That God consenteth, whereto you consent. - If the thing you 1. 27.
vow be in its nature good and acceptable to God.
Two parts the nature of the vow fulfil. We not only vow a 1. 43.
 286 DANTE'S DIVINE COMEDY.

CAN.
V. material performance, if our vow is of any value, but a certain
sacrifice or devotion of the will. Our vows then cannot be
satisfied by any outward performance, which does not require a
suchlike devotion of the will as we promised ; for how can
money or anything material be a compensation for that which
is God's noblest gift ? [1. 19.]
1. 57. The turn of both the white and yellow key. - The sanction of
ecclesiastical counsel and authority. [ See note on the keys
borne by the Angel, Purg. Can . 9, 1. 117. ]
1. 61. Hence whatsoever thing. — Dante apparently intimates that a
vow of virginity is not redeemable even by the Church's
authority. He covertly censures the prelate who had sanctioned
Costanza's marriage with Henry the Fifth.
1. 69. —him that over Greeks ruled wide.—Agamemnon-who, while
preparing for the Trojan expedition, vowed to sacrifice to Diana
the fairest thing that should be born to him in the year, whence
he was afterwards compelled to bring his daughter Iphigenia to
the altar. This version of the story is from Euripides, whom
however, as being a Greek author, it must be doubtful if Dante
ever directly consulted. The most striking reference to her in
the Latin authors is that made by Lucretius, lib. 1 , v. 85, &c.;
now I doubt if his unwise comment on the occurence,

" Tantum Religio potuit suadere malorum ,"

(" Such ills hath religion been able to persuade,")

be not referred to in the present passage [1. 72] , as though the

Epicurean poet had but sorrowed like a fool for this woman,
showing more concern for her sufferings than for all the good
which men may obtain by piety.
1. 87. From which the world doth most enlived appear. - The region
 PARADISE . CAN. V. L. 57-129. 287

meant is probably the equatorial. " For each heaven under the CAN. V.
crystalline has two poles, fixed in relation to itself, and the ninth
pole has them firm, and fixed, and immutable in all respects ; and
each, the ninth included, has a circle, that may be called the
equator of its own heaven, which in every part of its revolution
is evenly removed from one pole and from the other. And
this circle in each heaven has more rapidity in moving than any
part of its heaven, as may be seen by whoever well considers it ;
and each part, as it is nearer thereto, moves more rapidly ; and
as it thence removed, and nearer to the pole, more slowly,
because its revolution is smaller, and must needs occupy the
same time as the larger revolution. And in proportion as the
heaven is nearer to the equatorial circle, so it is nobler in com-
parison with its own poles ; inasmuch as it has more movement
and energy, more life and form, and touches more nearly that
which is above itself, and is therefore more replete with virtue."
[Tract. 2, cap. 4.]
So with the second realm we were combined.- The second sphere, 1. 93.
namely of Mercury, the Planet of the Love of Fame, being the
second disposition of imperfect virtue.
Eternal Triumph's Thrones to contemplate. - There is no specific 1. 117.
allusion to the order of Angels, properly called Thrones ; for
the Movers ofthe present sphere are of a lower hierarchy. [See
Can. 28.]
To see which rays extrinsic disallow. - Mercury being so near 1. 129.
the Sun as often to be concealed by its rays.
 288 DANTE'S DIVINE COMEDY.

CANTO VI. '

CAN. When Constantine had turned.—When Constantine transferred

VI.
1. 1. to Byzantium the capital of the Romans, he carried in a manner
from East to West that national emblem, the Eagle, which had
been borne in the contrary direction from Troy to Italy by their
ancestors following Æneas (who won by arms, as has been
mentioned, the hand ofthe Latin princess Lavinia). The Eagle's
second removal, it is hinted, was performed under worse
auspices than the first, for its direction was
66 Against the course of heaven and doom."

1. 4. This bird of God's. - We have here a daring application of

the classical myth which made the eagle the bird of Jupiter ;
for so did God himself, according to Dante's intimation, protect
the emblem of the Roman power.
ibid. two hundred years and more. —- Justinian began his reign
in 527 , and Constantinople was dedicated, according to the most
trustworthy accounts, in 330 ; between which dates there is not
quite that interval which Dante supposes. But the event last
referred to is placed by the Greek historian Nicephorus in the
year 326, and this account may have been more readily trusted
in Dante's time from its agreeing best with the story of Con-
stantine's donation. For that emperor's conference with Sylvester,
for whose sake he is said to have removed the seat of empire,
that the popes might govern Rome exclusively, is judged by
Baronius to have taken place as early as 324.
1. 6. Fast by the mountains.- On the frontiers of Europe and Asia,
opposite a chain of mountains with which Ida near Troy con-
nects itself; the situation of Byzantium is described.
 PARADISE. CAN. VI. L. 1-14. 289

Cæsar I was, Justinian I remain. - My title is gone from me, CAN.

VI.
but not the name that was given me in baptism. 1. 10.
I took from Law .... the excessive and inane. - The professed 1. 11 .
object of Justinian in compiling his code was to free the Roman
laws from all needless repetition and pernicious incongruity,
[omni supervacuâ similitudine et iniquissimâ discordiâ ] .
Byall first Love's consent.-Bythe favour of God's spirit, who ibid.
is Love himself, and the cause and object of that I burn with.
I thought one Nature dwelt in Christ, not two. It is not fully 1. 14.
admitted that Justinian, at the time when Agapetus visited him,
was thoroughly attached to the Monophysite tenets, but merely
that he supported in office a patriarch who favoured them. But
see Paulus Diaconus, lib. 17, who says, "When Theodatus
[king of the Goths in Italy] perceived that the Emperor was
incensed against him, he sent to Constantinople theblessed Pope
Agapetus to obtain for him, from Justinian, that his acts might
be unpunished. When this holy pontiff had been admitted to
Justinian's presence, and had held a conference with him on
the faith, he found him to have fallen into the dogmas of
Eutyches ; and the blessed Vicar of Christ met at first with some
grievous threats from him. But when Justinian had perceived
his unshaken constancy in the Catholic faith (and it seems their
dispute rose to such a height that the Head of the Church said,
I desired to approach Justinian, the most Christian Emperor,
but I have found here Diocletian), and had at last by the will of
God yielded to his admonitions, he returned to the confession of
the Catholic faith, with many who had similarly erred. And
having convicted Anthemius, the bishop of that same royal city,
a champion of the above-mentioned heresy, he [Agapetus]
VOL. IV. T
 290 DANTE'S DIVINE COMEDY.

CAN
VI. deprived him of public communion, and sent him, with the
sanction of the Emperor, into exile."
1. 25. And left my Belisarius in my place. —Justinian having, by the
arms of this great commander, recovered Italy and Africa from
the barbarians, and reunited in a manner the Eastern and
Western empires, while he reconciled the Greeks, for a time at
least, to the orthodox Church, seems to be treated by Dante as
the last great defender of the ancient monarchy's prerogatives,
and a worthy chronicler of the glories of the Eagle. [ But see
note on 1. 112.]
1. 31. That thou may'st know what reasons countenance ; · that is, how
little excuse both the open enemies of the empire, the Guelfs,
and its professed friends, the Ghibellines, have for violating its
rights. The war of these parties had in the year 1300 dege-
nerated into a system of local and personal feuds, and it was
not till the accession of Henry of Luxemburg that they strove
distinctly on the great question of maintaining the Imperial power
in Italy. With the general scope of the following discourse, com-
pare the author's Treatise on the Monarchy, in which it is main-
tained, firstly, that a universal empire is necessary forthe well-being
of mankind ; secondly, that the Romans were deputed by Pro-
vidence to found such an empire ; and thirdly, that the power
of the Emperor is not dependent on that of the Pope. Dante's
arguments for the last proposition, so valuable in a priest- ridden
age, have been alluded to in Purgatory under Can. 16, 1. 106.
In behalf of the second he quotes, as here, many wonderful inter-
positions of Providence in defence of the Roman arms, which
show that they proved, in a manner, by ordeal of battle, their
claim to universal sovereignty ; he touches also on the nobility
of their character and ancestry, and the regard to universal
 PARADISE. CAN. VI. L. 25-31. 291

welfare which they evinced in disposing of their conquests, as CAN Vi.

circumstances that approved their claims ; on another of his
arguments see 1. 86. This second proposition is also finely ad-
vocated in a chapter of the Convito, which I have mentioned
under Hell, Can. 2, and to which farther references must here be
made. [Tract. 4, c. 5. ] The first and leading proposition is
mainly established by the following principle : - Universal peace
is necessary to the well-being of mankind ; for they need all and
each the utmost attainable tranquillity to fulfil the great end of
their being, which is to energise the powers of the human intel-
lect, speculative and practical, in all their integrity. And both by
the maintenance of peace, and in other ways related to the same,
a universal monarchy contributes to the purpose of human exist-
ence ; this is shown by various arguments, out of which, perhaps,
the following one may be selected as most practical. Wher-
ever there may be strife, there should also be room for a judicial
decision. One prince has no right to pass judgment on another
if a difference arise between them ; they ought to submit, there-
fore, to the judgment of a common superior. Ultimately, there-
fore, there must be one paramount over all princes. Nor would
this paramount be very likely to commit injustice, for he could
add nothing farther to his power or riches. As these views of
Dante's have been unjustly ridiculed by modern writers, it
should be observed that his idea of a universal monarchy differed
little from that of a confederation of the states of the known
world, which should be fortified by lodging in one man's hands
a supreme executive power for federal, not for civil purposes, or
in order to terminate the differences between the several com-
munities, but not necessarily to control those local institutions,
T2
 292 DANTE'S DIVINE COMEDY.

CAN
VI. which are advantageously diversified among nations in different
regions, or of different natural endowments. This theory, then,
coincides essentially with that of the great modern philosopher,
who maintains that the outward relations of independent nations
towards each other are those of individuals in a savage state,
without institutions of government, which is naturally a state of
warfare. And because such a state, if even the evils that it
admits should be contemplated as possible, and not as real, ought
to be avoided by all means within reach, therefore not only did
individuals lie formerly under obligations to unite themselves by
civil government, but communities are now bound to struggle
for a federal union, by which all controversies among themselves
may be terminated, though the internal constitution of each will
be under no restrictions, unless, indeed, such should be found
necessary for the purpose of maintaining the union. [ Kant,
Metaphysik der Sitten, Rechtslehre. ]
1. 36. When Pallas died, on whom his rule arose.-'-The son of a
Latian king named Evander. Pallas died supporting Æneas
against the Rutuli. [Æn. lib. 8 and 9.]
1. 39. When threefought three. — This combat is represented in the
" Monarchy " as a distinct appeal to the judgment of heaven.
"For when two peoples from the same Trojan root had sprouted
in Italy, namely the Roman people and the Alban, and had
long contended between them for the standard of the eagle, for
the Dii Penates of the Trojans and for the honour of supremacy,
there took place at last, to determine the question, by the common
consent of the parties, a combat between three brethren the Ho-
ratii and three brethren the Curiatii, in presence of the kings
and nations standing in suspense on both sides, at which time
the three Alban combatants, and two of the Roman, having been
 PARADISE. CAN. VI. L. 36-45. 293

slain, the palm of victory was obtained by the Romans under CAN. VI.
King Hostilius."
-as through the kings he passed. The various characters 1. 40.
of the Roman kings, as again is intimated in the Monarchy,
were eminently suited to the times they reigned in, and contri-
buted steadily to strengthen and extend their dominions. [Com-
pare Æn. 6, sub fin. ]
—against the Epeirot and the Gaul.- The Monarchy men- 1. 44.1
tions Pyrrhus, King of Epirus, as a high-spirited adversary of the
Romans, who, looking on war as an appeal to the judgment of
heaven what nation should be supreme, would take no oppor-
tunity from its vicissitudes to gratify revenge or avarice ; where-
fore he refused the ransom for the captives, saying, as Ennius
tells us,
" Nec mi aurum posco, nec mi pretium dederitis ;
Nec cauponantes bellum, sed belligerantes,
Ferro, non auro, vitam cernamus utrique.
Vosne velit, an me, regnare Hera, quidve ferat Sors
Virtute experiamur."
In the same book Dante mentions, as one of the miraculous in-
terpositions by which the supremacy of Rome was furthered,
that when the Gauls, having taken the rest of the city, and, re-
lying on the darkness, were stealthily approaching the Capi-
tolium, which alone remained between the Romans and utter
destruction, a goose, which had not before been seen there,
indicated by its voice that the Gauls were present, and roused
the guards to defend the Capitol, as “ Livy and many illustrious
writers with one accord testify."
Against the princes, but and leagues ofpeers. — Query does the 1. 45.
word collegi, translated leagues of peers, refer particularly to the
Achæan confederates ?
T 3
 294 DANTE'S DIVINE COMEDY.

CAN .
VI. Whence Quintus, whom of locks untrimmed we call ; — i. e. Cin-
1. 46. cinnatus. In speaking of many illustrious Romans, of whom he
says, that it was " manifestly not without some light of the divine
bounty, superadded to the excellence of their nature, that they
wrought so many and such admirable deeds," Dante asks, “ Who
will say of Torquatus, who adjudged his own son to death for
love of the commonweal, that he endured to do this without
divine aid ? . . . Who will say that [ without divine aid]
Quintus Cincinnatus, having been taken from the plough to be
Dictator, did after the term of his office spontaneously lay down
that dignity, and return to ploughing ? " On the Decii he says,
in the Monarchy, " Their illustrious name glows in the voice of
Tully, who in his book De fine bonorum, says : Publius Decius,
the first in that family, when he devoted himself, and having
given the reins to his horse, plunged into the midst of the
Latian ranks - did he think of his pleasures, whence and when
he might obtain them, when he knew he must forthwith die, and
sought that death with a more burning zeal than ever Epicurus
thought pleasure was to be sought with ? And had not this
example been praiseworthy, would his son have imitated him in
his fourth consulship ? or would the son ofthe latter, commanding
as consul against Pyrrhus, have fallen in that battle, and offered
himself in his generation as a third victim ? " All the above
celebrated names and that of the Fabian family seem to have
been suggested to our poet by the catalogues in Virgil, Æn. 6.
1. 49. He didthe Arabians' overweenings tame. -The Carthaginians
are probably spoken of as Arabs, because the north of Africa,
from which they issued, was in Dante's time peopled by descend-
ants of that nation. Indeed this had been the case from time
immemorial ; and the Punic language, even by its affinity with
 PARADISE. CAN. VI. L. 46-61 . 295

the Hebrew, betrays a corresponding origin, as we see by the CAN.

VI.
names Anna and Elissa in Virgil.
In early age beneath him Scipio. - -" And did not God lay-to 1. 52.
his hand, when, in the war with Hannibal, having lost so many
[equestrian] citizens that welnigh three bushels of their rings had
been sent to Carthage, the Romans were minded to abandon the
city, had not that blessed youth Scipio undertaken in his hardi-
hood to invade Africa ? " [ Convito. ]
and Pompey, proving to that hill.-According to Villani, 1. 53.
Catiline was besieged by Pompey with Cæsar and Cicero in
Fesulæ, a town which they levelled with the ground, and built
Florence beneath it. [ Ist. Fior. 1, 30.]
Read, Hath seen, Isère and Seine and every glen. — In this 1. 59.
triplet is described the whole theatre of Cæsar's Gallic wars.
It is taken from a passage in Lucan, where he describes the
conquered territories in Gaul, from which Cæsar had mustered
his legions to contend with Pompey. [ See Phars. lib. 1. ]
" Hi vada liquerunt Isaræ [ Isère]." 1.399.
" Finis et Hesperiæ, promoto limite Varus [ Var.] ." 1. 404.
" Optima gens flexis in gyrum Sequana frenis [ Seine] ." 1. 425.
" Qua Rhodanus raptum velocibus undis
In mare fert Ararim [Saone]." 1.433-4.
That which he wrought beyond Ravenna. — All the following 1.61 .
campaigns of Cæsar in the Pompeian and subsequent wars are
noted by Lucan. The present and following triplets refer briefly
to Cæsar's unlawful passage of the Rubicon, and subsequent
subjugation of Italy ; the defeat of Petreius and Afranius, Pom-
pey's lieutenants, in Spain ; the doubtful conflict at Dyrra-
chium ; and the decisive victory at Pharsalia, which led Pompey
to flee to Egypt, where a tragic end awaited him.
T 4
 296 DANTE'S DIVINE COMEDY.

CAN,
VI. Simois he looked. — In the neighbourhood of Troy, where
1. 67.
Cæsar, according to Lucan, landed after his Pharsalian victory,
and offered sacrifices to the manes of the heroes, from whom the
Julian family was said to be descended. [ Phars. lib. 9. ]
1. 69. And ill for Ptolemy shook off his repose. — In the following
lines Dante rapidly glances at the Alexandrian war, in which
Cæsar supported the claims of Cleopatra against Ptolemy, the
Spanish war against Juba and his Pompeian confederates, and
the African war, in which he conquered Sextus and Cneius
Pompeius the younger.
1. 73 . Of what he made his next uplifter dare. — Alluding to the
triumphs of the eagle under his next bearer Augustus, namely
the victory over Cæsar's murderers at Philippi, that over Mark
Antony, at Mutina, before the establishment of the Triumvirate,
and that over the Consul Lucius Antonius, after which Perugia
was nearly destroyed. These two cities are referred to by
Lucan [1, 41 ] :-

" His, Cæsar, Perusina fames, Mutinæque labores

Accedant fatis."

1. 81. That men the shrine ofJanus might forsake.—A sign of general
peace. [ Compare Æn. 1 , 290, et seq. ]
1. 86. Ifin third Cæsar's hand; -
— i. e. that of Tiberius. The highest
possible honour was conferred on the Roman empire by the fact
that our Saviour submitted to die by its authority, attesting by
this act, according to Dante's Monarchy, that the legitimate
jurisdiction of that empire included the whole human race : " For
if the Roman empire did not rightfully exist, the sin of Adam
has not been punished in Christ — but this would be false. . .
For we being all sinners by the sin of Adam, as the Apostle
shows . . . if for that sin satisfaction had not been made by the
 PARADISE. CAN. VI. L. 67-92. 297

death of Christ, we should still be by nature children of wrath, CAN.

VI.
that is to say, by nature depraved. But this is not the case, as
appears by what the Apostle says to the Ephesians [see c. i. vv.
5, 6, 7]. Now it must be known, that punishment is not simply
a pain borne by him who commits a wrong, but a pain inflicted
upon such a person by one who has a jurisdiction [qualifying
him] to punish ; wherefore, if the pain be not inflicted by a
regular judge, it is not a punishment, but is rather to be called a
wrong ; wherefore the man said to Moses, 6 Who made thee a
judge over us. ? ' If therefore Christ had not suffered under
a regular judge, that pain would not have been a punishment ;
and there could not have been a regular judge [over him], had
it not been one that had a jurisdiction over the whole human
race, inasmuch as the whole human race was punished in the flesh
of Christ, who carried, as the Prophet says, —that is, endured,-.
our sorrows. And Tiberius Cæsar, whose representative Pilate
was, would not have had a jurisdiction over the whole human
race, if the Roman empire had not lawfully existed. Hence it
is that Herod, though not knowing what he did (like Caiaphas,
when he spoke the truth), did, by the decree of heaven, send back
Christ to be judged by Pilate, as Luke recordeth in his Gospel.
For Herod was not the vicegerent of Tiberius, under the ensign
of the Eagle, or under an ensign of the Senate's ; but he was a
king appointed by Tiberius to a particular kingdom, and he
governed under its ensign. Let then those who call themselves
children of the Church cease to revile the Roman empire, when
they perceive the Church's bridegroom, even Christ, to have thus
acknowledged it."
Nextthis he scoured with Titus. ·- To the siege of Jerusalem, 1. 92.
wherein the Roman power, the minister of God's justice [see
Can. 19], punished the Jewish nation for their crime in delivering
 298 DANTE'S DIVINE COMEDY.

CAN.
VI. Christ to the tribunal of Pilate [John xviii. 35], whereon see
next Canto.
1. 94. Next, when the Longobardian tooth.—It was then in the quality
of Roman Emperor, according to Dante, that Heaven granted to
Charlemagne to overthrow the dominion of the Lombards, and
rescue the Church from their oppression . But this he did in the
year 774, and he was not crowned emperor till A. D. 800, so that
an anachronism seems to have been here committed. But it is
merely meant, I think, that Heaven favoured the arms of Charle-
magne, as those of the destined restorer of the Western empire.
1. 100. One sets against the flag ofpublic weal. -- That is the Eagle ;
for the Romans, in subjugating the world to themselves, kept
in view the general good, and therein the Triumph of Right,
[finem juris ], according to the Monarchy. On the fleur-de-lis, as
the symbol opposed to the Eagle in Dante's time, see on 1. 106.
1. 105. He whom from Justice keeps it ever apart. -See on 1. 100.
1. 106. Let Charles the Younger. - Charles the Second of Naples, of
the French dynasty. This prince seems to have invaded the
rights of the empire in the year 1306, when he accepted homage
for the fief of Montferrat, together with the possession of some
towns therein, from a pretender to the Marquisate who sought
his protection. This was Manfredi of Salerno, who on the death
of Giovanni (the successor of the Marquis William of Purg.
Can. 7), sought to exclude from the succession the next heir
nominated by Giovanni, namely Theodore, son of the latter's
sister Iolante, or Irene, and of the Greek emperor Andronicus
Comnenus.
1. 112. This little star is furnished. If we compare the laborious
achievements and splendid fortunes of Justinian with the natural
weakness and meanness of disposition which he betrayed in
 PARADISE. CAN. VI. L. 94-128. 299

personal concerns, we may readily approve Dante's judgment CAN. VI.

in making him an example of those persons who are supported
in well-doing by the love of fame.
There shines a light, and Romeo was his name. -- This Romeo, 1. 128.
according to Villani [vi. 9 ] , had come as an unknown pilgrim
from St. James's shrine at Compostella to the hospitable palace
of the noble Raymond Berlinghier of Provence, where he earned
himself so much favour and confidence, that he was entrusted
with the management of the Count's heavily encumbered
revenues, which, under his care, became trebled in amount, so
that they supplied, while the Court was maintained in all its
splendour, the means for successfully terminating a war with
the Count of Toulouse. Romeo then contrived to marry
Raymond's eldest daughter Margaret to Louis the Ninth of
France, exhorting her father to grudge no expense for the dowry
or nuptials, because this alliance would certainly enable him to
dispose of the other princesses in a splendid and advantageous
manner. And so it came to pass ; for Eleanor was married to
Henry the Third, King of England, and Sanctia to his brother
Richard of Cornwall, King of the Romans, both without a
portion. For Beatris, the youngest daughter, Romeo advised
the Count to find a worthy husband, whom he might make heir
of his dominions ; and so she was given to Charles of Anjou,
who, by his prowess, made her queen of Sicily and Apulia.
After all this, Romeo was by envious courtiers accused before
his lord of peculations, and required to give an account of his
stewardship ; whereupon he asked for his mule, staff, and
pilgrim's weeds, left the palace in disdain, notwithstanding the
Count's repentant solicitations, and journeyed where he was no
more heard of.
 300 DANTE'S DIVINE COMEDY.

CAN. But those Provençals.· -The enemies of Romeo suffered for

VI. --
1. 130. their vile conduct, in common with others of their countrymen ,
when the land fell under the tyrannous control of Charles of
Anjou, who, in virtue of his marriage, succeeded to Raymond as
Count.

CANTO VII.
CAN.
VII . Be hallowed, Holy God of Sabaoth. The original lines are
1. 1. in Latin and Hebrew.
1. 6. Above whose head the double sheen.-Representing, it is thought,
Justinian's twofold glories as a conqueror and legislator.
1. 14. At only hearing BE and IS. - Fragments of the name
beloved.
1. 20. That how ajust revenge. -- See last Canto, 1. 92.
1. 47. For by one death.- Christ's sufferings, by which, in one respect,
God justly punished the sin of humanity , were on the other hand
unjustly inflicted by the Jews.
1. 56. why in but this guise. — Why not, for instance, in one of
the ways proposed at 1. 91 to 93.
1. 64. Our God his goodness. — This unstinted bounty impresses
upon all God's creatures the perfections of imperishability, of
freedom [1. 70] , and of similarity to itself [1. 73 ] . By the crea-
tures of God we must understand those things which he pro-
duces directly in their own essence, and not those, universally,
of which he has created the matter [1. 136] and the constituent
principles, and which are then called into being by natural
causes, as by the operations of the heavens, &c. In this manner
 PARADISE . C. VI. L. 130.-C. VII. L. 104. 301

the Angels and the Heavenly Spheres were created [1. 130] : CAN.
VIL
God creates also (or has created) the souls of men, which are
formed of no independent substance previously existing ; yea,
the bodies of our first parents were created by him [1. 145] ; but
it is otherwise with other material bodies.
1 That which from her without a medium showers.- To creatures, 1. 70.
as above, freedom also is attributed, which must of course be
differently understood in reference to the intelligent and the un-
intelligent. The angels were gifted with free-will in the strictest
sense, but the material heavens were made free from suscepti-
bility to the action of extrinsic bodies, that is, incorruptible and
unalterable.
In all these points the human creature so.—-Man was created 1. 76.
with these three attributes, of imperishability, freedom, and simi-
larity to God; the last he has lost by sin, and therefore partially
also the other two. The above privileges man derived from his
having been the immediate work of God (both spiritually, as
I have remarked above, and corporeally, as stated under 1. 147) .
She sinned in all her substance. -The sin of Adam is attribut- 1. 86.
able to all humanity, as the sin of one member would be to the
whole man.
Man could not by his nature's limits reach. - The sin of Adam 1. 97.
consisted in pride, which is called in Scripture the root of all
evil ; for he aimed at equality with God by tasting the fruit of
the tree of knowledge. From this consideration the reader will
readily understand Dante's argument.
By mercy or by justice.— “ All the paths of the Lord are 1..104.
mercy and truth " [Psalm 25]. Of the plans which could have
been adopted for man's redemption, the most conformable to
Divine bounty was that which made it a work, not of mercy
 302 DANTE'S DIVINE COMEDY.

CAN
VII. only, but also of justice, by enabling human nature in the person
of Christ to satisfy the demands ofjustice, so that God might be
glorified under both attributes.
1. 124. Thou sayest I see the air. - The elements, according to Ari-
stotelian philosophy, were perpetually transformed into one
another by corruption and generation. This fact appears to
Dante to constitute an objection to Beatris's statement that the
immediate works of God are imperishable [1.67 ] . But she
now tells him, that neither these elements, nor, à fortiori, any of
their products, are created by God essentially, but they are com-
posed of created matter, organised by created forces, and owe
the occasion of their existence to the stellar operations or to
other efficient causes.
1. 130. And that sooth -faced land. - That is, the heavenly spheres.
1. 139. The souls, with which. - - The souls or lives of plants and brute
animals are principles imprest by the operations of the stars
upon composites of matter suitably arranged to receive such.
1. 147. The mode our flesh was wrought in.— “ In the beginning God
created the heavens and the earth," which creation comprised,
according to schoolmen, the matter and the constituent principles
of all organised things, so that the latter were then brought into
being, in some measure at least, indirectly, as God said, Let the
earth bring forth grass, &c. But the bodies of the first man and
woman were more directly formed by God; whence Dante infers
that they were made incorruptible, and will again be so (even
as all human bodies derived from them) when their destinies
are finally accomplished.
 PARADISE. C. VII. L. 124.-C. VIII. L. 34. 303

CANTO VIII.
That lovely Cypris. - Namely, the goddess of beauty, within VIII.
CAN.
whose planet we shall find such spirits as the passion of love 1. 2.
has confirmed in some virtuous dispositions - a company, we must
confess, who signalise Dante's indulgence more than moral zeal.
The original mentions the “ third epicycle,” a supposed orb,
turning upon another orb, by which , the irregularities of the
planet's motion were accounted for.
But Cupid's and Dione's honours spread. — On Dione, as 1. 7.
mother of Venus, see Æn. 3, 19.
And he to have sat in Dido's barm. -When Eneas was enter- 1. 9.
tained by the Queen of Carthage, whom his goddess- mother
desired to enamour of him. [Æn. 1, sub fin. ]
Is now in th' eyes, now in the neck. -Venus appearing as 1. 12.
evening or morning star.
Read, Our course before it was perceived was run. 1. 13.
To suit th' eternal tenure of their sight. — The rapider motion 1. 21.
showing the more fervent love of God, and this the deeper in-
sight into his nature. [ See Can. 14, 1. 46. ]
No wind was e'er.- [See note on Can. 22, 1. 40. ] 1. 22.
Commenced among the exalted Seraphim. The Seraphîm, 1. 27.
forming the highest order of angels, are supposed to control the
highest sphere, or primum mobile, in which begins the common
movement of all the others.
We circle withthe heavenly Princedoms [Principalities ] . -
— An 1, 34.
order of angels, according to one system, sixth from the highest,
and therefore imagined to govern the heaven of Venus, which
stands at a like distance among the spheres from the primum
mobile, [and third from the Earth].
 304 DANTE'S DIVINE COMEDY.

CAN.
VIII. Ye that contemplating. - A Canzone of Dante's, commented on
1. 37. in the third treatise of the Convito ; where, we may observe, he
speaks of the Thrones, not the Principalities, as giving motion
to the sphere of Venus. For this opinion he seems here to apo-
logise : the respective grounds on which he may have adopted
and abandoned it will appear under Can. 28.
1. 49. Such grown, he said. - The speaker is Charles Martel, eldest
son of Charles the Second, King of Naples, who died before his
father in 1295. " He was truly," says Benvenuto, " amorous,
amiable, and attractive, having in him the five things that are
most calculated to invite love ; namely, health, youth, beauty,
wealth and leisure."
1. 54. Read, "As in the silk the chrysalis is unseen.”
1. 55. Well didst thou love me. Dante is said to have formed an
intimacy with Charles Martel in the year 1295, when the latter,
in going out to meet his father, who was returning from captivity
in Arragon, past with a splendid retinue through Florence, where
he stayed twenty days, winning golden opinions [ Villani, viii.
13]. Our author may also have seen him at the Court of
Naples, which he appears twice to have visited as ambassador.
1. 58. That shore, which on the left. -
— Between the Rhone and Sorgue
(a small river falling into the Rhone, near the north side of
Avignon) were comprised the ancient territories of Provence,
which Charles the Second inherited from his father [see on Can.
6, 1. 128 ] , and might have transmitted to Charles Martel, had
the latter survived him.
1.961 . So did yon foreland. - The realm of Naples or Apulia, com-
prising, near its farthest confines, Gaeta in the Terra di Lavoro
[on the gulf to which it gives name north of Naples] , Bari in
the Terra di Bari on the Adriatic, and Cortona in Calabria, for
 PARADISE . CAN. VIII. L. 37-73. 305

which some would read Catona, the name of a town near CAN.
VIII.
Reggio.
Where Tronto and Verde. — These rivers nearly marked out 1. 63.
the boundaries of the Papal States and the kingdom of Naples,
Tronto on the Adriatic, and Verde on the Mediterranean
side.
And of the land that Danube.- The kingdom of Hungary, 1. 64.
which, on the death, in 1290, of Ladislaus the Fourth, Charles
Martel claimed in right of his mother Mary, the deceased king's
sister. He was crowned by the legate of Pope Nicholas the
Fourth, but rejected by the Hungarian nation, who set over
themselves Andrew surnamed the Venetian, a collateral relative
of Ladislaus's. After the latter's death Charles's son, Charles
Robert, obtained the succession through many difficulties.
Thefair Trinacria. - Sicily - of which the shore that feels 1. 67.
the Eural [eastern] blast (between the Capes of Pelorus north-
ward, and Pachynum [now Passaro] southward), is often dark-
ened by the smoke of Etna, whose eruptions the ancients
attributed to Typhoeus, the giant imprisoned below it. [See
Ovid, Met. 5, 1. 346 to 353, a passage which has also suggested
Dante's geographical description. ]
Through me from blood of Rodolf and of Charles. - Charles 1. 72.
Martel had married, in 1291 , Clementia, daughter of Rodolf of
Hapsburg. He observes that all the rulers of Sicily might have
been looked for from his own family in the heirs of Rodolf and
of Charles of Anjou (his own grandfather), had not the latter
deservedly lost the island, as the next lines intimate.
If evil rule, which cannot. The severity and grasping avarice 1. 73.
of Charles of Anjou paved the way for the outbreak at Palermo,
on Easter Monday, 1282, and the massacre of the celebrated
VOL. IV. U
 306 DANTE'S DIVINE COMEDY.

CAN. followed by the revolt of the whole island

VIII. "vespers," which was
and its annexation to Arragon.
1. 75. Palermo for the French their death. The immediate occasion
of the massacre offers an instance of Montesquieu's observation
that " nine times have the French been chased from Italy on
account of their insolence to wives and virgins." The Paler-
mitans were stirred up, crying Death to the French, and
killed their governor, and all of his nation whom they could
seize, and even each Sicilian woman, it is said, by whom a
Frenchman expected to become a father. They persuaded the
inhabitants of Messina and other cities to do the like, whence
about four thousand men were put to death. [ See Villani,
vii. 61.]
1. 76. And if my brother hence. - Robert, third son of Charles the
Second of Naples, who succeeded him by the means mentioned
under Can. 9, 1. 2, had been about six years a hostage for his
father in Arragon, where he surrounded himself with foreign
favourites and Catalonian mercenaries, whom he afterwards so
employed that their avarice became oppressive to his Italian
subjects. While yet Duke of Calabria, he was invested, in the
year 1305, with the captainship of Florence, to which city some
of these retainers accompanied him.
1. 82. His nature, which derived from generous fount. ― This line
shows that the one virtue Dante attributes to Charles the Second
of Naples [ Can 19, 1. 127 ] , was that which is opposite to ava-
rice ; nevertheless, see Purg. Can. 20, 1. 79. Robert's avarice is
admitted by Villani [xii. 9 ] , though disposed, as a Guelf, to
be his panegyrist. "He was a mild and amiable ruler, and
exceeding friendly to our commonalty, and endowed with all
virtues, save that when he began to grow old, he deteriorated
 PARADISE. CAN. VIII . L. 75-105. 307

through avarice in many ways. He excused himself on account CAN. VIII.

of the war which he sustained to recover Sicily, but this was not
enough [to plead ] for so great a lord and so wise as he was in
other things." But Dante's censure no doubt comprises that
territorial ambition, the avarice of kings, which Robert mani-
fested from the beginning of his reign, and which he laboured
incessantly to gratify, by mixing himself up in the wars of party
waged in most of the Italian cities, and by abusing the subser-
viency of the Popes at Avignon to obtain himself donations of
fiefs and provinces, as of Romagna and Ferrara in 1310. If
afterwards, when Henry of Luxemburg visited Italy, Robert
employed every engine of policy to retard his progress, and
disputed with him the occupation of Rome, where he sent troops
in 1313 to impede his coronation, Dante has denounced, like an
Imperialist, the pernicious tendency of this conduct by the
intimation in 1. 51. Nor was this an indirect attempt to bring
odium on the Guelf cause by vilifying the character of its patron
(for he would have respected a nobler antagonist) ; but he had
relevant grounds, to all appearance, to censure both the political
career and the motives of his royal adversary.
Dear lord of mine. — He rejoices at discerning his friend in 1. 85.
bliss, and at having his joy recognised by him, and that the
latter's knowledge of it is revealed to him by one who " is of
purer eyes than to behold iniquity."
How can the sweet leave. -
— Or how can noble-minded parents 1. 93.
have children of base natural dispositions, as was intimated in
1. 82.
As right, as arrow against the target flown. - Dante's I. 105.
often-expressed belief in man's free election, in the strongest
U2
 308 DANTE'S DIVINE COMEDY.

CAN.
VIII. and distinctest acceptation of the term, must control our
interpretation of this whole passage. The operations of the
spheres, governed by the intelligences or angels, cause men to
be born, he says, with tastes and abilities conformed to their
various circumstances, and from this conjunction good results
may be always realised, on condition that the free determinations
of individuals or multitudes allow it. It is their powers and
opportunities, or intrinsic and extrinsic capacities, which are as
surely and exactly adapted to Heaven's beneficent purposes, as
arrow could be directed to target by perfect marksman [ut
sagitta à sagittante are Aquinas's words ] .
1. 114. That nature should th' needed course. - According to the
school aphorism, "Deus et natura non deficiunt in necessariis,”
" God and Nature fall not short in things necessary."
1. 120. No surely ifthe truth your master say. - That men in a perfect
commonwealth must be appointed to various trades and functions,
and that this diversity should be conformed to their natures, is
a principle urged by Aristotle in his Politics.
1. 126. Who lost his son. - Dædalus, often before referred to.
1. 127. The circle-working nature. - The operations of the spheres.
1. 129. But is by no respect of place controlled. - The bodies that
grow nearest each other on earth, may be differently affected by
astral influences, which cannot in two spots be the same : hence
the different dispositions of Esau and Jacob ; hence Romulus
and Remus differed in nobleness of mind from their obscure
parent, and were accounted the children of Mars.
1. 133. The gendered nature. - - That like should beget like is a
general principle in nature, of which the action, however, is
interrupted, for the purposes above stated, by the planets.
1. 147. And kings ye make.- A farther censure is conveyed on Robert,
 PARADISE. C. VIII. L. 114.-C. IX. L. 12. 309

who had that reputation for abstruse learning which is of equi- CAN.
VIII.
vocal value to a king or statesman. "He was the wisest king,"
says Villani, " that there had been among Christians for five
hundred years, both by natural ability and science, and one of
the greatest masters in theology, and a philosopher of the highest
order.

CANTO IX.

After thy Charles, O queen Clementiafair. - [ See on Can. 8, CAN. IX.

1. 72. ] It is possible, however, that Dante addresses the daughter, 1.1 .
not the wife, of Charles Martel.
Had this illumed.- Read explained. ' 1. 2.
- he told me of the cheat. The sons of Charles Martel, ibid.
who should have inherited his rights of succession to the crown
of Naples, found their claims opposed by his younger brother
Robert, who, upon the death of his father Charles the Second,
having hastened to Avignon in person, obtained a verdict from
Pope Clement the Fifth which decided the controversy in his own
favour. It has been ascertained that Robert's pretensions were
supported by the will of his predecessor, who, thinking that
Charles Martel and his heirs should be satisfied with the crown
of Hungary, had excluded them from the inheritance of his
other dominions. But Dante, viewing the case by the strict laws
of primogeniture, condemns Robert as a usurper.
Turning your temples ; —i. e. foreheads ; applying yourselves 1. 12.
to vain pursuits.
U3
 310 DANTE'S DIVINE COMEDY.

CAN. And now another splendour. — Cunizza, sister of Eccelino,

IX.
1. 13. tyrant of Romano, a princess whose supposed intrigue with Sor-
dello, the Mantuan'poet, has been mentioned under Purg. Can. 7.
[See 1. 32. ]
1. 21. That I within thee can reflect my thought. That thou seest it
in the divine mind, in which all things are eternally represented.
1. 25. Above the tract.— Cunizza describes a slip of country between
the Rialto, which stands for Venice, and the sources of the
Brenta [near Trent] , and of the Piave [in Cadore of the Bellu-
nese territory], between which bounds we find the hill of
Romano, the birthplace of her brother [1. 31 ] Eccelino, the
cruel tyrant [1.30 ] who has been mentioned in Hell, Can. 12,
1. 110.
1. 33. As one the planet's brightness did subdue. - She was truly, as
Benvenuto says, a daughter of Venus. After she had been
separated, it appears, from a husband in the Count of San Bo-
nifacio, and a paramour in Sordello, she was loved by a knight of
Treviso, named Bonio, to repay whose passion she quitted the
palace of her father, and wandered with him to many places,
living voluptuously and spending large sums : at length they
settled in Treviso, then governed by her second brother Alberico,
in despite both of Eccelino's opposition, and the inconvenient
proximity of Bonio's wife. Bonio was slain in a contest between
the two brothers, and Cunizza again visited Eccelino, who gave
her in marriage to a nobleman of Braganza : he himself then
made her a widow when he punished his brother-in-law and
others, whom he suspected of conspiring with his enemies.
After Eccelino's death she found a third husband in Verona.
To vindicate the manner in which Dante introduces her, it is
observed by Benvenuto that she was kind, merciful, and com-
 PARADISE. CAN. IX. L. 13-46 . 311

passionate to the wretches who were cruelly afflicted by her CAN. IX.
brother.
But lightly Iforgive. - "For in that state there shall be a free- 1. 34.
will, freed from all evil, and filled with all good, enjoying ever-
lastingly the sweetness of eternal joys, forgetful of faults, forget-
ful of punishments, but not in such a manner forgetful of the
deliverance it has received as to be ungrateful to its deliverer.
Inasmuch, then, as pertains to rational knowledge, it will have a
remembrance of past evils ; but as relates to the feeling that
follows experience, it will be totally forgetful of them." [Hugo
St. Victor, quoted by Philalethes. ]
The loved and lustrous diamond. - — Fulk, Bishop of Marseilles. 1. 37.
[See 1. 94.]
Five hundredthyears to this. " The year in which I am speak- 1. 40.
ing," Cunizza intimates, " completes a century, and five such
years will pass ere the term of my prophecy expires."
Whose bounds Adige and Tagliamento lave. - This line marks 1. 44.
out the countries in which the house of Romano had exercised
most power and most influence ; the Paduan, Estese, Vicentine,
and Trevigian territories, of which the last was bounded north-
wards by the Tagliamento, a river which flows through Friuli
into the Gulf of Venice. (The situation of the Adige needs no
description. )
But Padua's blood.-Literally, perhaps, Padua shall change at 1. 46.
the marsh the water that bathes Vicenza. The Paduans having
incurred the displeasure of Henry of Luxemburg, when he was
advancing through Italy to receive and to make respected the
imperial crown, that prince was readily prevailed upon to
deprive them ofthe sovereignty of Vicenza, which they had then
held some forty-six years. The Vicentines, or a party among
U4
 312 DANTE'S DIVINE COMEDY.

CAN.
IX. them, had implored him to give them freedom, and he sent to
their assistance some forces, to which Can della Scala and
Alboino, lords of Verona, united their own to deserve the im-
perial favour. The garrison in Vicenza was surprised by its as-
sailants, and driven to a strong quarter called the island, where,
after a briefshowof resistance, they laid down their arms, or strove
to escape by swimming across the river, in which attempt many
were drowned [A.D. 1311 ] . Hereupon the Paduans submitted
to Henry, and began to negotiate for a general treaty. But
when they heard, in the following year, that Can della Scala was
named imperial vicar in Vicenza, and it was rumoured that he
would have their own city also, they were so transported with
rage, that they tore down from the public buildings the eagles,
and all emblems of their fealty to the emperor, menaced and
insulted their late ambassador and all the party who recom-
mended peaceful counsels, and precipitately invaded the Vicen-
tine territory. They encamped at about 2000 paces from the
capital, where Can Grande attacked them, and drove them with
great slaughter across the Bacchiglione to the right bank. This
river divided itself below Vicenza into two branches, one of
which flowed through Padua ; the other, turning off nearly at
right angles, formed a marsh in the adjacent lowlands. This
arm the Paduans had at one time dammed up to increase the
flow of water to their own city; and, making now a stand in the
vicinity, they endeavoured to repair their mole which had been
overthrown from motives of interest or animosity by the Vicen-
tines. But the labour of his enemies was interrupted by Can
della Scala, who obtained another signal victory [ June 1312 ].
1. 49. And by Cagnan and Sile's confluence. These are two small
streams in the territory of Treviso.
 PARADISE. CAN. IX. L.1 49-52. 313

There's one who lords it. — Richard of Camino, son of Gerard CAN.
IX!
and brother of Gaia (who are mentioned in Purg. Can. 16), 1.50.
having succeeded his father as lord of *Treviso, governed his
subjects in a mild and popular manner, but in his private
conduct allowed himself some " pleasant vices " which, to judge
by the line before us, had at an early period made him many
enemies. He merited his death in 1312 by the crime of Sextus
Tarquinius, which he himself, in disdain of all concealment, had
avowed by a messenger to the injured husband. The Italian
Collatinus dissembled his resentment, consoled his Lucretia, and
in consort with his father-in-law, or with another nobleman to
whose daughter the same offender had done likewise, he
entrusted to hired hands the realisation of his vengeance.
Richard of Camino, playing in an arbour at dice or chess, was
mortally struck with a mattock by a rustic, whom the surround-
ing conspirators, under colour of loyal indignation, prudently dis-
patched, ere he could make any dangerous disclosures, having
only had time to say, This was not in the bargain ! [Ferretus
Vicentinus in Murat. Rer. It. Scrip. vol. 12. ]
And Feltro, ere a long time. — In 1314, when Robert, King of 1. 52.
Naples, had been invested by the Pope with the government of
Ferrara, where he had appointed a Florentine, Pino della
Tosa, his Podestà or representative, a body of banished Ghibel-
lines, in league with others in the city, were preparing to make
themselves masters of it with an armed band in boats, when
their design was baffled by a tempest. Hereupon many of
their accomplices in Ferrara were fined and executed ; while
the leader, Lancelotto Fontana, fled to Feltro with about
thirteen followers who were pursued and given up to punish-
ment. Their confessions on the rack implicated about seventeen
 314 DANTE'S DIVINE COMEDY.

CAN.
IX. others, with whom they were made to mount the scaffold. The
blame of surrendering them is thrown by Dante on the bishop,
who was also temporal governor in Feltro. This city fell, soon
after the events narrated, into the possession of Guecelo, brother
and heir of Richard of Camino, and is said to have found in
him a stern ruler, which facts may account for the prophecy
made here by Cunizza.
1. 54. Than whom no worse in Marta's dungeons lie. -- These were
situated on the Bolsena lake near Rome, and served for the
punishment of priests who were convicted of heinous crimes.
1. 61. Aloft are mirrors.- The name Thrones commonly denotes the
third order of angels, but could be extended to the two above
them, composed of the Cherubim and Seraphim, so as to
embrace the first Hierarchy. [ See Can. 28. ] It was the
attribute of all these to discern things directly in their Great
First Cause, while the other angels discerned them in secondary
causes, or, according to Dante, by insight derived from that of
their superiors. The Principalities, therefore, who are the
Angels of the present sphere, and the blessed spirits associated
with them, describe the Thrones as mirrors in which they see
God's judgments .
1. 63. hence comely such proclaims we find. —The severity of our
tone accords with the determinations of infallible justice.
1. 77. Withyon God-loving fires. - Symphoniously with the Seraphim,
who are described after Isaiah, c. 7.
1. 82. The largest valley. -— The Mediterranean, as the largest
collection of waters after the ocean, which encompasses the Old
Continent (and, as Dante supposed, the habitable world).
1. 85. Betwixt war-brooding coasts. - Those of the Moors and
Christians, which were incessantly involved in discord.
 PARADISE. CAN. IX. L. 54-95. 315

Sofar as maketh its meridian line. - Nearly ninety degrees of CAN

IX.
longitude being supposed to intervene between Jerusalem and 1. 86.
the Straits of Gibraltar, so that the sun reached the meridian
near one end of the Mediterranean, when at the other he ap·
peared on the horizon. [ See Hell, Can. 11 , sub fin. ]
'Twixt Ebro and Macra. - Marseilles lying nearly half-way 1. 89.
between the Ebro, in Spain, and the Macra, a rivulet which di-
vided the Genoese territory from Tuscany, as it has been said-
" Tusciæ sunt fines Mare, Macra, Tiberis, Alpes."
- An important 1. 91.
My birth-place nearly shareth with Boujaye. —
city on the African coast, which has only half a degree more of
east longitude than Marseilles.
Has once the blood of patriots.— Alluding to the bloodshed 1. 93.
occasioned by the desperate resistance Cæsar encountered at
Marseilles. [See Purg. Can. 26, 1. 47. ] Hereof Lucan writes-
" Cruor altus in undas
Spumat, et obducti concreto sanguine fluctus."
PHARS. III. 572-3.
Men called me Fulk. - In French, Fouquet de Marseilles. He 1. 94.
was an early cultivator of Provençal poetry, the son of a Genoese
merchant settled in Marseilles, where he appears to have been
born, though some said it was in Genoa. He was patronised by
Barral, his feudal superior, Cœur de Lion, Alfonso of Castile,
and Raymond of Toulouse.
As living by this planet. -
— As the list of medieval poets com- 1. 95.
prised on the average (to quote an old ballad),
" Two that loved their neighbours' wives,
[For] one that loved his own,"

we find the lady who inspired Fulk's compositions to have been

 316 DANTE'S DIVINE COMEDY.

IX. the wife of his patron Barral, though he disguised his passion
CAN.
by seeming addresses to her two sisters. He is said to have
been repelled by her, and induced to court or to compliment
another lady named Eudoxia ; nevertheless, at the death of his
Adelaide he abandoned the world, and entered a Cistercian
monastery at Torvaell or Torinello, of which he became abbot.
He was afterwards Bishop of Toulouse, and became a notable
tormentor of the Albigenses.
" O King ofWorlds, who in thy counsel dread
Hast shut Time's vanity and Time's behest,
And granted Life to do, and Death to rest,
And the flown year requirest, and hast said,
Obey thou, let the dead bury their dead-
How shall a man put sorrow from his breast,
Where she would ' stablish her perpetual nest,
Over his youth's desire when sods are shed ?
She calleth now to Folly, now the grave,
She scareth hope and cheer and strength away ;
If she call Virtue she would her enslave,
And cruel is the zeal which owns her sway.
Would that he soon might slumber, till thou have
Thy Flower re-opened with eternal day."
1. 97. For not more hotly. - — Dido's love for Æneas [ see Æn, lib. 1 ,
sub fin. ] is supposed to have given occasion of jealousy to the
shades of her former consort and his own, the Tyrian Sichæus
and the Trojan Creusa.
1. 100. Not more the Rhodopean maid. ·- The Thracian Phyllis, who
hanged herself when deserted by Demophoon, son of Theseus,
who had met her in returning from the Trojan war. [See
Ovid's Epistles of Heroines.]
1. 102. Letting Iole.- The daughter of Eurytus, who, having promised
her to Hercules, and retracted his engagements, she was car-
ried off forcibly by the latter. [ Ovid, Met. lib. 9, v. 279,
et seq.]
 PARADISE. CAN. IX. L. 97-130. 317

Here look we through the art. ― Here we discern the wisdom of CAN
IX.
that Providence, which has made even the occasions of our 1. 106.
faults subservient to our ultimate welfare ; we discern the good
purposes by which those starry influences that control our
affections have been regulated.
Now know that Rahab. Leigh Hunt objects to Rahab's 1. 115.
being presented to us in Heaven, and especially in the sphere of
Venus, as if " to compliment her on her profession." [Stories
from the Italian Poets.] On the first point compare Romans,
c. 11 , v. 31 ; on the second let us ask if she should rather
appear in a sphere confessedly appropriated to imperfect virtue
[see the next triplet] , or in a common sphere with those eminent
for temperance, even the hermits and founders of monastic
orders in Can. 21.
In the orbit, whereon. The sphere of Venus, being the 1. 118.
highest to which the earth can extend its conical shadow, is
appropriated to the highest grade of the virtue that is alloyed
by carnal motives and affections. For love, not fame, is in
Dante's view,
" The last infirmity of noble minds."

For whose remembrance small care has the Pope. - Engrossed 1. 126.
with the extension of their power in Italy, the Popes had long
been unmindful of those ideas by which the Crusaders had been
stimulated.
Thy city planted by that rebel's hand. — Florence had been 1. 127.
dedicated to Mars, who is here alluded to, according to popular
belief, as an authentic fiend.
Brings forth and spreads the floren flower accursed. - The 1. 130.
celebrated coin stamped with the fleur-de-lis. The love of
 318 DANTE'S DIVINE COMEDY.

CAN.
IX. money, with which the Latin hierarchy was so corrupted, was
fostered, it is intimated, by the commerce and luxury of Florence
and other such cities.
1. 134. only the Decretal books. - The test of an Ecclesiastical
scholar was his knowledge of the judgments of the Popes, long
corrupted, as Dante thought, by the treasonable principles of
Guelfism ! These acts had been collected in the five books of
Decretals published by Gregory the Ninth, to which a sixth had
been added by Boniface.
1. 139. But speedily the Vatican. - Rome, a place hallowed by the
blood of martyrs, was soon to be freed from the usurping repre-
sentative of the Church's Bridegroom, i.e. by the translation of
the Papal chair to Avignon.

CANTO X.
CAN. His Son regarding.— Creation's work manifests the power of
X.
1. 1. God, led to realise the ideals of His Wisdom by the motion of
His Love or Beneficence ; and these are the several attributes of
the Father, the Son, and the Spirit, who proceedeth from the
Two.
1. 9. Where motion striking motion.─We are directed to contemplate
the first point of Aries, where the ecliptic crosses the equator,
or, in other words, where the sun begins, by the annual revolu-
tion ascribed to him, to swerve out of the path in which he
would be drawn by the common diurnal movement of the hea-
venly bodies.
 PARADISE . C. IX. L. 134.-C. X. L. 97. 319

And ifno longer slanting.—It is the oblique inclination of the CAN.

X.
ecliptic to the equator which causes the planets to assume such 1. 16.
various relative positions as they exhibit to the earth, and to
exercise those various influences of which the utility has been
intimated. Nor can we imagine that the above obliquity could
be greater or less without detriment.
I've set before thee.-The poet returns to his own theme ; the 1. 25.
reader may pursue that, of which a mere passing suggestion has
been offered.
In this part entered.— The sun, whose motion round us, ac- 1. 31.
cording to appearance, is in a spiral, through each day's course
differing slightly from that of the preceding, had now past
Aries, so that the nightly periods of his absence were continually
shortening.
Such were they, whom in this fourth habitation.— This sphere 1. 49.
is said by Dante's commentators to be appropriated to Theolo-
gians, a description that will be found too narrow. In fact, it is
the cardinal virtue, Prudence, and the corresponding gift of the
Spirit, i. e. Wisdom, of which examples are to be here brought
forward.
Latona's daughter oft.— The wise spirits collect round Beatris, 1.67.
the representative of wisdom, as the vapours of the halo gather
round the moon, which irradiates them.
Next on my right is Albert of Cologne.- The following verses 1. 97.
introduce the names of twelve eminent religious teachers, fore-
most among whom stand two friars of the Dominican or
Preaching order, of which the history is touched on in the next
Cantos.
Albert of Cologne, surnamed Magnus, was a master of theo-
logy and natural philosophy, and reputed magician of the
 320 DANTE'S DIVINE COMEDY.

CAN. twelfth century, who wrote several commentaries and other

X.
treatises, which are considered to be founded on the writings of
Aristotle, or of Peter Lombardus presently mentioned. (Born
in Suabia, A.D. 1193, he studied at Padua, and " put on the
weed of Dominic " in 1221 , at Cologne. He lectured with dis-
tinguished success at this place and at Paris, and was made in
1239 provincial vicar of his order in Germany, and in 1260
Bishop of Ratisbon ; in 1262 he resigned these dignities, and
returned to his cloister at Cologne, where he died in 1282.)
His pupil, Thomas Aquinas, surnamed the Angelic Doctor,
formed a system of theologic philosophy, which is developed,
with admirable ingenuity and dialectic skill, in numerous works,
among which the Summa Theologiæ Tripartita, and Summa
contra Gentiles, hold the foremost place. (Born in 1224, in the
kingdom of Naples, of the family of the Counts of Aquino, he
embraced, in his nineteenth year, the Dominican profession, to
the sore displeasure of his parents, who applied themselves im-
mediately to pervert him. Though removed to various places
to evade their persecutions, he was at length seized by them,
and kept prisoner for two years within a castle, where they
sought vainly, by severities and by dishonouring temptations, to
induce him to transgress his vows. Having escaped their con-
trol, he studied under Albertus Magnus at Cologne and Paris,
and subsequently lectured in the latter city : he rose to be De-
finitor of his order in the Roman province, but would accept
none of the higher dignities to which his reputation might have
assisted him. His death in 1274 was attributed to Charles of
Anjou. [ See on Purg. Can. 20, 1. 69. ]
1. 103. That second blaze the joys of Gratian send.- This was the
author of a work called the Decretum Gratiani, or Concordance
 PARADISE. CAN. X. L. 103-109. 321

of discordant Canons, in which the Ecclesiastical Law was often CAN. X.

collated with, and expounded in accordance to, the Civil, whence
Dante says that he served both Courts. He flourished towards
the middle of the twelfth century, and was a monk, probably of
the Benedictine order, and teacher in the academy of the mo-
nastery of St. Felix at Bologna.
Petrus Lombardus, like the widow's mite.- This theologian was 1.107.
styled Lombardus from his birthplace Novara, in [the ancient
bounds of] Lombardy, and surnamed Master of the Sentences,
from his celebrated work, the " Liber Sententiarum," a digest of
the opinions of the Fathers on all questions of Christian doctrine,
which was widely employed as a text-book in the medieval
schools. In his prologue to this work are the words, " wishing, like
the poor widow, to contribute something from our penury to the
treasury of the Lord ; " which are evidently alluded to by Dante.
Peter studied at Bologna, Rheims, and Paris, and became bishop
of the latter city.
The fifth among us and the fairest light. If we imagine 1. 109.
Thomas Aquinas standing nearly on Dante's left side, but some-
what more forward, and the other eleven spirits ranged at equal
distances around him and Beatris, then the fifth in order will be
nearly on the right side of Beatris. Nowwe find here Solomon,
who holds, therefore, the most important station among the
spirits that have presented themselves [see 1. 92 ] as wooers of
Beatris. It is evident, then, that a graceful pageant is being
enacted, in which Beatris, as on a former occasion, represents
Philosophy, and the wise king comes forward as her most ardent
and successful votary. We may observe, also, that Solomon, the
" preacher " per excellentiam of Scripture, is associated with a
company of Spirits, among whom two or more were of the
VOL. IV. X
 322 DANTE'S DIVINE COMEDY .

CAN. Dominican or preaching friars, whose order was most distin-

guished for policy and prudence.
1. 110. Read, Breathes from a love so great, &c.
1. 111. Makes thirstfor news ofhis eternal plight.- Whether Solomon
were among the elect or the reprobate, was a question often
canvassed in the middle ages ; but the general sympathies were
enlisted in his favour, from the zeal with which he had sought
after wisdom, or even, Dante possibly intimates, by the lovely
and attractive allegory which bears his name.
1. 114. There has not risen a second.— This line refers, though without
perfect verbal accuracy, to 1 Kings, iii. 12.
1. 115 . Next him thelight.—The sixth place is occupied by Dionysius
the Areopagite, a convert of St. Paul's, who is said to have suf-
fered martyrdom at the head of the Church in Paris. He was
the reputed author of a curious work on the Celestial Hierarchy,
to which Dante attributes great authority in Can. 28.
1. 118. And smiling in thatfurther light.— The smallness of the light
intimates a person of less note, supposed to have been Paulus
Orosius, a Spaniard who flourished in the fifth century after
Christ, and compiled a history of the world at the request, it is
said, of his friend and master, St. Augustine, who himself, to illus-
trate his theological views, would have undertaken a work of this
nature, but was prevented by the magnitude of his other enter-
prises.
1. 123. To know the eighth.— In this place comes Boethius, author of
the Consolations of Philosophy, a work widely diffused, and
often translated in the middle ages, and to which Dante refers,
in the Convito, as among the first that deeply interested him
after he had mourned for Beatris.
1. 127. That body whence.- Boethius had been a senator at Rome
 PARADISE . CAN. X. L. 110-139. 323

under Theodoric, the Gothic king of Italy, who at first treated CAN.
X.
him with great distinction , but having conceived a suspicion that
he maintained a treasonable correspondence with Byzantium,
had him imprisoned, and at last cruelly executed, A.D. 525.
The Church of Cield'auro in Pavia contained his monument,
composed of an urn resting on four pillars.
Of Isidore, ofBede, and that Richart. ―― Isidore was a bishop 1. 131.
of Seville, who in the seventh century induced the bulk of the
Spanish Visigoths to renounce the creed of Arius. He wrote
an encyclopedic work called Liber Etymologiarum, and various
theological treatises : died A. D. 636. The next name introduces
our venerable Bede, the first chronicler of the Anglo- Saxon
Church : died A. D. 735. Richard, called " de St. Victor" from
a learned monastery in Paris of which he was prior in the year
1164, was the author of a treatise on Contemplation, which he
speaks of as sometimes raising men to the participation of a
higher kind of intellect ; he wrote also on the Trinity, and for
investigating this subject must have needed, as Dante possibly
intimates, to have realised the above-mentioned result from his
contemplation.
That is the light eternal of Sigier. - A man of Brabantine 1. 136.
extraction, who had recently lectured on theology in Paris. It
seems he was regarded by many as a heretic, and had actually
in 1278 been cited before the tribunal of the Dominicans. The
charge, if we may trust Dante's intimation, owed its origin to a
private rancour.
Then as the peals. - Chimes preceding the matin song, which 1. 139.
the Church offers to Christ as to her bridegroom.

x 2
 324 DANTE'S DIVINE COMEDY.

737
CANTO XI.
CAN. One man the Canons, one the Aphorisms. -— Representing Law
XL
1. 4. and Medicine ; the latter in reference to the aphorisms of
Hippocrates. Dante contrasts the unsatisfactory pursuits of the
majority of men, directed, under whatever pretexts, to the quest
of money or of sensual pleasure, with the happier contem-
plation to which he is admitted in Paradise.
1. 17. whence before I was addrest. — The speaker is again
Thomas Aquinas.
1. 25. Concerning how I said, Where well they feed. - See last Can.
1. 96 ; in explanation of which line Aquinas proceeds indi-
rectly, first extolling Francis and Dominic as having been
Heaven's joint delegates to reform the Church, then dilating on
the life and character of the former, thence inferring an equal
merit in the latter [1. 118 ] , and hence lastly the blessedness
of those who live by his rule, which was the figurative pasture
alluded to.
1. 37. In ardour was the one seraphic quite. - According to the
aphorism, " that seraphs love most, cherubim know most." Το
the former Francis of Assisi is compared, to the latter Dominic.
Aquinas avoids descanting on the founder of his own order,
(though he censures afterwards that order's degeneracy), and
in courtesy prefers the founder of the Franciscans. Both, it
will be intimated, rendered the Church of Rome essential service
against the hostile sects that had arisen in the thirteenth century ;
St. Dominic defending her doctrine, and St. Francis freeing her,
by the example of his apostolic zeal and poverty, from the
reproaches which had been attracted by the wealth and manner
of ecclesiastics.
 PARADISE. CAN. XI. L. 4—58. 325

There hangs between Tupino. 1— A description of the site of CAN.

XI.
Assisi. The Tupino and the Chiassi are two small tributaries of 1. 43.
the Tiber ; of which the last-named rises near Agobbio, from a
mount which Ubaldo, an anchorite of the twelfth century, had
chosen for the site of a hermitage.
-a fruitful slope o' th' lofty hill. - -Between the above 1. 45.
rivulets lies Monte Subasio, over which the day rises with its frost
orheat upon Perugia ; a gate of that city, called Porta Sole, being
turned towards the sun's first rays.
Gualdo with Nocera. - These cities, lying towards the back 1. 48.
of Monte Subasio, had been conquered, according to some
authorities, by the Perugians ; others say, they were subjected
to Robert, King of Naples.
Above that bank. - On the south slope of Monte Subasio lay 1.49.
Assisi or Ascesi, the latter of which names the Italian ear
•
associates with ascending. Dante takes occasion to say, that
the place should have been called Orient, from the sun of the
Christian Church that, as it were, rose there in St. Francis.
Sincefor a lady ; — i. e. through love of poverty [see L. 74 ] . 1. 58.
St. Francis, born in the year 1182, son of a merchant at Assisi,
named Pietro Bernardone, and brought up for the same profession,
is said to have manifested in his youth a gay, generous, and
extravagant disposition ; insomuch, that when at one time he
was desirous of forming military engagements, and had furnished
himself with a costly outfit, he gave it away without reserve to
an old soldier whom he happened to find in want. When he
had conceived the idea of the Mendicant life, i. e. of giving
away all his own substance to live penuriously on the gifts of
others, he made a pilgrimage to Rome, where he cast away all
the money he had carried with him, and sat down among a
x3
 326 DANTE'S DIVINE COMEDY.

CAN. crowd of beggars in order to inure himself to their avocation.

XI.
At another time, believing himself commissioned to repair
decayed places of worship, he sold the stock of cloth that his
father had entrusted to him, and the horse he rode on, took the
money to the priest of St. Damiano at Assisi, and on the latter's
refusing to accept it, flung it in at the church window. He
grew afraid after this act to meet his parents, and hid himself
some time in desolate places, until by prayer and fast he reco-
vered confidence to show himself in Assisi, where his squalid
and emaciated figure and visionary looks drew upon him con-
siderable ridicule. His father, whom his conduct had highly
displeased, seized and kept him some time in rigorous confine
ment, and endeavoured to reclaim him from his addictions ; but,
having found all efforts useless, demanded at last that he should
renounce his inheritance before a magistrate. Francis protested
against taking such a step in submission to a civil authority, for
he had acted, he said, “ as the servant of the most high God ; "
but when the case had been referred to the Bishop, he readily,
in the latter's presence, made the declaration required of him,
and completed his repudiation of property by throwing off his
clothes before the court, renouncing Pietro Bernardone, and
embracing a beggar for his father. He then went abroad to
beg, covered only with a coarse cloak which the Bishop caused
to be given him ; and thus indeed made poverty his bride, as he
was accustomed to call her, and as she was afterwards repre-
sented in a celebrated painting of Giotto's. After about two
years, which he had devoted to soliciting contributions for
repairs of churches, having casually heard read in church those
words of the Apostolic mission, “ Provide neither gold, nor
silver, nor brass in your purses, nor scrip for your journey,
 PARADISE . CAN. XI. L. 62-91. 327

neither two coats, nor shoes, nor yet staves," he seized on the CAN.
XI.
text as expressing the ideal of his life, and thenceforth walked
barefooted, and dressed in a simple garment, tied with a bare
rope about his waist, whilst he began a course of preaching to
the people, amongst whom he soon found several imitators.
His ghostly court et coram patre. - Before the Bishop and his 1. 62.
own father, as above.
She, partedfrom her first espoused.— See 1. 71 . 1. 64.
Nought dreading, she with Amyclas. - This Amyclas, who, 1. 68.
secure in poverty, dreaded not the voice of a conqueror at his
door, was, according to Lucan, a fisherman, to whom Cæsar
applied, shortly before the battle of Pharsalia, for a boat to
convey him privily across the Adriatic to Antony. [ See Phars.
v. 527, et seq., quoted by Dante in the Convito.]
The venerable Bernard hence. -Bernard of Quintavalle, one of 1. 79.
the first two, who, struck by the preaching of St. Francis, de-
clared themselves ready to live by his precepts. Before pro-
pounding any object to which they should devote themselves,
Francis recommended having recourse to the divine counsel;
and, having taken them into a chapel, desired the priest to
open the Gospel at random, which the latter doing, alighted
three times, it is said, upon texts in praise of poverty.
Behind the bridegroom now Egidius bares. - Egidius, an un- 1. 83.
lettered man, and Sylvester, a priest, were the next who joined
the barefooted friars.
For being Pietro Bernardone's chield. In the Italian, Fi' di 1. 89.
P. B., a provincial word is employed, as though in reference to
the expressions of some rustics, who had taunted Francis for
his relationship to the worldly-minded merchant.
But royally to Innocent revealed. - Francis had only acquired 1.91.
X4
 328 DANTE'S DIVINE COMEDY.

CAN.
XI. twelve followers, when he applied to Innocent the Third to
sanction his rule ; and having at first been repelled, but after-
wards, at the intercession of two Cardinals, listened to more
favourably, he obtained a merely verbal approbation from the
Pontiff.
1. 98. Through Pope Honorius.-In 1223, when Francis had already
founded three orders of monks and nuns, whose numbers had
received large accessions from foreign countries, he obtained a
bull from Honorius the Third, by which they were invested
with various privileges.
1. 100. And when from thirsting.— Having, as early as 1213, unsuc-
cessfully attempted to visit the East by way of Syria and
Morocco, he visited Egypt in 1219, and sojourned at Damietta
among the Crusaders, to whom he foretold the failure of their
expedition. From these he went over to preach Christianity to
the Sultan, who, unconvinced by his arguments, treated his
enthusiasm with respect, and allowed him to depart un-
molested, requesting him to pray to Heaven for his enlighten-
ment.
It is said Francis challenged the Musulman religious teachers
to throw themselves with him into the fire, that God, by saving
him or them, might show whose faith was most acceptable; but
the Sultan forbade the ordeal.
1. 106. Of Christ he did the latest seal obtain. — The marks of Christ's
wounds, which he received, two years before his death, in a cave
upon the mountain called La Verna, on the frontiers of Ro-
magna and Tuscany, and between the sources of the Tiber and
the Arno, where, it is said, a cherub appeared to him and
wrought the miracle [ 1207 ] .
1. 115. And 'twas her breast.-He died from a disease long contracted
 PARADISE. C. XI. L. 98.-C. XII. L. 31. 329

by abstinence and hardship, having, in his last hours, alienated CAN.

XI.
all his garments, which he only resumed under the title of a
loan; he directed that his corpse should be thrown in a place
appropriated to those of malefactors, without receiving the rites
of sepulture.

CANTO XII.

I saw another ring about them close. ― - A circle of twelve new CAN.
XII.
comers. [See 1. 94, and catalogue at the end of the Canto.] 1. 5.
Read, Our Sirens, warbling with the dulcet flute. 1. 8.
When Juno's maid her hest. — Compare a passage in Virgil, 1. 12.
where Iris, sent by Juno to release the soul of Dido, descends
on wing,
" Mille trahens varios adverso sole colores ."-EN. 4, 701.

As 'twere the voice. The outer rainbow springs from the 1. 14.
inner, in the same way as the echo from the sound, namely by
reflection. But the echo, according to Ovid, is the surviving
voice of a fair Woodnymph, who was killed, through the pangs
of despised love, by the egotistical Narcissus. [ Met. lib. 3. ]
So heard I deep within a new-come flame. - This was Bona 1. 28.
ventura of Bagnoregio, named in 1. 127, a Franciscan Friar,
who had composed the Life of St. Francis.
The love that makes me fair.—" The example of St. Francis," 1. 31 .
says Bonaventura, " which I loved and followed in my lifetime,
has led me to the glory I now enjoy ; how dear, therefore, must
it be to me to have heard just now his praises ! But I owe this
 330 DANTE'S DIVINE COMEDY.

CAN
XII. pleasure to a brother, whom the rule of St. Dominic has made
my companion in beatitude ; whence I feel for the latter, as the
original author of my pleasure, an affection that leads me to
undertake his praises."
1. 43. And succoured his espoused, as thou hast heard. - See lines 28
to 40, of the last Canto.
1. 40. Lo! where the tender leaflets.In the most western country
of Europe, or the first to feel that wind, which is usually the
harbinger of spring, as Lucretius says,

" For no sooner has heav'n disclosèd a vernal appearance,

And life-rich the zephyr gone abroad,"

not far from that Atlantic Ocean, behind which the sun often
sets on the whole north-temperate zone of our hemisphere - the
only portion of the globe which was in Dante's time considered
habitable - stands Callaroga [or Calahorra] in the diocese of
Osina, in Old Castile, at which town St. Dominic was born,
perhaps of a noble family, in the year 1170.
1. 53. Protected by the mighty shield. - The royal escutcheon of
the United Kingdoms of Castile and Leon, containing on
one side a lion above a tower, and on the other a tower above
a lion.
1. 60. Within his mother wrought. — She dreamt, it is said, that a
hound proceeded from her, with a blazing torch in his mouth,
by which the whole world was kindled.
1. 64. The lady, who had vowed. — His godmother dreamed that she
saw him with a star upon his forehead, and another on the nape
of his neck, giving light over all the world.
1. 67. And hence, that word and fact. - For Dominicus means “ be-
longing to the Lord." It is said his mother had prayed for a
 PARADISE. CAN. XII. L. 43-86. 331

safe delivery at the grave of Dominicus, Abbot of Silos, when CAN XII.
the spirit of that holy man appeared to her, and foretold the
future greatness of her son, to whom she resolved, therefore, to
give the same appellation. But this tale, which is not found in
the earliest biographers, may not perhaps be requisite to account
for the present passage.
Called Felix, truly was his mother Jane.- Felix, happy ; Jane, 1. 80.
from Hebrew Yuhan, shall be highlyfavoured.
In Ostiensis and Thaddeo's trace; -i. e. as covetous professors 1. 83.
of law and medicine following the examples of Enrico di Susa, a
bishop of Ostia in the thirteenth century, who is known as author
of a treatise on the first five books of the Decretals, and of
Thaddæus, a celebrated Florentine physician, and commentator
on Hippocrates and others. The latter is said to have asked
from Honorius the Third, whom he was called to attend upon,
a hundred gold pieces a day, and to have excused himself,
when reproached by the Pope for such an exorbitant demand, by
saying that other princes, whose lives were of less importance
to Christendom, paid him frequently fifty gold pieces. And he
got even more than he had asked ; for Honorius, restored to
health, gave him ten thousand pieces.
And entered on the circuit ofthe Vine.- He received a regular 1. 86.
theological education at Palencia, where ne once sold all his
books with the object of relieving sufferers in a time of famine.
He entered the order of St. Augustine, his spiritual superior
being Diego, Bishop of Osina, whom he accompanied, in the
year 1202, upon a mission to Innocent the Third, at Rome. On
reaching Provence, in their way home, they associated them-
selves with some Cistercian abbots, whom the Pope had sent
thither for the conversion of the Albigenses. They perceived
 332 DANTE'S DIVINE COMEDY.

CAN.
XII. they could make no impression upon this puritanical sect with
out laying aside all appearance of pomp and luxury, and
began, therefore, to live austerely, dress simply, and go about
preaching in the fields. Their labours were not fruitless, and
they established, in the year 1206, a nunnery for converted
females. Diego returned to his bishopric, but Dominic stopped
at Toulouse, and entered into relations with the Crusaders
under Simon de Montfort. He presided over the trial and
condemnation of several captured heretics, but showed a dis-
position to lenity by releasing one in the hope of his conversion.
Thus engaged, he conceived the idea of organising an order of
preaching friars. He was supported by Fulk, Bishop of Mar-
seilles, who endowed the first community with a sixth part of his
tithes. In 1215 he applied to the Lateran Council to confirm
his order, but was recommended to engraft it upon one that had
been previously established. He chose the Augustine, adding,
however, some restrictions to its rule ; and founded a monastery
at Toulouse, where each brother had a single cell to sleep and
study in, and was bound to keep the door of it continually open.
He encouraged among them, by precept and example, the
utmost application to theology.
1. 88. Before the chair. — In 1217 Dominic obtained a formal sanc-
tion for his order from Pope Honorius the Third, who called it
that of the Preaching Brethren [Fratres Predicatores].
1. 95. For leave to combat for the seed ; -i. e. the seed of the
Catholic Faith, which had blossomed unto life eternal in the
spirits encircling Dante. Of these there were twenty-four ;
namely, twelve in the first circle and twelve in the second,
enumerated at the end of the tenth and present Cantos respec-
tively.
 PARADISE. CAN. XII. L. 88-127. 333

< But these will not be of Casale's mind. — Ubertin di Casale, it CAN.
XII.
is intimated, was too punctilious in interpreting the rule of 1. 124.
Francis ; Matteo d' Acquasparta too indulgent ; the true Fran-
ciscan will adhere to neither leader. The latter of these two
was general of the order in 1289, and allowed its discipline to
be so far relaxed, that the adherents of rigorism took offence,
and united themselves into a separate community. They had
to sustain a hard struggle for their independence with the
superiors of the Franciscan order : Pope Celestine the Fifth
favoured them, and allowed them an island to reside on ; Boni-
face, his successor, was induced to dispossess them. The suffer-
ing party, on the accession of Clement the Seventh, flocked to
Avignon to obtain his countenance. He granted them in 1310
a provisional constitution ; but their leaders, especially Casale,
showing more and more bitterness against the regular Fran-
ciscans, the mind of the Pontiff was alienated from them ; and
in 1312 he published a bull, reforming in some particulars the
practices of the Franciscans, but ordering the separatists, or
" spirituales," to return to their community. Casale threw him-
self at the feet of Clement, to pray that he might not be sub-
jected to the superiors of his order, but could obtain no con-
cession. Many of his party resisted the papal ordinance, and
the schism was of long duration. [ See Philalethes. ]
For me, I am Bonaventura's soul. -Bonaventura, born in 1221 1. 127.
at Bagnoregio, near Orvieto, and joined the Franciscans in 1243,
the same year that Thomas Aquinas took the vow. He was
made general of his order in 1256, and afterwards Cardinal-
bishop of Albano ; died in 1274 at the Council of Lyons.
Dante seemingly describes him as one who attended less to
 334 DANTE'S DIVINE COMEDY.

CAN.
ΧΙΙ. secular advantages than to the care of his soul, and this too
amid the temptations incident to great charges.
1. 130. Illuminato's here, and Augustin. - Two of the earliest fol-
lowers of St. Francis. The first, it is said, counselled him
against keeping secret, as in his humility he inclined to do, the
supernatural nail-prints. To the second, while he lay on a
sack-bed, already speechless, God revealed that St. Francis was
expiring; whereat he called out, " Stay, I follow thee ! " and his
soul took flight to bliss.
1. 133. Hugo St. Victor.- A divine, born at Halberstadt, in
Saxony, in 1097, of noble family, who entered the Augustine
convent of St. Victor in Paris. His most approved work was
a treatise on the Sacraments,
1. 134. Peter Hispanus.- The son of a physician in Lisbon, who,
beside his father's art, studied theology and philosophy. He
became Bishop of Broga, then Cardinal-bishop of Tusculum
[ 1273] , and lastly Pope [ 1276 to 1277 ] under the name of
John the Twenty-first ; but in this capacity he had not time to
do much. He wrote, besides some medical works, a treatise on
Logic, the first in which the figures appear called Barbara, Cela-
rent, &c., in active life.
1. 135. -Peter Mangiador. Called also Comestor ; i. e. the
eater. Tiraboschi thinks Mangiador was his original name,
and that he was born of a Samminiatese family ; he is, how-
ever, first heard of as priest and then as dean of Troyes in
France, but in 1164 became chancellor of the University of
Paris. He wrote the Historia Scholastica, a sacred history of
the world from the Creation to the end of the Apostolic times.
1. 136 Nathan the Seer. - One spirit of the ancient world, to match
Solomon in the first circle [see Can. 10, 1. 109 ] ; but the
 PARADISE. C. XII. L. 130- C . XIII. L. 1. 335

reasons are not very clear why he is associated with the fol- CAN
XII.
lowers ofthe seraphic doctor.
Chrysostomus. - The celebrated Byzantine patriarch under 1. 137.
Theodosius and Arcadius.
- Anselmus.— The well-known Archbishop of Canterbury, ibid.
who contended with William Rufus and Henry the First for
the Church's rights.
-Elius ; —that is, Donatus, the Latin grammarian of the ibid.
fourth century. His art [or science ] is called the earliest, as
that in which children are first instructed.
Rabanus ; -i. e. Maurus, who was born at Mayence, studied 1. 139.
at Tours under Alcuin, and became Abbot of Fulda, and after-
wards archbishop of his native city, wrote commentaries on a
great part of the Bible, and died in the year 856.
– and next me Joachimus. -Born in 1130, Joachimus became ibid.
abbot of the Cistercian monastery at Curazzo in Calabria : died
in 1202. Among many predictions ascribed to him, there was
one, that Costanza [the Sicilian princess of Can. 3] should
ruin her country, which, as was considered, she did afterwards
in giving birth to the tyrant Frederic.

CANTO XIII.

Imagine whoso.- To represent to himself the positions and CAN.

XIII.
movements of the glorious spirits surrounding Dante and 1.1.
Beatris, the reader must first conceive any fifteen stars of the
first magnitude [see 1. 4] ; next, the seven that make up the
 336 DANTE'S DIVINE COMEDY.

CAN never-setting constellation of the Wain, Ursa Major [see 1. 7];

XIII.
then, the two stars of the Little Bear, which compose the
broader end of its horn-like figure [1. 10] , (for the point of this
horn, formed by the pole-star, indicates the extremity of the axis
ọn which turns the crystalline sphere, impressing on all other
spheres their common diurnal movement). From these twenty-
four stars he must make two figures like the crown of Ariadne,
i. e. circles [see L. 14 ] , place one of them within the other, and
suppose them turning in opposite directions.
1. 14. I th' figure that from Minos' daughter rose.- Namely from
Ariadne, who, having been seduced by Theseus, and deserted
upon the desolate isle of Naxos, was there discovered and loved
by Bacchus. According to most accounts, he changed the garland
that she wore upon her head into a constellation for her honour ;
but Dante seems to think she was herself (after her death) the
subject of this metamorphosis, as we might indeed understand
from Ovid's Art of Love, 1 , 557: -

" Munus habe cœlum, cœlo spectabile sidus

Sæpe reges dubiam, Cressa Corona, ratem. "

1. 23. Outstrips the gliding of La Chiana.- A sluggish Tuscan

stream, that, branching off from the Arno near Arezzo, flows
down to the Tiber by the once pestiferous marshy valley alluded
to in Hell, Can. 29, 1. 46.
* 1. 25. They sang not Paan there, nor Eva.-No praise of Bacchus
or Apollo, figuring, I suppose, pleasure and worldly glory, but
praises of the Trinity and incarnate Word,
1. 32. Was broken by the light.— Aquinas again speaks, who had
related the life of the poor man of God [pauperculus Christi],
St. Francis of Assisi,
 PARADISE. CAN. XIII. L. 14-52 . 337

To beat that second one.-.- Aquinas proceeds to the second CAN .

XIII.
difficulty under which Dante laboured, as to how it could be 1. 36.
said, " such a degree of knowledge was set in Solomon, that
" There has not risen a second more to see."

[ See Can. 10, 1. 112, and Can. 11 , 1. 26.]

Thou deem'st that in the bosom.- Dante thought, and rightly, 1. 37.
that more wisdom, in the most general sense, had been implanted
in Adam and in Christ, than was ever possessed by Solomon.
This doctrine Thomas Aquinas will admit, and give a reason
for ; but he will proceed to explain a special kind of wisdom in
which Solomon, among a special class of men, never had a rival ;
and it is, he says, according to this distinction, that the expres-
sions just referred to must be interpreted.
All mortal things.- In the following lines Aquinas gives a 1. 52.
reason why Adam and Christ were more perfectly endowed with
wisdom, as with all human faculties, than any other men have
been. From a divine ideal, realised, as is said here and at the
beginning of Can. 10, by the joint action of the Trinity, is de-
rived the essence of all things, which in ordinary cases, however,
they do not receive directly, but, as it were, through a series of
successive impressions, even by the powers which one sphere
transmits down to another, and the lowest sphere to the world's
constituent elements. Thus the matter of all natural products,
and the workings of the heavens that generate them, being im-
perfect, the individuals represent but inadequately the ideal of
the species. But it is otherwise in that which is directly pro-
duced by God, who, using the most perfect matter [see lines
73 and 74] and the most perfect conjunctions [of planetary
influence] , endows his own immediate works with all relative
VOL. IV. Y
 338 DANTE'S DIVINE COMEDY.

CAN. perfection that can be conceived in them. And this rule holds
Xui.
good not only of the first man, and the Son of God, but in a
certain degree with the first-made animals. [ See lines 82 and 84.]
1.59. Together, mirrored-like, on beings new ; -- that is, on the hea-
venly spheres.
1. 97. Not of these heavenly movers.- Solomon did not ask to be
learned in theology, so as to know the number of the angels ;
nor in logic, to know if from one necessary and one contingent
proposition we can form a necessary conclusion (given, for
instance, A must be B, and C may be A, is it proved, that C
must be B?) ; nor to solve the physical question [1. 100 ] , can we
suppose one original self-caused motion, from which all other
motions are derived ? nor the geometrical problem, can we in-
scribe in a semicircle a triangle which shall not be right-angled ?
-in short, he asked for no speculative knowledge, but the prac-
tical wisdom that is required of a ruler.
1. 106. And the word ris'n.- Implying, that the words " there has not
ris'n a second more to see " [Can. 10, l. 115 ] mean merely, no
wiser man has been elevated to a throne.
1. 110. And touching our first Parent and our Joy. - Adam and
Christ.
1. 124. And hereof let Parmenides. - Parmenides and Melissos, two
philosophers of the Eleatic school, who maintained that all
things were one and unalterable, are severely noticed by
Aristotle, as using false premises, and concluding unsyllogisti-
cally. [Physics, 1 , 2, with which compare Plato's Theætetus,
181 E.] Bryso, a mathematician, is condemned by the same
philosopher for having attempted to pass on the world a sophis-
tical demonstration that the circle could be squared.
 PARADISE . C. XIII. L. 59.-C. XIV. L. 67. 339

CANTO XIV.

From rim to centre.- The answer, which Beatris, in the centre CAN.
XIV.
of the circle, makes to Aquinas in the circumference, reminds 1. 1.
Dante of the vibrations mentioned.
There is another truth.- Beatris perceives another question 1. 10.
to which Dante's reflections are leading him, though he has not
yet distinctly thought it, otherwise the surrounding spirits
might have given him the information, —the question, namely,
whether the visible glory of these spirits is to remain for ever,
and how they will be able, after the resurrection of their
bodies, to endure it with material organs.
Lifting their voice, and blither in their tread.— The dances of 1.21 .
the ancient Florentines, it must be remembered, were always
accompanied with singing.
That One and Two and Three.- The Being whom we believe 1. 28.
to exist in one substance, two natures (by the taking of the
manhood into God), and three persons.
And from the light.— The speaker is Solomon. [ See Can. 10 , 1. 34.
1. 109. ]
Our brightness from our heat.- The more grace we receive, 1. 40.
the profounder shall be our knowledge of God ; with our know-
ledge of him our love shall increase, and with our love the
gloriousness of our appearance.
Nor shall we be fatigued.—The organs of the glorified body 1. 58.
are rendered impassive, or insusceptible of any changes in their
own quality, from the impressions they receive of external
objects.
And lo! another brightness. Here a third company of the 1.67.
Y 2
 340 DANTE'S DIVINE COMEDY.

sun arrives, and forms a circle around the two

XIV. spirits in the
CAN.
others. But the lines, according to some, intimate the ascent of
Dante to the next planet, which, I should rather deem, is not
described till 1. 83.
1. 84. Alone to loftier bliss.- Here Dante reaches the planet Mars,
in which he sees the spirits of many who have borne arms on
behalf of the Church,-we cannot say they all died on the
battle-field. The reason why these spirits array themselves in
the form of a Cross will be obvious. They represent, according
to my view, a more general class of persons, distinguished by the
virtue of Fortitude.
1. 94. ·such a crimson glow.— Characterising the splendours of
Mars.
1. 99. That men ofwisdom to much doubt inclines.—Aristotle men-
tions two opinions to have prevailed respecting the Galaxy ; the
Pythagoreans representing it as the tracks of numerous stars
that had fallen from their courses ; the followers of Anaxagoras
and Democritus as a faint light from the stars which were
screened from the sun by the earth's intervention. Having con-
futed these opinions, he advances that it is formed by inflam-
mable vapours, analogous to those which he hypothesised in the
tails of comets, and in halos and perihelia, but congregated in
great numbers where the stars are thickest. Dante notices this
dissertation in the Convito, but finds Aristotle's meaning
dubious from the discrepancies among translators. He seems
himself inclined to explain the passage agreeably to modern
views. [Arist. Met. 1 , 8 ; Convito 2, 15. ]
1. 132. But he who marks.- The appearance of Beatris in a lower
sphere had not been such as to exceed that of other spirits in a
higher sphere ; but when once seen in the latter, since her
 PARADISE. C. XIV. L. 84.-C. XV. L. 55. 341

beauty increased from sphere to sphere, she again surpassed all CAN.
XIV.
beside her.

CANTO XV.
CAN.
Such tenderness Anchises' shade revealed. — In introducing his XV.
1. 25.
ancestor Cacciaguida [named in 1. 135 ] , Dante acknowledges
an imitation of that fine passage in Virgil, where Æneas meets
the shade of his father in Elysium :

" He, when across the meadows he beheld Æneas approaching,

Blithe extended aloft both palms, and tears from his eyelids
Down his cheeks plenteously trickled, his voice dropping out thus :
Art then arriv'd at last, thy piety so much awaited
By thy father, having the tremendous journey accomplisht ?
Is 't given, O my son, to behold thy face, to receive and
Answer again speeches not in unrecognisable accents."
EN. VI. 684, et seq.
Myn owne blode. - The original lines are put in Latin, 1. 28.
ostensibly to show the antiquity of the speaker, as though that
language, yet unitalianised , had been familiarly used among
educated Florentines through the twelfth century, but with a
deeper view, it appears to me, of reminding us of Dante's claims
to a descent from the Roman colonists , who had formed , in
opposition to the Fesulans, the first aristocracy of Florence.
Thou thinkest that thy thought. Thou believest, and rightly, 1. 55. .
that I perceive thy thoughts by the reflection in the divine mind
[ see 1. 62 ] , as clearly as men deduce the conceptions of all
numbers from that of unity - saying, for instance, two is one
and one ; three is two and one, and so on.
Y3
 342 DANTE'S DIVINE COMEDY.

CAN. And I began, " Your skill and your intent.— God is equal in all
XV.
1. 73. his attributes, for his power is always adequate to his knowledge,
and his knowledge to his bounty. And the like equality obtains
in all the spirits that are united to Him ; for as they desire no
more than is in their power [ Can. 3, 1. 70, &c. ] , so their skill
and strength must be equal to the performance of every purpose.
Had such been the case, Dante intimates, with himself, he could
have found words, which here he could not, to express the depth
of his gratitude for Cacciaguida's paternal salutation.
1. 91 . One who a hundred years. Cacciaguida's own son, and
Dante's great-great-grandfather, the first among his ancestors
who was called Alighieri [ see 1. 138 ] , and who had been dead
since the year 1200 or longer, was still walking, it is intimated ,
in the first circle of Purgatory, where we have seen that pride is
punished. [Purg. Can. 10. ]
1. 97. Florence within that ancient boundary placed..- The period
referred to is that of Cacciaguida's birth [see 1. 130, et seq. ],
which is approximately determined in the following Canto. [ See,
there, note on 1. 34.] The suburbs of Florence had then been
greatly extended, and the new walls, which comprised it in
Dante's time, had been begun as early as 1078 [ Villani, 4, 16 ],
but were yet, it would seem, unfinished. Dante therefore consi-
ders the city to have been included in the wall of Charlemagne's
time, here indicated by reference to the contiguous Badìa or
Abbey, which lay at a little distance from the Corso and Porta
San Piero towards the river, and from whose church used a
clock to sound, once generally noticed, it is said, among the
Florentine craftsmen to enter and depart their workshops.
1. 99. Abode in peace yet. - It was not till the year 1177, about
thirty after Cacciaguida's death, that the first civil war arose in
 PARADISE. CAN. XV. L. 73-106. 343

Florence from the powerful aristocratic family of the Uberti's CAN. XV.
having resisted the newly-elected magistrates or consuls. For
two years the people were divided, fighting almost daily in dif-
ferent parts of the city, and fortifying towers and barricades
against each other, which they attacked with mangonels and
other engines. In 1215 broke out the first hostilities between
the Guelfs and Ghibellines, which became inveterate towards the
middle of the century.
No crownets, and no tinsel'd ladies' shoon. -- Villani mentions 1. 100.
a sumptuary law, passed about the year 1330, which censured
the Florentine women for indulging in " superfluous ornaments,
like crowns and garlands of gold, silver, and pearls, and other
precious stones, with nets, and a kind of braid of pearls, and
other cunningly devised ornaments for the head." And the
same author, contrasting the middle of the thirteenth century
with his own times in reference to the progress of luxury, says,
" The Florentine ladies were then content to have shoes without
ornaments, and most of them with a close-fitting gown of coarse
scarlet of Ypres or of camelot, fastened with a belt in the ancient
fashion, and a mantle lined with ermine, with a cape above,
with which they covered their heads ; and the common women
were clad in like manner in a coarse green cambric." [Hist.
Florence, 6, 70.]
Not yet did every daughter's birth. - Not yet were maidens 1. 103.
married at such an early age, nor with such exorbitant portions.
It had sufficed to give 200 or 300 lire to the best-born in her
twenty-first year ; whereas the parents in later times had often
to give 1000 or 1500 to girls in their thirteenth or fifteenth
year. [See Villani, as above, and Benvenuto da Imola. ]
No mansion yet was made a hermitage ; that is, no families 1. 106.
Y4
 344 DANTE'S DIVINE COMEDY.

CAN. as yet built larger palaces than they required to occupy, nor
XV.
were liable to be expelled from them by political wholesale
banishments.
1. 107. Not yet was by Sardanapalus. No imitator, as it were, of the
debauched Assyrian king, had yet introduced unnatural licen-
tiousness into Florence.
1. 109. Not yet had Montemalo. --- Not yet had the magnificent
structures in Rome, which are seen on entering it by Montemalo,
a hill on the Viterbese road, been surpassed by the appearance
of Florence from the Uccellatoio hill (on the way from
Bologna).
1. 112. I've seen Bellincion Berti.-The father of Gualdrada, mentioned
in Hell, 16, 65.
1. 113. With bone and leather. Or as Cary's translation explains,
" In leather girdle with a clasp of bone ;"
" not such a girdle," says Benvenuto, " as is now worn, of silk
or silver, or gilt, nor set with enamel and with precious stones."
1. 115. I've seen the Nerlis' and the Vecchio's heir. - The Nerli and
Vecchielli are mentioned by Villani as among the oldest Floren-
tine families. In describing the manners of the Florentines as
late as Frederic the Second's time, Riccobaldo of Ferrara men-
tions "that the men wore plain leather coats, without borders
either of woollen cloth or leather." In the same passage are
other curious particulars, as that it was customary for a man and
wife to dine off one plate ; two or three cups were held sufficient
for a household ; candles were yet unknown, and meals often
taken bythe light of a torch, which was held by a boy or servant."
1. 118. Ofortunates, and every she. - Numbers of Florentine citizens,
it is known, had been attracted to France by commercial
 PARADISE. CAN. XV. L. 107-129. 345

pursuits in Philip the Fair's reign. Their wives, it is intimated, CAN.XV.

were either left at home in loneliness, or ran the risk (if they
followed them) of being buried in a strange land.
Tales of the Romans, Fesulæ, or Troy. --- With such nursery 1. 126.
tales commences the History of Villani, who tells us that Fiesole
was founded by Atlas, grandson of Tiras, and great-grandson
of Japhet, who married Electra, daughter of the African Atlas
(the supposed sustainer of the globe) ; and having come to
Italy, while it was yet uninhabited, chose, under the best
astrological auspices, a site for his capital city, which derived its
name from the words Fiet sola, intimating that no city should be
like it. From this Atlas the kings of Troy were descended,
to whose Italian origin Virgil also bears witness, and from these
the Alban and Roman princes. How Fesule was destroyed in
the civil war of Catiline, and Florence erected on its ruins, and
how Attila rebuilt Fesulæ and destroyed Florence, which was
finally restored by Charlemagne, has been recorded under Hell,
Can. 14 and 15.
As great a marvel Lupo Salterello. - This was a Florentine 1. 127.
advocate, who is said to have spent extravagant sums on his
apparel and entertainments, and in maintaining servants and
horses. Dino Compagni censures him as a "threatener and
beater of the magistrates, who did not give way to him in legal
trials." He appears from the same historian to have been con-
nected with the Cerchi family, and an adherent, though a weak
or treacherous one, of the White party : he was banished from
Florence at the same time with Dante.
And as Cornelia would have been Cianghella. —Cianghella, the 1. 129.
wife of Lilo degli Alidosi, is said to have been a shrew in her
household, and a brawler (at least on one occasion) in the place
 346 DANTE'S DIVINE COMEDY.

XV. of worship, and to have lived so licentiously during her widow-

CAN.
hood, that the preacher of her funeral sermon had afterwards to
confess there was one complaint to make of her, " quod populum
Florentinum consumpserat,” i. e. vires Florentina pubis. She is
contrasted, for her lack of the domestic virtues, with the mother
of the Gracchi.
1. 132. ·Mary with loud vow. — The Virgin being usually invoked
by women in child-bed. [ See Purg. Can. 20, 1. 19. ]
1. 134. I took within your ancient Baptistere. - The Baptistery at-
tached to the Duomo of Florence, in which it was customary for
the children of every citizen to be christened. [ See on Hell,
Can. 19.]
1. 136. Moronto, Eliseo, my brothers were. - - Of Moronto no more is
known ; Eliseo was still represented in Florence by the Elisei
family.
1. 137. Myladyfrom the vale ofPo I brought. — Aldighiera, the wife
of Cacciaguida, gave the name Alighiero to Dante's great- grand-
father, after whom it became the patronymic of his family.
She came, it is said, from Parma or Ferrara.
1. 139. The camp ofEmperor Conrad ; — i. e. of Conrad the Third, of
Hohenstaufen, whom Cacciaguida must have followed to the
second crusade, and died in the vear 1147.

CANTO XVI.
CAN. That plural you.— Landino, who commented on Dante about
XVI.
1. 10. the year 1500, observes, " Nearly all nations employ the word you
 PARADISE. C. XV. L. 132.-C. XVI. L. 34. 347

in speaking to an individual except the Romans, who say thou CAN. XVI.
to all without distinction." But it is not known when this usage
arose, or where it first diffused itself. It will be observed in this
poem that Dante, following the custom of his age, employs the
second person plural only where he requires to express a pe-
culiar personal reverence, as to his tutor Brunetto Latini, to
Beatris, and to Cacciaguida, his ancestor.
Whence Beatris. - It need not be supposed that Beatris dis- 1. 13.
approved or ridiculed this style of expression, which she was
herself accustomed to endure from her friend. But she smiles
from the consciousness that Cacciaguida, as a Florentine gentle-
man of the old school, had never been familiar with the you
fashion.
like her who coughed. - -The lady of Malehault , in the 1. 14.
romance of the Round Table, who coughed to give a signal forthe
first kiss which Lancelot du Lake stole from the Queen of Arthur.
The comparison is instituted on a superficial ground, and must
not be much scrutinised on the score of moral significance.
Tell me about the sheepfold of St. John. - Florence, according 1. 25.
to her patron saint.
And, "from the day," said he. - From the year of our Saviour's 1. 34.
birth, when Gabriel greeted the Holy Virgin [Luke i. 28], to
that of Cacciaguida's birth, the planet Mars had five hundred
and eighty times returned to the sign of Leo (in which it was
supposed to exercise peculiar influences), or completed that
number of revolutions in its orbit. The period of Mars is esti-
mated at nearly 687 days ; but perhaps Dante made it 683,
according to the estimate of Vitruvius. Hence his ancestor must
have been born between the years 1085 and 1091 , and died [in
1147] at the age of sixty-two or sixty-eight years, a veteran
 348 DANTE'S DIVINE COMEDY .

CAN.
XVI. soldier. Another reading of this passage, which would make
him born in the 533rd instead of the 580th year of the planet
since the Christian æra, could only be justified by supposing
Dante to have loosely reckoned Mars's revolution as completed
in two solar years, giving the date 1066.
1. 41. In which begins the Sextum. - The old city of Florence, built
entirely on the right bank of the Arno, was divided into four
quarters, which derived their respective names from the gates
of St. Mary on the southern side, St. Pancrazio on the
western, the Duomo on the northern, and St. Peter on the
eastern. After the completion of the new walls six divisions
were reckoned ; those of the Borgo and of S. Piero Scheraggio
being formed from the quarter of St. Mary's Gate, three others
deriving their names from the other ancient quarters, and a sixth
being called from its position Oltrarno [ beyond Arno]. These
were called in Italian Sesti [ plural of Sesto ] , and in Latin Sex-
taria [ plural of Sextarium] . Perhaps " Sextary " would have
been a better English word than Sextum. The foot-racers in
the annual Florentine games are said to have run across the
city from St. Pancrazio's Gate to St. Peter's, traversing the
ancient market-place. Their course therefore terminated in the
Sextary of St. Peter's Gate, in which Cacciaguida intimates that
he and his forefathers were born, and in which are found to have
stood the houses of the Elisei and Alighieri, his descendants.
[See notes on Can. 15, l. 136 and 1. 137. ] And as the cor-
responding quarter of the old town is said to have been that
which was first rebuilt in Charlemagne's time, and in which the
oldest families established themselves, the circumstance speaks
decidedly for the nobility of Cacciaguida's origin. But not
pretending to carry it too far back, C. warns Dante [1. 43 to
 PARADISE. CAN. XVI. L. 41-53. 349

1. 45] against inquiring who were his ancestors at a remoter CAN.

XVI.
period.
All who between Mars and the Baptist;;- i. e. the population of 1. 46.
the old city, comprised between St. Mary's Gate, near the Old
Bridge, upon which stood Mars's famed statue, and the Gate of
the Duomo [ or Cathedral of St. John the Baptist].
But then within the meanest artisan. — Cacciaguida boasts the 1.49.
purity ofthe old Florentine population, which had since his time
been impaired by the extension of the city over circumjacent
suburbs and boroughs, and by the immigration of noble and
plebeian country families.
Our civic blood, unblent with Certaldese. Certaldo, afterwards 1. 50.
the birthplace of Boccaccio, lay in the valley of the river Elsa, be-
twixt Poggibonsi [ Poggibonizzi ] and Castelfiorentino. It is said
Dante mentions it in allusion to a certain Jacopo di Certaldo,
who, when once, during his priorate, the Podestà of Florence, used
contumeliously by him, had threatened to lay down his staff of
office, took the same up, and replied to him, " What ! think you
there is none but you ready to govern Florence ?" and soon after
went to the Podestà's palace, seized the judgment-seat, and for
several days kept possession of it.
Or with the Campian or Figghinish. Two more small places 1. 51 .
near Florence, namely Campi towards Prato, and Figghine, pro-
bably the same as Figline in Valdarno, are now mentioned, it is
said, in reference to two dishonest lawyers, who thence derived
their origin.
and by Trespiân or by Galluzzo. - These are two places 1. 53.
near Florence : Galluzzo on the south side, in the valley of the
river Greve ; and Trespiano on the northern, by the road to
Bologna.
 350 DANTE'S DIVINE COMEDY.

CAN. Like Aguglione and La Signa's hind. ― Of these villages

XVI.
1. 56. Aguglione is mentioned as the native place of Baldo d'Agug-
lione, who was among the conspirators against Giano della
Bella in 1294, and afterwards concerned in falsifying the
public records on the occasion mentioned under Purg. Can. 12,
1. 105 ; and Signa, it is said, in reference to a base lawyer named
Fazio.
1. 58. Ifthat race which has most on earth declined. --The immigra-
tions of rustic families towards Florence, and the encroachments
of the municipality upon the rural nobility, of which Dante is
about to bring forward instances, are attributed by him to
the continual civil wars which afflicted Tuscany, and these again
to the persevering hostility which the power of the Emperor had
encountered from the Pope and prelates, than whom no earthly
class, he assures us, had more degenerated ; and here he means
doubtless to contrast their avarice and ambition with the poverty
and simple manners of the first Christian teachers, as in Can.
21, 1. 107.
1. 62. Who might have now gone back to Simifonti. - Simifonti, a
castle in the vale of Elsa, was taken and destroyed by the
Florentines in 1202, through the treachery of one of its inmates
[or sentinels ] who was himself killed during the assault by his
companions, but whose offspring, according to agreement, were
allowed to settle, tax-free, in the victorious city; to them Dante
alludes contemptuously.
1. 64. Then Montemurlo's lords might be the Conti. - Montemurlo
belonged to the Conti Guidi, who had to dispute the occupation
of it, towards the beginning of the thirteenth century, with the
citizens of Pistoja, and ultimately, for the sake of security, sold
it in the year 1209 to the Florentines.
 PARADISE . CAN. XVI. L. 56-73. 351
CAN.
Acone's parish might the Cerchi bound. — Acone lay, according XVI.
1. 65.
to the most probable statements, in the vale of Sieve at a short
distance from Florence towards the north-east, and contained
the castle of Santa Croce, which was taken from the Conti
Guidi by the Florentines in 1153, on which occasion the Cerchi
came to Florence, where they long afterwards helped to give
occasion, as has been mentioned, to the disastrous contentions of
the Black and White parties.
Yea, Valdigreve haply the Buondelmonti. — In the vale of the 1. 66.
river Greve, which falls into the Arno, through the right bank,
a little below Florence, the Buondelmonti once possessed the
castle of Montebuono, which was taken from them by the
Florentines in 1135, when they were obliged to fix their residence
in the city. "And thus," Villani observes on the occasion, "the
municipality of Florence began to extend itself, and, by might
more than right, to increase their territory, subjecting to their
jurisdiction all the rural nobility, and dismantling their strong-
holds."
If thou dost Luni and Urbisaglia scan. - Luni, on the river 1. 73.
Macra, was a maritime town, which gave its name to the terri-
tory between the Genoese and Carrarese of Lunigiana. Dante's
line gives a new moral to that of Ennius,

" Lunai portum est operæ cognoscere, cives ;"

for on this site the old Etruscan city had gone to ruin before the
wars of the Triumvirs, and a second city, which arose there at
an unknown period, and in which a bishop had been established ,
was utterly deserted when Dante wrote ; through the effects, we
may imagine, of its occupation by the Saracens in 1096. Urbi-
saglia, the ancient Urbs Salvia or Salia, situated in the Mark of
 352 DANTE'S DIVINE COMEDY.

CAN.
XVI. Ancona within the former bounds of Picenum, had been over-
thrown by Attila.
1. 74. and how Clusium lies. -Clusium, the residence of Porsena,
which was called Chiusi in modern times, had become an insig-
nificant place.
1. 75. With Sinigaglia. — The same had been the case with this
town, a seaport in the Mark of Ancona ; and known in an-
cient times as Sena Gallica, from the Galli Senones who had
founded it.
1.82. Look how the rolling. May not this fine simile have originated
casually in the above allusion to Luni and Urbisaglia, seeming
to suggest a phrase like cum Lunâ urbes saliunt ?
1. 88. I saw the Ughis and the Catellines. The families mentioned
from this line to 1. 92 inclusive were extinct in Dante's time,
except the Ormanni, who were then called Foraboschi, a Guelf
clan, and the Soldanieri, who were Ghibellines. They were all
very ancient ; the Ughis being descended, according to tradition ,
from Uberto, the son of Catiline ; the Catellini and Ormanni
from two out of the six companions with whom he migrated, it
is said, from the infant city of Florence into Germany ; (for he
had been obliged to quit Rome, where he had been protected
during his minority, and subsequently Italy, through the
jealousy of Augustus Cæsar). The Soldanieri had the singular
privilege of being buried upon bronze horses. Some particu-
lars of the residences of these and the following clans will be
found in Villani and Malespina.
The Arcas, and Ardinghis, and Bostics. - The Dell' Arca
family too was descended from a companion of Catiline's, and
had ceased to exist in Dante's time. The Bostichi certainly
survived; they and the Ardinghi had been Guelf families.
 PARADISE. CAN. XVI. L. 74-107. 353

Above the gates. — Viz. the gate of St. Peter, on the eastern CAN.
XVI.
side of Florence, near which dwelt the Cerchi and Donati, whose 1. 94.
heads the Florentines subsequently banished [see 1. 96 ] to avoid
the dangers that were brewing in their jealousies.
Read, The Ravignanis then were dwelling whence Count Guido 1. 97.
came.
The Ravignani were descended from one of Uberto's com-
panions. From them came Bellincion Berti, whose daughter
Gualdrada married a Guido : the Count Guido here referred to,
as a descendant (through her) of the Ravignanis, was probably
Guidoguerra. [ See Hell, Can. 16. ] A branch of Bellincione's
descendants, who still bore his name, are referred to in 1. 99.
Then Della Pressa knew. — The cognate Ghibelline families 1. 100.
of Galigajo and Della Pressa claimed a descent from the com-
panions of Uberto. The latter, however, had merged into the
plebeian order.
Still was the column. — The next mentioned families were less 1. 103.
noble ; the ermine-coloured upright bar characterised the
escutcheon of the Pigli.
The Giochis, Gallis, Sifantis, Barucçis — Sacchettis. — The 1. 104.
Giochi had merged into the plebeian order ; the Barucci were
extinct. From the clan of the Sifanti or Fifanti had come
Oderigo, who was one of the assassins of Buondelmonte.
And the clan which bears the stain. - The Chiarmontesi, one 1. 105.
of whom had tampered with the standard measures of the muni-
cipality. [See Purg. Can. 12, 1. 105. ]
and your Calfuccis. A family connected with the 1. 106.
Donati.
· and to Chairs Curule were Siziis brought, and Arriguccis.— 1. 107.
In Cacciaguida's time Florence had a college of consuls, com-
VOL. IV. Ꮓ
 354 DANTE'S DIVINE COMEDY.

CAN.
XVI. prising a senior and assistants, whose entire number corre-
sponded to that of the quarters and afterwards sextaries of the
city, and who governed in connexion with a hundred senators,
The institution probably dated from well-nigh the commence-
ment of the twelfth century (when the Tuscan municipalities
first grew independent of the imperial dukes or marquises), and
lasted till the year 1207, when the management of affairs was
committed to a foreign Podestà. One of the Arrigucci is found
to have been chief consul in the year 1197, and one of the Sizii
in 1190, and another in 1203 [see authorities quoted by
Philalethes] ; so the representatives of the two families may
erewhile have enjoyed the office pretty frequently.
1. 109. How great Isaw the house. -These were the Uberti, who had
been among the ruling families in Florence after the first
expulsion of the Guelfs, at which time their tyranny produced
a revolution in a popular sense. They were twice banished
with the Ghibellines, and their sentence, after the second occa-
sion, was maintained irrevocably. [ See under Hell, Can. 10. ]
1. 110. —and aye the balls of gold. — The cognisance of the
Lamberti, another ancient Ghibelline family, whose members,
like the Soldanieri, were buried on bronze horses. To them
belonged Mosca Lamberti, who is mentioned in Hell, Can. 27.
1. 113. Of those, who when your Church a pastor lacks. — The Vis-
domini and Tosinghi, who had the privilege of enjoying the
episcopal revenues from the death of one bishop till the appoint-
ment of another.
1. 115. That overweening race. -The Adimari, one of whom, named
Boccaccio, is said to have occupied Dante's house and goods
during his exile, and to have vehemently opposed all motions
for his recall to Florence.
 PARADISE. CAN. XVI. L. 109-127 . 355

And much misliked it. -— Ubertin Donato, having married a CAN.

XVI.
daughter of Bellincion Berti's, was much offended at her sister's 1. 119.
being given to one of the Adimari, then an upstart clan.
They reached the smaller precinct. The Della Pera postern- 1. 124.
gate, leading into the Sextary of San Piero Scheraggio, was
named from a private family ; to whom the democratic spirit of
a later age would have grudged the distinction.
€ All who in the fair crest. — Ugo, a German marquis who 1. 127.
visited Italy with the Emperor Otho the Third, was induced by
the pleasant situation of Florence to send for his wife, and fix
his residence there, having obtained the appointment of Imperial
Vicar. "And it came to pass, as pleased God, while he was
hunting in the demesne of Bonsollazzo, that he lost sight of his
companions in the wood, and alighted , so it appeared to him, at
a smithy where iron is forged. And seeing there some black,
misshapen wights, who seemed to be tormenting, not iron, but
men, with flames and hammers, he asked what the thing meant,
and was told these were damned souls, and that the soul of
Marquis Hugo, for his worldly life, was condemned to the like
pains, if he did not avert his doom by penitence. Hereat in
great alarm he commended himself to the Virgin, and remained
after the vision so pierced with contrition, that on his return to
Florence he sold all his patrimony in Germany ; andhe built seven
abbeys, of which the first was the abbey at Florence, in honour
of St. Mary ; . . . . and all these he richly endowed, and led a
holy life with his lady, and had no son ; and died at Florence on
St. Thomas's day in the year of our Lord 1006, and was buried
with great pomp within the abbey [where the anniversary of
his death was still solemnised in Dante's time]. And this baron
made, while he lived, many knights from the families Giandonati,
z 2
 356 DANTE'S DIVINE COMEDY.

CAN.
XVI. Pulci, Nerli, Gangalandi, and Della Bella, who all, for his love,
bore his escutcheon of red and white stripes with their own several
additions." [Villani, 4, 2.]
1. 131 . Though now the people's side. -All the above families had
been invested with the martial rank and privileges of nobles ;
but the Della Bellas, under the celebrated demagogue Giano, had
attached themselves to the popular party.
1. 133. The Importuno and the Gualterot. — The representatives of two
families resident in the Borgo S. Apostolo, where the Buondel-
monti had since established themselves, with more prejudice,
Dante intimates, to the repose of Florence.
1. 136. That house which sorrows. -The Amidei ; for in the "just
vengeance " they took upon Buondelmonte had originated, A. D.
1215 , the first deadly feud between the Guelfs and Ghibellines
in Florence. [ See next note, and on Hell, Can. 28, 1. 106. ]
1. 140. O Buondelmonte. -Buondelmonte de' Buondelmonti, a young
Florentine noble, had betrothed himself to a maiden of the
Amidei. And he was riding through the city, and he passed
under the houses of the Donati, and there stood a noble matron
upon a balcony, and her daughter was beside her. And she
called unto him, and rebuked him, saying, Behold, thou art
praised for thy beauty above all the valiant men in Florence.
Why then takest thou to wife this Amidei, and what seest thou
in her that may be desired ? for, behold, I would have given
thee this my daughter. And he lifted up his eyes, and his soul
clave to the damsel, for she was exceeding fair to look on. And
he was tempted by the Tempter, and the maiden with him ;
and they vowed a vow straightway to each other, and he
espoused the daughter of the Donati. Then arose the Amidei,
and their kinsfolk, and all the Ghibellines, and took counsel to
 PARADISE. C. XVI. L. 131.-C. XVII. L. 1. 357

be avenged on Buondelmonte. And some said, Let us chastise CAN.

XVI.
him, and let him go ; for it is written, A rod for the fool's
back. But the others said, He hath lied unto our sister, to
cause her to be despised in Florence ; he shall surely die the
death. And Mosca of the Lamberti was among them ; for he
said, A thing done shall have an end. And they laid wait for
Buondelmonte on the bridge, even by Mars his idol, and the
swords of many were against him, and their eye spared not.
And the thing was a beginning of strife to the Florentines, as
the entering of waters into a breach, that the sword might range
continually among them.
Had God vouchsafed thee. — Cacciaguida wishes B. had been 1. 143.
drowned in the Ema, a little stream which he must have
traversed in passing from his estate in the country to Florence.
Had never been reversed. — In token of defeat. 1. 152.
Nor scarlet dyed. — Sarcastically alluding to the alteration 1. 153 .
which the Guelfs made in the Florentine emblem, putting a red
lily on a white ground for a white upon a red [ 1251 ].

CANTO XVII.

As came for reassurance. — Phaethon heard an ill report of XVII.

CAN.
himself from his companion Epaphus, who pretended he was not 1. 1.
really Apollo's son ; whereupon he went, that he might ascertain
the truth, to his mother Clymene, and afterwards to the god
himself. Apollo having taken, to appease his suspicions, the
z 3
 358 DANTE'S DIVINE COMEDY.

CAN. fatal oath that he would grant him any request soever, en-
XVII.
trusted to him the guidance of his chariot, and became thus, as
D. intimates, a terrible example on parental tenderness.
1. 4. So stood I minded. In the like suspense with Phaethon was
Dante, desiring some more certain information about the ca-
lamities he had been threatened with. [ See under 1. 19. ]
1. 16. So thou discernest. ― - As necessary, and for instance mathe-
matical truths are discerned by human reason, so future occur-
rences, although contingent on man's free choice, are not less
positively foreseen by the spirits of the blessed.
1. 18. Where present are all tenses. - In the mind of God.
1. 19. Whilst I, accompanying Virgil. — Alluding to the prophecies
D. had heard from Farinata and Brunetto Latini [Hell, Can. 10,
1. 81 , and Can. 15, 1. 61 ] , and afterwards from Guido del Duca.
[ Purg. Can. 14, 1. 56. ]
1. 40. Yet no necessity derives it hence. - - God foresees all things ; yet
are human actions, we believe, not the less free because foreseen
by him. It was argued that infallible prescience brought no
necessity into things ; forasmuch as an event is not about to
take place because it is foreseen, but foreseen because about to
take place. The motion of a ship, Dante intimates, is indepen-
dent of him who sees it moving ; so is the foreseen event of
the foreseer. The question is elegantly discussed in Boethius,
book 5, whom Chaucer has copied in his Troilus and Cressida,
book 4, 1. 960, & c.
1. 46. As out from Athens went Hippolytus. -The son of Theseus ,
with whom his stepmother Phædra dealt as Potiphar's wife with
Joseph. From this comparison it may be concluded that
Dante ascribes the real origin of his banishment to a wicked
suggestion to which he had refused his compliance ; to the effect,
 PARADISE. CAN. XVII . L. 4-71. 359

doubtless, of supporting the reception of Charles of Valois, which CAN

XVII.
he in fact resisted from the first, when it was discussed soon after
the expiration of his priorate.
Where Christ is late and early sold and bought ; that is, at 1.51 .
Rome, by the interested use of ecclesiastical censures. [See Can.
18, 1. 127. ] Whether at the time in which Dante places his
imaginary journey, April and May 1300, Boniface had already
determined on the overthrow of the White party, is uncertain ;
but he summoned Vieri de Cerchi, their leader, at about that
period to Rome, to warn him, fruitlessly as it was, to reconcile
himself to Corso Donati. Dante, who at a later period became
aware of the Pope's double dealing in that transaction, may
have seen in this preliminary step the traces of a plan of
destruction.
The injured side. --The Whites will be thought in the wrong 1. 52.
like every unsuccessful party; but Providence shall declare on
their side before long by a signal vengeance on their adversaries.
Dante is thought to allude to the calamities that befel Florence
in 1340, in the fall of the Carraja bridge, and the conflagration
of a great part of the city, caused by the contentions of the
Black party.
-yet shortly they, not thou. --
— Dante has complained of the
1. 65.
conduct of his associates in exile, and appears to intimate the
disasters that were to befall them in 1304, in their repulse at
Lastra, whence they had attempted forcibly to re-enter Florence.
They missed, it was considered, two opportunities of taking the
city: the first by their tardiness, in not having surprised it;
and the second by their impatience, in attacking it before their
Pistojan allies came up.
Shall be the courtesy of that Lombard great. One of the prede- 1. 71 .
z4
 360 DANTE'S DIVINE COMEDY.

CAN. cessors of Can della Scala ; either Bartolomeo, who governed

XVII.
there from 1301 to 1304, or Alboino 1304 to 1311. The former
is mentioned by the old commentators, who state that he gave
an asylum to our poet in the years 1303 and 1304. It is objected.
but without positive certainty, that Alboino was the first of the
family who assumed, when he was created imperial vicar, the arms
of the eagle and ladder, and that Dante therefore must refer to
him, and had stayed under his protection between the years 1304
and 1311. But against this view it is urged, firstly, that Dante
speaks slightingly of Alboino in the Convito, as an example of
a man notorious but not noble ; secondly, that the passage
before us shows that the representative, even in 1300, of the
Della Scala family had assumed the arms in question.
1. 76. With whom thou shalt see him. — Can della Scala, called Can
Grande, younger brother of Bartolomeo, and Alboino, who was
associated with the latter in his government, and became sole
ruler on his death in 1311.
1. 79. Whom yet the world. - Can Grande was only nine years old
at the time referred to, and thirteen, it would appear, when Dante
had first the opportunity of knowing him.
1. 82. But ere the Gascon's fraud; - that is, before the year 1312,
in which the Emperor Henry the Seventh was destined to arrive
in Rome for his coronation, and find part of the city occupied
with the troops of King Robert of Sicily, with the connivance of
Clement the Fifth, who is Dante's fraudulent Gascon. [See Can.
30, 1. 142. ]
1. 84. in spurning toils and riches' shine. ― Of contempt for
riches Can Grande, in his puerile years, is said to have made
a remarkable demonstration, by performing on a heap of trea-
sure, which his father had vaingloriously displayed to him,
 PARADISE. CAN. XVII. L. 76-85. 361

the natural function which was once taxed to the disgust of xvu.
CAN
Titus.
The fame ofhis magnificence.— Compare Dante's letter to Can 1. 85.
Grande, onthe occasion of his visit to Verona in 1317, beginning,
" The glorious praise of your magnificence, which Fame, wake-
ful and on wing, disseminates, so variously draws various minds,
that exalting some to the hope of prosperity, it casts down
others by the terror of destruction. Verily, I used to think this
blazon, which surpasses the deeds of the moderns, had been
cherished to a superfluous growth, and become ampler than the
substance of the truth. But lest too long an uncertainty should
have kept me in suspense, as to Jerusalem came the Queen of the
South, as Pallas came to Helicon, so repaired I to Verona to ex-
plore it by my eyes' true witness. I saw your palaces, everywhere
heard of; I saw at the same time and handled your benefits, and
where at first I suspected an excess in the reports, I learned
afterwards that the excessiveness was in the facts." Dante
remained upwards of a year from the time referred to at the
court of Verona, in company with many illustrious political and
other exiles, among the former class of whom were Guido da
Castello [see Purg. 16, 125 ] and Uguccion della Faggiuola,
late lord of Pisa and Lucca. Can Grande fitted up for all his
guests magnificent apartments, which were painted with suitable
subjects ; as those of warriors with battles and triumphs, those of
poets with the Muses' sacred groves, and those of artists with
figures of Mercury. Amid this splendour, however, the poet was
exposed to continual mortifications from the rivalry of sur-
rounding courtiers, who employed more art to ingratiate them-
selves with Can Grande. And partly from these circumstances,
partly from their different political views on the succession of the
 362 DANTE'S DIVINE COMEDY.

CAN. German empire, Dante disagreed after a short time with his
XVII.
patron, and though not permanently estranged from him, was
induced to seek a refuge with other princes.
1. 89. By him will many persons. ----- This alludes generally to the
wars and hospitalities of Can Grande, whose successful contests
with the Paduans for Vicenza, in the years 1311 and 1312, have
been mentioned under Can. 9, 1. 46. He again drove them
thence in 1314, when they had possessed themselves of the
suburbs by surprise ; at tidings whereof he had left his meal un-
finished, and ridden from Verona with but three attendants
(and in such a way as to kill his first horse under him), that
he might revive by his presence the ardour of the besieged
citizens. In 1316 he received at his court the banished Ghi-
belline leader Uguccion della Faggiuola , and in the same
year excited a Ghibelline revolution in Parma, from which
he expelled Giberto la Correggio. About the same time he
concluded a family alliance with Guecelo da Camino , Lord
of Treviso, who had made himself master of Feltro by ex-
pelling the bishop. [ See Can. 9, 1. 49. ] In 1317 he success-
fully invaded the territory of Brescia, and defeated the Paduans
in a new attempt to recover Vicenza . In 1318 he finished a
three years' war with Cremona , by taking that city and expelling
the Guelf leader Cavalcabò. He was in the same year declared
Captain of the Ghibelline league, and continued for many years
to be the great champion of that party.
1. 118. That mustfor many taste. — Dante perhaps alludes more par-
ticularly to that which he has said against a member of the
Della Scala family in Purg. Can. 18 , 1. 121 , & c. , by which
passage he feared to be obnoxious to his patron Cane.
 PARADISE. C. XVII. L. 89.-C. XVIII. L. 68. 363

CANTO XVIII.
William of Orange. ·- A hero in the time of Charlemagne and CAN.
XVIII .
Louis le Debonnaire, who is said to have expelled the Saracens 1.46.
from the neighbourhood of Orange and Nismes in the south of
France. Rénouart was, according to romances, a kidnapped
pagan youth, who having been sold and brought up at the
imperial court, steadily refused baptism , and was degraded for
his contumacy to the office of a scullion. He then entered the
service of William of Orange, for whom he used to fight with a
bare club, enacting prodigies of valour : he was at length con-
verted , and obtained the hand of the emperor's daughter, but
ended his days, as did also his commander, in a convent. Next
these are mentioned Godfrey of Bouillon , the celebrated cru-
sader, and the Norman hero, Robert Guiscard , the first Duke of
Apulia, and conqueror of that territory from the Saracens. He
was also a powerful defender of Pope Gregory the Seventh's
against the Emperor Henry the Fourth .
With heaven a larger arc. - The higher sphere is that which 1. 62.
performs the larger revolution, and every point of which, by its
motion in a given time, describes a larger circular arc. Dante
perceives himself to have ascended, as before, by the change in
Beatris's features.
The whiteness and the cooler tempered shine. - Dante has con- 1. 68.
trasted, in the foregoing simile, the colours of Mars and Jupiter.
"The latter planet," as Ptolemy tells, " is of temperate com-
plexion between the coldness of Saturn and the heat of Mars ;
... it appears, among all the other stars, distinguished by
whiteness, as if silvered. " [Convito, 2, 14.] Compare Can. 22,
1. 145. Jupiter is spoken of by commentators as the abode of
 364 DANTE'S DIVINE COMEDY.

CAN. just princes ; and the spirits certainly, that appear in it to Dante,
XVIII.
are all of royal rank. But no doubt the planet must be con-
sidered more generally as belonging to those who have dis-
tinguished themselves by the practice of justice, of which virtue
the most brilliant patterns, of course, can be set by those who are
invested with the reins of government.
1. 78. By their positions D and I and L. The spirits form each of
these letters in succession, and go similarly through the remain-
ing letters of the words quoted in 1. 91 and 93.
1. 94. Then in the M of that last word. Dante perhaps considers
this letter as standing for Monarchy.
1. 109. The artist there is by no copies led. -
- The figure is produced
by God himself, who copies in it, therefore, not the natural eagle,
but that ideal in his own mind of which also the latter is a
representation.
1. 127. It was by swords. - The present passage refers to the times
in which Dante was writing ; those, namely, in which the Popes,
after the death of the Emperor Henry of Luxemburg, were
openly and strenuously supporting the Guelf party throughout
Italy, and excluding their opponents from the Table of our Lord,
or lavishing on them sentences of excommunication, from pure
political motives.
1. 130. But thou thatonly to annul dost write.- Passing and retracting a
sentence, as interest dictates. Thus, after the Venetians had been
excommunicated for their occupation of Ferrara, a town claimed
by the Church, Pope Clement the Fifth was persuaded in 1313
to remove the sentence upon their paying 100,000 florins.
1. 133. Ha ! thou wilt answer. " I love so much," the Pope is made
to reply, " the contemplation of John the Baptist's head upon
the Florentine florens, that I have no regard to spare for pleasing
the other two saints you mention.
 PARADISE. C. XVIII. L. 78.—C. XIX. L. 40. 365

CANTO XIX.

That goodly symbol.-—As all civil government, and especially CAN.

XIX. :
that which is most supreme and universal, is ordained for the 1. 2.
administration of justice in God's name, so the eagle, which
represents the Roman empire, is also the very symbol of God's
justice.
And frame articulately, I and My. - Though composed by 1. 11.
innumerable spirits, the whole eagle speaks like one person,
symbolising the perfect concord of a justly-governed community.
"For beingjust,” it said.- Dante refers to the topic, on which 1. 13.
he has dilated in the second book of the Monarchy, that the
Romans were advanced by God to the government of the world
in conformity with the justice of their policy, which was directed
always to the common good.
Then spake it, " He, who turned. The eagle answers a dif- 1. 40.
ficulty that had presented itself to Dante's mind, and the nature
of which is clearly enough stated in lines 70 to 78. The general
scope of the argument is as follows : God is self-sufficing [ 86
and 87 ] ; all justice is founded on his will [ 88 ] ; there is no
goodness in creatures which is not derived from him, conse-
quently they have no merits in his eyes but those which are
imputed to them [ 89, 90 ] . Why then, (but this is the question
first discussed in the text,) does God impute more merit to one
man than another ? This is not a moral question, answerable
by the reason, but a prudential question that tasks the under-
standing to enter into God's counsels : it is therefore beyond
our comprehension, almost beyond that of the most exalted
creatures [45 to 51 ] . For all creatures of God are finite; his
 366 DANTE'S DIVINE COMEDY.

CAN.
XIX. infinity is reproduced only in his Eternal Son ; there is no
created intellect, therefore, which has any proportion to the
Divine Intellect, or by which its ways can be fathomed.
I. 46. This makes it certain. - Lucifer himself, though the greatest
of created beings, was immeasurably inferior to God ; he had no
pretext, therefore, for his inordinate ambition to be equal to God,
since he might, without throwing off subordination, have merited
and obtained an indefinite increase of glory.
1. 49. And every smaller nature. -That which was true of the highest
angel applies with more force to the spirits in Paradise [1. 52 ] ,
and with yet more to those on earth [1. 57, &c. ].
1. 55. Could bytheir natures. - - Every apprehension, image, or con-
ception of the Divine Nature existing in a finite mind, must be
immeasurably inferior to the truth it represents, and recognised
to be so by that mind itself.
1. 64. Ye have no light. -- " You have no knowledge," the spirits
appear to intimate, " of what is fit in the relations between God
and man, except only from his actual works and judgments as
revealed to you."
1. 82. In very faith, if Scripture. - This verse attests the allusion to
the Scriptures which has been pointed out under l. 64.
1. 115. There 'mid the acts of Albert. - For Dante's opinion of the
Emperor Albert, see on Purg. Can. 6, l. 97. In the year 1304,
when Venceslaff the Fourth, King of Bohemia [ see l. 125, and
Purg. Can. 7, 1. 100 ] , had already acquired for himself the crown
of Poland, and placed that of Hungary on his son's head,
Albert, although connected with him by marriage and indebted
to his suffrage for the imperial crown, conceived a jealousy of
his growing power, and demanded from him, at the instigation
of Boniface the Eighth, the resignation of Poland, and other
 PARADISE . CAN. XIX, L. 46-127. 367

extravagant concessions. On his refusing these demands, the CAN, XIX.

German emperor, having allied himself with Charles Robert of
Anjou (son of the Charles Martel mentioned in Can. 7, who
had claims upon Hungary ), invaded the Bohemian territory.
His army, recruited from half-savage Cumanian tribes in
Hungary, committed ruthless depredations , and began to lay
siege to Kuttenburg, whence they were forced to retire, after a
long struggle, by epidemic diseases and the arrival of reinforce-
ments to the enemy.
There shall be seen the grief. -- Dante refers to the base money 1. 118.
incessantly coined by Philip the Fourth of France, and to his
death in 1314 through the effects of a fall, which was occasioned
by a wild boar's running between his horse's legs.
By which so mad are Scots and English grown. - Dante 1. 122.
glances, and evidently from a remote point of view, at the wars
in which our first Edward had been engaged against Bruce and
Wallace.
Of Spain's king, and Bohemia's.- The first expression refers 1, 125.
to a king of Castile (for the Arragonese princes will be men-
tioned in lines 130 to 138 ), and, as some say, to Ferdinand the
Fourth, who reigned from 1295 to 1312. But I incline to the
opinion that Dante meant his predecessor, Alfonso the Tenth,
who had been a great astronomer, but a monarch of questionable
ability. He was elected king of the Romans in 1257, but made
no practical attempt to assert his rights, and ultimately suffered
Rodolf of Hapsburg to obtain the Imperial crown. On the Bo-
hemian king referred to, namely Venceslaff the Fourth, see
Purg. Can. 7, 1. 97.
There shall the lame king of Jerusalem. Charles the Second 1. 127.
of Naples. [ See on Can. 8, 1. 82. ]
 368 DANTE'S DIVINE COMEDY.

CAN. Of him who guardeth yonder fire-propt isle. Frederic, King

XIX.
1. 131. of Sicily.. [ See Purg. Can. 7, 1. 118. ] On the death of Anchises
in the island referred to, see Æn. lib. 5, sub fin.
1. 136. His brother and his uncle.— On Frederic's brother, James of
Arragon, see the passage just cited from the Purgatory. When
the latter succeeded to Arragon from the dominions of Peter the
Cruel, his uncle, also named James, had inherited Majorca,
whence he basely assisted Philip of France to invade his kins-
man's territory.
1. 139. - Norway's king to rate.-Probably Hakonthe Priest-hater,
who ascended the throne in 1300, having been some time his
brother's colleague, and was yet reigning at the time Dante
wrote. He carried on a long war against Denmark, in conjunc-
tion with her last king's murderers, and by means of devastating
predatory incursions. He was engaged also in frequent conten-
tions with the clergy. In point of character he seems contrasted
with the next-mentioned sovereign.
1. 140. And Portugal's. - Namely Dionysius, who reigned over that
country from 1279 to 1325, and is said by one of the old com-
mentators to have been "wholly addicted to acquiring gain,
leading nearly the life of a merchant, and having money dealings
with all the great merchants in his kingdom, like a man of whom
no royal, no splendid act could be recorded."
ibid. and him who falsely set. - - The prince of a small state in
the northern part of the modern Servia, which the Popes during
the thirteenth century had contributed to render independent of
Hungary and the Greek empire, Uroscius had coined pieces of
money which closely resembled in their outward appearance
some of the Venetian. Particulars and fac-similes are given in
Philalethes's translation.
 PARADISE. CAN. XIX L. 131–143. 369

O blessed Hungary. - Hungary, which had been ill enough CAN. XIX.
governed by Ladislaus the Fourth, became, upon his death in 1. 142.
1290, a subject of dispute between two claimants, Charles Martel
and Andrew the Venetian. [ See, on their respective births, Can.
8, 1. 64. ] The former, at his decease in 1295, transmitted his
pretensions, hitherto baffled, to his son Charles Robert, who was
still supported by the Court of Rome, and who invaded Hungary
in 1300. Andrew having died in the same year, the Hungarians,
bent on resisting the Papal candidate, submitted the crown to
Venceslaff, King of Bohemia, who set over them his son, bearing
the like name. When the latter, unable to make way against
his antagonists, had retired to his native country, his late subjects
elected Otho of Bavaria to succeed him, who, through the help of
treachery, was likewise worsted. It was only in 1307 that
Charles Robert obtained the submission of the Hungarian
parliament, and that under protest against the Pope's title
to dispose of their allegiance. Dante intimates, in the present
lines, the sufferings which the country had to undergo from civil
contests ; but it is not very clear to which party he accords his
sympathy, unless we regard his affection for the family of Charles
Martel [see Can. 7 ], and his slighting notice, in the present
Canto, of the Bohemian ruler, as decisive evidences on the
question.
·blest the frontier land of Spain. - Navarre became the 1. 143.
inheritance of a French prince in the year 1304, by the death of
the last native sovereign, Queen Joanna, who had married
Philip the Fair, and left her sceptre to their eldest son, afterwards
Louis the Tenth of France. Happy had it been for the land,
says Dante, if the Pyrenees could have afforded it a safeguard
against the disastrous connection with France, which subjected
VOL. IV. A A
 370 DANTE'S DIVINE COMEDY .

CAN. it, during all the lifetime of the poet, to the government of a
XIX.
tyrannical dynasty. And in truth Louis had employed very
harsh measures to establish his power in this realm, causing the
leaders of the popular party to be thrown into confinement, and
taking three hundred of the nobles to France as hostages.
1. 146. That Famagost already, and Nicosie. - These towns represent
the isle of Cyprus, governed in 1300 by Henry the Second of the
House of Lusignan, who is represented by Benvenuto as one of
the most profligate of mortals. The Cyprians in general are
bitterly censured by the same author, who tells us that a man of
probity should shut his eyes from seeing and his ears from
hearing of their lewd, slippery, and loathsome manners. The
discontent with which the people, as Dante shows us, had already
begun to regard their sovereign, was afterwards fanned into
revolt, A. D. 1306, by his younger brother Almeric, who for some
time deprived him of the government.

CANTO XX.

CAN.
XX. By many a light, in which but shines oneflame. · The stars , as
1. 5. has before been intimated, were considered to shine by a reflec-
tion of solar light.
1. 10. For all those living lights. -
— In the speaking of the eagle the
voices of the several spirits that composed him were merged in
one, but in his song distinguished and symphoniously united,
1. 37. He in the midmost, - - David. [See 2 Sam. 6.]
1.40. Now knoweth he how far. - Not because he received by
 PARADISE. C. XIX. L. 146.-C. XX. L. 62. 371

grace the inspiration to write the Psalms, but in proportion as CAN.

XX.
that grace took effect through the co-operation of his free will
is David recompensed with bliss and glory.
Who the poor widow. — Trajan. [ See Purg. Can 10.] 1. 45.
The next continuing. — Hezekiah. 1. 48.
The next by yielding.— Constantine the Great, who, by the 1. 55.
election of Byzantium for his capital, had made himself a Greek,
instead of a Roman emperor, and transferred to Greece the seat
of empire, represented by the eagle, and the fountain of law
and order to the universe ; and this, as it was supposed, that he
might leave to the Popes the government of Rome, in recom-
pense of the service he received from Sylvester. [ See Hell,
Can. 27, 1. 94. ] " O happy nation, O thou glorious Ausonia,”
says Dante in the Convito, "either if that enfeebler of thy
empire had never been born, or if never his pious intention had
deceived him." [Monarchia, lib. 2, sub fin. ]
At William, who is mourned. A king of Sicily, which island, 1. 62 .
at the time referred to, was afflicted by the struggle between
Charles of Naples and Frederic for its possession. William ,
surnamed the Good, was nephew of the Constance who is
mentioned in Can, 3, and king of Sicily from 1166 to 1189.
He restored to the realm the order and tranquillity which it had
lost by the wickedness of his predecessor ; and in foreign affairs
distinguished himself by supporting the Pope against the
emperor Frederic the First, and at later periods by brilliant
expeditions against the Saracens and the Greek empire. He
was the last Sicilian sovereign of the Norman line, for his
heir was the emperor Henry the Sixth, who had married Con-
stance.
AA 2
 372 DANTE'S DIVINE COMEDY.

CAN. That could the Trojan Ripheus. - A follower of Eneas, unri-

XX.
1. 68. valled for justice and observance of duty [ see 2 Æn. 426—7] ,—

66 -Cadit et Ripheus, justissimus unus

Qui fuit in Teucris et servantissimus æqui."

On the manner in which Dante imagines him to have been

saved, see 1. 118, & c.
1. 69. Imagine making our fifth hallowed light. — Six spirits compose
the outline of the eagle's eye, conceived of nearly semicircular
form: David is at the centre, Trajan and Ripheus at the inner
and outer corners respectively ; these three make the base of the
figure. The two latter, with Hezekiah, Constantine, and William
the Good, arranged at equal distances, make the curved part.
1. 100. The first and fifth life.— Thou art surprised, says the spirit to
Dante, to see in Paradise these two reputed Pagans, Trajan and
Ripheus. [ See 106 &c., and 118 &c.]
1. 109. Abounding hope. That of Gregory the Great, at whose
intercession it was said Trajan had been liberated from Hell.
1. 127. Those ladies three. - Faith, Hope, and Charity. [ See Purg.
Can. 29, 1. 121 , & c. ]
1. 138. That God doth in his will.- Compare Can 3, 1. 70, &c.
1. 139. Thus was administered that medicine. - Information.
1. 146. I witnessed these two spirits. — Ripheus and Trajan, displaying
each his sympathy in that part of the narrative which relates to
himself.
 PARADISE. C. XX. L. 68.-C. XXI. L. 14. 373

CANTO XXI.

Now are we lifted.- Here Dante enters the planet Saturn, CAN. XXI.
which is generally considered by commentators as appropriated 1. 13.
to the votaries ofcontemplative life. [ See Can. 21 , 1. 46. ] Were
this the case, we might expect to find in it many of the theolo-
gians who are placed in the sun ; especially that Richard
" Who was in contemplation more than man."

And to the same view it may be objected, that the proper

contemplative virtues are the theological, or, at all events, Faith
and Hope, and these are elsewhere celebrated. For my own
part I hope to have proved, that the four higher planets of
Dante illustrate the four moral virtues, and that therefore
Saturn must correspond to Temperance. I explain by this con-
sideration, first, Dante's abstinence in this heaven from the smile
of Beatris, by which he is made to have some feeling of the
virtue whose votaries come before him ; secondly, the image of
the ladder [1. 29 ] , representing the most arduous and exalted
holiness ; thirdly, the allusion in 1. 25 to the fabled god, "in
whose reign men feasted on acorns with water " [see Purg. Can.
22, 1. 148 ] ; fourthly, the character of the spirits encountered ,
who were not the most eminent of men for contemplative powers,
but those whose contemplations were exalted by the rigidest
self-denial ; and lastly, their peculiar zeal in denouncing the
luxuriousness of modern Churchmen.
Which from below the Lion's. -Saturn being, at the time 1.1 4.
referred to, in the sign of Leo. The coldest planet, as it was
supposed, was tempered by the warmest constellation.
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 374 DANTE'S DIVINE COMEDY.

CAN. And in these mirror that similitude. The ladder of v. 29.

XXI.
1. 17. Which in this mirror. -This planet.
1. 18.
1. 29. I saw a ladder.- Respecting the general meaning of this
emblem, see note on 1. 13 ; but it must not be left unnoticed that
we have seen in two successive planets the figures of the eagle
and the ladder, which composed the escutcheon of the Della Scala
family, employed as symbols of justice and temperance, with
evidently a subtle compliment to Dante's patron.
1. 57. Thou dost so near to me.· The spirit is asked, why he, more
than any of his companions, came forward singly to meet Dante,
and gratify him by his converse. He replies [1. 67, &c. ] that
he did not thus through feeling more good will than the others,
but by God's peculiar ordination. But when Dante inquires
after the causes of that ordination, the spirit refuses to answer ;
for the mystery, he says, is beyond the comprehension of the
most exalted beings [ 1. 91 , &c. ] . And the poet is directed,
therefore, to warn his fellow mortals against diving into similar
questions ; those, namely, which concern the predestination of
God's creatures unto particular offices of mercy.
1. 106. Betwixtthe two Italian shores.- Monte Catria is a spur of the
Apennines, which for the most part extend midway between the
seas that bound Italy, the Adriatic and the Etruscan. It is
situated in Umbria, near the confines of Tuscany, about twenty
miles towards the north-east of Gubbio. At its foot lay the
monastery of Santa Croce di Fonte Avellana, which Dante
appears to have visited during the last years of his life, when he
had taken refuge with Bosone Raffaelli at Gubbio. Here Petrus
Damianus, the present speaker, had been a monk, and afterwards
prior, in the eleventh century, distinguishing himself by the
severity of his practice and discipline.
 PARADISE. CAN. XXI. L. 17-127. 375

That but withjuice of olives. As the only condiment of his CAN.XXI.

bread. It is said he sometimes fasted from all cooked food for 1. 115.
forty days continuously.
Petrus Peccator did. - The history of Damianus, it is inti- 1. 122.
mated, was often confounded with that of a so-named Petrus
Peccator, originally de Honestis, who founded the monastery of
" S. Maria in Porta fuori," near Ravenna, in the year 1096.
Short time in mortal life.—In 1057, when Damianus had nearly 1. 124.
reached his sixtieth year, he was urged by Pope Stephen the
Ninth (who prevailed only by threatening him with excom-
munication) to accept the bishopric of Ostia, to which see
attached the dignity of the Cardinalate. He was employed in
many important missions, both in Italy and Germany, by this
Pontiff and his successors, who were stirring heaven and earth to
put down simony and enforce celibacy among the clergy. In
1061 he applied to Pope Nicholas the Second for leave to resign
his dignities, but was refused ; he seems ultimately, however, to
have resumed his hermit's life, though recalled from it, from time
to time, for the discharge of public duties. He died in 1080.
And the great Vessel.— Referring to St. Paul, as the preceding 1. 127.
line to St. Peter. The discourse will appear more appropriate,
if we compare it with the letters of Peter Damianus to his
fellow cardinals, which represent in the strongest terms the
criminality of avarice and luxury among Churchmen.

AA 4
 376 DANTE'S DIVINE COMEDY .

CANTO XXII.
CAN. Anon the largest. — The speaker is Saint Benedict, the founder
XXII.
1. 28. of the Benedictine order, who flourished in the first half of the
sixth century, and led for some time the life of a recluse near
Subiaco in the Campagna, whence he removed to found the
monastery of Cassino [1. 37 ] and others.
1. 37. That mountain which Cassino. - Namely Monte Casino, on the
Garigliano, in the neighbourhood of Capua. " On the acclivity
of this hill," as we learn from Gregory's Life of Benedict, " and
about three miles below the summit, was a deep recess, containing
a very old temple, where Apollo was worshipped by the foolish
rustic people after the fashion of the ancient heathens. On all
sides round flourished groves, consecrated to the worship of
devils, in which even at that time a demented multitude of un-
believers used to busy itself with sacrilegious sacrifices. Here
then, when the man of God arrived, he shattered the image,
overturned the altar, fired the groves, and in the very temple of
Apollo erected a chapel to the Virgin Mary, and where the altar
of Apollo had been, a chapel to St. John, and began by con-
tinual preaching to invite the multitude around him to embrace
the faith. "
1. 46. All contemplative men. - Not that contemplation was the
peculiar virtue of these spirits, but far rather the guerdon of
their temperance.
1. 49. Here Romuald. - Romuald, the founder of the Camaldulese
order, was born, during the tenth century, of a noble family in
Ravenna. He was stricken with remorse, while a young man,
by the results of an affray which his own father had obliged him
 PARADISE. CAN. XXII. L. 28-62. 377

CAN.
to participate in, and retired, for the purpose of doing penance, XXII.
to the convent of St. Apollinaris near Chiassi, where he was
persuaded to take the monastic vows. His fellow-monks, after a
short time, became jealous of his superior attainments in asce-
ticism, and attempted to murder him ; but he eluded their con-
spiracy, and, having obtained permission to quit the monastery,
began to practise a hermit's life, under the tuition of a certain
Marinus. The latter, a severe and boorish man, used to lead him,
singing psalms, over the mountains, and belaboured him on the
head with his staff when he committed any error ; till Romuald,
by complaining that he was losing the power of one ear, and
meekly requesting that he might now be struck on the other side
in preference, brought his master to accord a somewhat milder
treatment. From this period he aspired to a solitary's life ; but
was frequently forced to change his abode by the numbers who
flocked round him to solicit his instructions. He founded
several monasteries ; of which the most famous was that of
Camaldoli on the mountains between Romagna and the Casen-
tino. The fame of his sanctity attracted Otho the Third and
other eminent persons to be his visitors. He died in 1010.
and Maccarius. - This had been the name of several ibid.
Egyptian hermits in the fifth century, among whom it is un-
certain which Dante means.
Thy semblance to behold. He asks to see Benedict in his 1. 60.
bodily form, and without the veil of light with which he, like
the other spirits, has hitherto appeared encompassed. [ See Can.
30, 1. 43, and Can. 32, l. 35. ]
Yon farthest sphere.—The empyrean, which is the real abode 1. 62.
of God, and of the blessed spirits, that have been symbolically
presented in the lower spheres of heaven. [ See Can. 30. ]
 378 DANTE'S DIVINE COMEDY.

CAN. There ripe, entire and perfect.- Compare Can. 33, 1. 100, &c.
XXII.
1. 64. For place it hath not. - For space and time, in Aristotle's
1. 67.
view, had no existence beyond the limits of the material universe,
and were therefore, according to the philosophy of Dante's time,
coextensive with the Primum Mobile, or highest moving heaven,
which was a perfect sphere, and revolved perpetually within the
same extension. It followed that the empyrean heaven, by which
alone the Primum Mobile was comprehended, had no intelligible
situation, and we have formerly seen [ Can. 1, 1. 76 ] that it had
no motion.
1. 70. Thus far the patriarch Jacob. - Here the ladder of Jacob is
identified with that by which Temperance is symbolised ; for
the patriarch had indeed beheld the former when he was a poor
wayfaring man, and had no pillow for his head but one of
stones.
1. 83. For onlythose that ask it in God's name. - For the poor.
1. 94. Yet backward in good faith. - The reform of the monastic
orders, Benedict intimates, is, humanly speaking, quite hopeless,
but would require no greater miracle than those by which the
Israelites past Jordan or the Red Sea.
1. 100. My lady-love me after them impelled.- Here Dante enters the
eighth sphere, or heaven of the fixed stars, in which no parti-
cular spirits will appear dwelling, but he will see in the sphere
above him, or Primum Mobile, the general company of the
Blessed descending from the empyrean. And thus the poet re-
minds us that his distribution of the spirits in the various spheres
is but symbolic, and their real common home is in the empyrean.
However, the orderly commemoration of the remaining Christian
virtues, namely the theological, is continued in the following
 PARADISE. CAN. XXII. L. 64-151 . 379

Cantos, by the examinations Dante passes before the three CAN.

XXII.
Apostles. [See arguments of the Paradise. ]
O noble stars. - From this passage Dante seems to have been 1. 112.
born when the sun was in Gemini,-a conjunction suitable,
according to astrologers, to producing a learned man, a poet, or
a prophet. It is observable Dante makes no distinction between
the signs of the zodiac and the constellations that severally bear
their names.
He that of mortal life.-Namely, the sun. 1.116.
I saw Latona's daughter.— The dark and bright patches on 1.139.
the moon, discussed by Dante in Can. 2, were no longer visible
on her upper surface.
I bore the aspect, Hyperion, ofthy son. --There was no doubt 1. 142.
a myth which made Hyperion the father of the sun [Hesiod,
Theog. ] ; but it is strange that Dante should cite it, when he
has just before alluded to Latona ; hence the common reading
of this passage is open to much suspicion.
The joys of Maia and Dione. — Mercury and Venus. 1. 144.
The tempered shine of Jove. ·- On the temperature of Jupiter, 1. 145.
as cooler than that of Mars, but warmer than Saturn's, see
on Can. 18, 1. 68.
In which they toward each other.— In the apparent retrograde 1. 147.
movements of these planets.
The area small. - Here Dante beholds the earth, and that 1. 151.
indeed from estuaries to mountains, so that his view comprises
the whole of our hemisphere, which was supposed to be covered
by land. He is therefore traversing the meridian, which passes
over Jerusalem, the supposed centre of our continent, and he
stands, as we have seen, in the sign of Gemini ; hence the sun,
 380 DANTE'S DIVINE COMEDY.

CAN which is in Aries, has past the same meridian about four hours
XXII
previously. Now the opening Canto of the Paradise refers to
the sun as rising on the purgatorial mountain, and as setting
therefore at Jerusalem ; consequently, some twenty-two hours
have elapsed from the period there described ; and it is now
Friday morning, about two hours before sunrise, in the terres-
trial paradise, or two hours before sunset at Jerusalem, and
earlier in the afternoon near Rome, or at the place whence Dante
descended to Hell gate, though we cannot accurately fix the
supposed longitude thereof. [ See on Can. 27, 1. 80.]

CANTO XXIII.

CAN. By which the sun. — The meridian, similarly described in Purg.

XXIII.
1. 12 Can. 33, l. 103. The elaborate introduction to this Canto marks
the opening of a major division in the poem. Analogously to
the divisions of Purgatory, the three first planetary spheres
have made a lower heaven of the imperfect virtues, and the four
next a middle heaven of the moral virtues : we are now entering
the spheres embleming the theological virtues, and behold the
true abiding place of the saints and angels, whose seeming dis-
tance from the spectators is now appropriately increased.
1. 19. Lo there, said Beatris. —She points to the triumph of Christ
with that army of Saints, to whose conversion all that goes on
upon the earth, and therewith all the influences of the spheres,
have been subservient.
1. 26. Titanis forth among. - The moon among the stars and planets.
 PARADISE. C. XXIII. L. 12.-C. XXIV. L. 64. 381

the substance glorified. - The body of Christ appearing CAN.

XXIIL
through his ambient glory. [ See Can. 14, l. 56, &c. ] 1. 32.
As fire that cloud. - Lightning. [ Comp. Can. 8, I. 22, &c. ] 1. 41.
The name ofthatfairflower. - The Virgin. [ Comp. 1. 73. ] 1. 88.
Which garlands the fair sapphire. - She is represented, Phi- L 101.
lalethes supposes, in blue robes, after the custom of the early
painters.
I am the angelic lover. - Gabriel, who announced to the Virgin L. 103.
the miraculous birth. [Comp. Can. 32, 1. 103, &c. ]
That covering of all covers.- - The Primum Mobile. 1. 112.

CANTO XXIV.

Feast of that holy lamb.- See Revelations, c. xix. v. 9, &c. CAN.

XXIV .
To whom our master. The spirit addressed is St. Peter, who 1.2.
1. 35.
is made the representative of Faith, according to the text, " Thou
art Peter, and on this rock," &c. So St. James and St. John
will represent Hope and Charity in Can. 25 and 26.
For handling, not for resolution's sake. — Not to instruct by 1. 48.
new conclusions, but exercise his critical powers by argument.
Ofthy true brother ;— i. e. of Paul, who was one of the apostles 1. 62.
of the Romans, and whose authority is referred to in l. 64, &c.
Faith is the very substance [read of things sought].-Comp. 1. 64.
Heb. xi. 1 : " Faith is the substance of things hoped for, the
evidence of things not seen ; ".- 66'because," comments Petrus
Lombardus, " the things to be hoped for subsist in us even now
by faith, and they will subsist at a future time by experience."
 382 DANTE'S DIVINE COMEDY.

CAN. And the same faith is a proof and conviction of things not
XXIV.
apparent ; for if any one doubt thereof, “they must be proved
by faith. " [ Sent. iii. 23. ]
1. 93. O'er the new page and ancient.- The New and Old Testaments,
to which Dante refers the sources of his belief.
1. 101. Are the works done.- The miracles which, according to the
Gospel narrative, accompanied the first promulgation of Chris-
tianity.
1. 106. Ifwithout miracles.— This is the argument of St. Augustine,
who says, "If they believe not even this, that the apostles of
Christ wrought those miracles to the end they might be believed
in preaching Christ's resurrection and ascension, yet us this one
great miracle sufficeth, that without any miracles the ends of
the earth believed them." [De Civ. Dei, 22, 5. ]
1. 110. Afield to plant that scion good. - The Christian Church of
Rome, which Peter had founded in the utmost scarcity of
worldly resources and appliances, but which is now ceasing, D.
intimates, to bear good fruit, i. e. in private morals or social
order.
1. 126. Thou didst the younger feet.- For John had indeed outrun
Peter, but the former had remained outside, when the latter
entered into the Lord's sepulchre. [John xx. 3 to 8. ]

CANTO XXV.
CAN. If ere 'tis granted. " This feeling passage must have been
XXV.
1. 1. written during the last years of the poet's life, when his hopes
of returning to his native city were growing fainter and fainter,
and yet he could not abandon the idea that his fame as a poet
 PARADISE . C. XXIV. L. 93.-C. XXV. L. 46. 383

might at the last appease his enemies, and reopen the way XXV. CAN.
to him homeward." [Philalethes. ]
With altered voice, with altered fleece.- Dante refers simply, 1. 7.
I should judge, to the effect which had been produced on him by
years.
Because by Faith.- We find obscure traces in Dante's life of 1. 10.
his having been accused of heresy ; and in his works is a poetical
confession of faith, which he wrote, if we may credit the report,
to justify himself before an ecclesiastical tribunal. He expresses
here the confidence that his writings will vindicate him from
the suspicion of heterodoxy, and remove the obstacles which it
had opposed to his reception as the poet.
And toward us after this a splendour.- St. James, the son of 1. 13.
Zebedee, who is revered at Compostella in Galicia [1. 18 ].
He is identified by Dante with the author of the Catholic Epistle
which is now for the most part attributed to James the son of
Alphæus [1. 29]. He is introduced as the representative of
Hope, partly in accordance with the character of the work re
ferred to, and partly that he may contribute, with the two other
disciples who were present at the Crucifixion, to the symbolisa-
tion of the theological virtues.
Ofour high Court the liberalities.- Alluding, perhaps, to the 1. 30.
text, " If any of you lack wisdom, let him ask of God, who
giveth to all men liberally, and upbraideth not ; and it shall be
given him." [James, i. 5. ]
Mountains, from which they erst; -i. e. the previously over- 1. 39.
powering aspects of the two apostles. Compare Psalm cxxi. 1 :
" I will lift up mine eyes unto the hills," &c.
In court most secret with his Comites.- The original form of 1. 42.
the word Counts, which signified companions of the Emperor.
Say what she is.- St. James asks the same three questions 1. 46.
 384 DANTE'S DIVINE COMEDY .

CAN respecting Hope, that St. Peter had asked respecting Charity,
XXV.
viz. what it is, on what it is founded, and whether Dante pos-
sesses it.
1. 67. Hope is that looking forward.— So Petrus Lombardus defines
Hope as "the sure expectation of future beatitude, proceeding
from divine grace, and from merits preceding either the
hope itself, which by nature charity precedes, or the thing hoped
for, that is to say, eternal felicity ; for to hope for anything
without merits, is not to be called hope, but presumption."
1. 72. Who was chiefminstrel.— David, whose words are in the next
line referred to. [ See Psalm ix. 10, in the Vulgate : " Sperent
in te, qui noverunt nomen tuum ; ""Let themhope in thee who
know thy name."]
1. 77. In thy epistle. Referring, it seems, to the words in c. 1 , v. 12
in the Vulgate : Beatus vir qui suffert tentationem, quoniam cum
probatus fuerit, accipiet coronam vitæ," &c.
1. 91. Isaiah saith. See c. lxi. v. 7 ; in the Vulgate : " In terrâ
suâ duplicia possidebunt ; lætitia sempiterna erit iis ;" where
Dante, from his inserting the word vest, appears to understand
an allusion to the beatific union of the soul and body in Paradise.
1. 94. Thy brother too.—- Referring to St. John's words in Revela-
tions, c. ix. v. 7.
1.102. IfCancer such a diamond.— Suppose that towards the winter
solstice, when the sun appears in Capricornus, and the opposite
sign of Cancer must therefore rise at sunset, and be above the
horizon exactly as long as the night lasts, there were placed
another sun, or a sunlike luminary, in this latter constellation,
then the earth would have a month of unbroken daylight.
1. 112. Behold whose head.- Obviously, St. John, who is introduced
as the representative of Charity.
 PARADISE. C. XXV. L. 67.-C. XXVI. L. 22. 385

Ofour blood-giving. - For this bird, supposed to shed its own CAN
XXV.
blood for the nourishment of its young ones, was familiarly 1.113.
considered a type of Christ.
"And wherefore dazzlest thou."— Dante's attentive scrutiny of 1. 122.
St. John having been occasioned by a doubt whether he had
ascended to heaven bodily. [ See John, xxi. 23. ]
With double vesture. - It is only Christ and the Virgin, the 1. 127.
apostle intimates, that are yet, both body and soul, in Paradise.

CANTO XXVI.

Begin then, tell me. - Here St. John commences questioning CAN.
XXVI.
the poet on Charity, which will be defined by implication as 1. 7.
meaning this, to love God above all things, and other things for
the sake of God. But Dante is not asked respecting Love, as he
has been asked respecting Faith and Hope, whether he possesses
it ; for no creature can be void of love for some object [see
Purg. Can. 17, 1. 91 to 94 ] ; but he is asked to what object his
affections are directed.
which Ananias had in his hand. -- The Ananias who 1. 12.
restored St. Paul to sight. [Acts, c. 9. ]
The good, that maketh. - God, in whose presence consists the 1. 16.
happiness of this Paradise, is the object, directly in Himself, or
indirectly through His creatures, of all strongest and weakest
affections in me.
Thou hast across a finer sieve to go; - i.e. be examined more 1, 22.
nicely. The apostle desires, as we shall see more plainly in
VOL. IV. BB
 386 DANTE'S DIVINE COMEDY.

CAN. 1. 52 to 65, to draw from Dante a more explicit account of the

XXVI.
charity he professes, by making him distinguish between the
direct love of God, and the love of His creatures for His sake,
He inquires at the same time [1. 23 and 24 ] on what reason or
authority the love of God is recommended.
1. 28. For who so good, and as good. - The philosophical argument
for the love of God. Every smallest good, that we apprehend
as such, has a natural tendency to excite love in us. God is the
essence and cause of all good ; how much more, then, ought He
to be loved by every mind which discerns the truth of the latter
proposition.
1. 33. Is from his light a glinting. — Compare Can. 13, l. 52, and
St. John, c. 1 .
1. 37. This truth is plainly shown. -- The truth referred to, as I
have pointed out in note on 1. 28, is this, that God is the cause
or essence of all good. But who is the author especially inti-
mated ? for on this point commentators differ. Apparently he
should be a pagan philosopher ; for Dante has to prove, both by
reason and revelation [ see 1. 25 to 36, and 1. 40 to 45 ] , his main
proposition [that God should be loved above all things] , and
in this twofold way, therefore, the most important proposition
on which he bases this conclusion ; he should, therefore, show us
that both inspired writers, and one or more who built not upon
revelation, teach God to be the cause or essence of all good. For
the inspired writers, see l. 40 and 1. 43. For the other class, it
has been said Aristotle teaches this doctrine ; for he proves the
existence of God as a highest Being, and that all Being is good
[omne ens bonum ] ; whence it follows that the highest Being is
the highest Good. But then how is Aristotle said to unfold the
first beloved &c. [1. 38 ], or, more literally, to explain what is
the first love or beloved of all the eternal essences, i.e. angels ?
 PARADISE. C. XXVI. L. 28-119. 387

This description might better apply to Dionysius Areopagita, XX CAN

VI.
the supposed author of the Celestial Hierarchy, who describes
the love of God as an original and perpetual habit of the angels
that fell not. But Dionysius is a Christian writer, and, besides,
I do not find in him any formal assertion of the doctrine here in
question ; hence I am not satisfied with referring either to him
or Aristotle in this passage, and would rather believe that
Dante had in view some Neoplatonic passage yet undiscovered .
This the true Author's voice. -- The voice of God, manifesting 1. 40.
his glory to Moses. [See Exodus xxiii. 19, where the Vulgate has
Ego tibi ostendam omne bonum ; I will show thee all goodness ; not,
as our version, I will make all my goodness pass before thee. ]
Thou tell'st it also plainly. — See the opening verses of St. 1. 43.
John's Gospel.
Of Christ his Eagle. ― For the four animals in Ezekiel's 1. 53.
vision being supposed to symbolise the four Evangelists, the
Eagle corresponds to St. John.
I from the surge of wandering love. I am delivered, Dante 1. 62.
says, from " loving the creature more than the Creator," and
grounded now in His love by all the affections of my nature to
imperfect objects.
About a light, that fourth. - The representatives of every 1. 81.
single human virtue having passed before him, Dante sees
lastly, in our general ancestor Adam, the representative of
perfected humanity, and will now proceed to behold the angelic
hierarchies.
Read Four thousand and three hundred but and two. -For 5231 1. 119.
years, according to Eusebius's computation, elapsed between the
creation of the world and the death of Christ, out of which time
Adam had lived 930 years. [ See 1. 121, and Gen. v. 5.] The
BB 2
 388 DANTE'S DIVINE COMEDY.

CAN.
XXVI. time that Christ abode in inferis makes a fraction of another
year, and is reckoned after the Hebrew manner to make 5232.
1. 124. That language that I formed. — The lines go against the
common opinion, which I suppose Dante thought somewhat
superstitious, namely, that God endowed mankind with a
perfect language, which they preserved unaltered till the
founding of the tower of Babel.
1. 134. That goodness was upon the earth named El. - The Hebrew
Scriptures contain three forms of the word meaning God,
namely êl, which is the radical form ; elôh, connected with the
Arabic allâh ; and elôhîm. The words are inaccurately observed
by Dante, or his authority, who takes êlî, my God [see Matt.
c. xxvii. v. 46 ] , to denote God simply. But from the general fact
of such synonyms existing in Hebrew, he acutely infers that it
is not the uncorrupted primitive language.
1. 141. From dawn to that hour ; -i.e. ' from dawn to the first hour
after noon. It is needless to say that the most various conjectures
have been hazarded by theologians as to the period during
which our first parents continued in Paradise. Dante takes the
very shortest period that can be reconciled with the Scripture
narrative ; for he supposes them, as we have elsewhere seen, to
have been created with the most perfect intellectual endowments,
so that they needed no experience to prepare them for the great
trial, but had from the beginning a judgment that made them
" Sufficient to have stood, though free to fall.”

CANTO XXVII.
CAN. - and he that came before the rest.-St. Peter, who had the
XXVII.
1. 11. nearest interest in the conduct of his representatives on earth.
 PARADISE. C. XXVI. L. 124.-C. XXVII. L. 58. 389

CAN.
Grew brighter, and a tinge. From white became red in XXVII.
countenance, as if Jupiter were to take the colour of Mars. 1. 12.
[Comp. Can. 18, l. 64, & c. ]
He that usurps .·- - Dante's crowning invective against Pope 1. 22.
Boniface the Eighth , whose occupation of the Papal chair is
considered illegitimate on account of Celestine's unprecedented
abdication .
By Cletus', Linus', and by my last vein.— St. Peter and Linus, 1. 41.
the first bishops of Rome, had suffered martyrdom under Nero
in the years 64 and 66 of our era, as did Cletus, the next Pope
but one, under Domitian in 83.
Sextus, Calixtus, Pius, Urban. — All these Popes were re- 1. 44.
ported to have suffered martyrdom ; Sextus in the year 127
under Adrian, Pius in 150 under Antoninus, Calixtus in 222
under Heliogabalus, and Urban in 230 under Alexander. There
has been some doubt, however, respecting the fates of Pius and
Urban.
It was not our intention. - We meant not that the Head of the 1. 46.
Visible Church should involve it in civil war, and become the
pastor of only half his people.
Nor from the keys.— Nor that the keys by Christ committed 1. 49.
to St. Peter should emblazon the Papal banners, carried to the
field against Ghibellines ; as when a crusade had been pro-
claimed, for example, against the Colonnas.
Nor that theyfor a seal. - A censure of the dispensations and 1. 52.
indulgences issued under the Papal seal. The idea is well
followed up in Can. 29, sub fin., which contains, with the present
Canto, the most Protestant passages, or the only such in Dante.
Lo, Gascons and the dwellers of Cahors. The first name 1. 58.
foreshadows the Papacy of Clement the Fifth, from 1304 to 1314;
B. B. 3
 390 DANTE'S DIVINE COMEDY.

CAN, the second that of John the Twenty-second, from 1316, who had
XXVII.
probably shown himself, when Dante wrote as above, too sub-
servient a partisan of King Robert's. On Cahors, John's birth-
place, which is contemptuously alluded to as a nest of usurers,
compare Hell, Can. 11, 1. 50.
1. 69. From the celestial goat's horn. -
— As the snows fall in the first
months of the year, when the sun is in or near the sign of
Capricornus, so thickly reascended the blessed spirits, who had
come down from the empyrean to the next lower sphere to make
themselves visible to Dante.
1. 79. Now from the moment. - See on Can. 22, 1. 151.
1. 80. The sun had past already. - — Read, I had already pássed
through. From the moment Dante had last looked earthwards,
when he had found himself vertically over Jerusalem, the sphere
had travelled such a distance that the extreme border of the
land comprised in the torrid zone, "the first climate," was now
beneath him; he had therefore traversed a quarter of the earth's
circumference, or a period of six hours had elapsed.
1. 82 Hence the wild cruise. - That hemisphere, which came
within the range of Dante's vision from his position in the 90th
degree of longitude westward from Jerusalem, comprised the
whole ocean, which Ulysses had traversed [see Hell, Can. 26 ] ,
between the Pillars of Hercules and the Purgatorial Mountain.
On the other side he might have seen half our continent, but
that a portion, from the position of the sun, was already involved
in obscurity. Hence, he represents his view as bounded by the
Cretan shore, to which Jupiter, in the likeness of a bull, had
carried off Europa. The sun, therefore, having passed the
Pillars of Hercules, was shedding a twilight gleam in the longi-
tude of Crete, and setting upon Italy, completing the seventh
day since the poet had descended to Hell gate. And from
 PARADISE. CAN. XXVII. L. 69-115. 391

this passage all account of time ceases in the Divine Comedy, XXVII.
CAN.
for we are entering the regions where it exists not.
Disparted me from Leda's lovely nest. From the stars which, 1.98.
according to mythology, were produced by the transformation
ofCastor and Pollux, who had sprung from the egg of Leda.
And urged me into the rapidest heaven on. Into the Primum 1. 99.
Mobile.
The nature of those motions. In this sphere, says Beatris, 1. 106.
commence the movements of all the under spheres, on which it
impresses their common rotation around the terrene centre.
[See note on Can. 1 , 1. 76.]
And to this Heaven. - Outside this sphere, which is the 1. 109.
boundary of the material universe, there is no space, nor even
time [ see 1. 118, &c. ] , according to the doctrine of Aristotle's
De Cœlo et Terra: " It is evident that there is neither place, nor
vacuum, nor time beyond the Heaven ; for in all place it is pos-
sible that body should exist ; and vacuum is the name given to
that in which body does not exist, but can become existent ; and
time is a number [or numerator, åpeµds] of motion; but there is
no motion except in a material body, and outside the Heaven it
has been shown that body exists not, and cannot become existent.
It is manifest, then, that outside it there is neither space, nor
vacuum, nor time." [Lib. 1. cap. 9. ]
Except God's mind, in which the Love is lit.- This sphere has 1. 110.
no position in space, for there existeth no space beyond it ; and
the empyrean, which in a manner comprehends it, is no portion
of space, but an entity in the Divine Mind [ see Can. 1 , 1. 76 ] ,
and is called light and love [1. 112 ], like God himself.
No measure ofits march. — The motion of this sphere is the 1. 115.
standard of all other motions, and it is neither swift nor slow in
BB 4
 392 DANTE'S DIVINE COMEDY.

CAN itself, but makes others such by comparison with it. And this
XXVII.
motion is the standard of time, which, according to the Ari.
stotelian philosophy, subsists only by motion, and would have no
farther continuance if the latter were suspended throughout the
universe.
1. 121. O Covetousness, who. - Here Beatris, who has been touching
on the highest and subtlest doctrines of physical philosophy,
❝de summâ cœli ratione, deûmque
Disserere incipiens LUC. 1. 49,
suddenly glances aside to censure the vice which most impeded
amongst mankind the study and contemplation of its high
truths, the poet's " majestas cognita rerum." And this she finds
in covetousness, which evil, according to her prediction, is to be
pruned of its excessive growth, at some distant future period, by
the restoration upon earth of the divinely appointed civil order;
that is to say, of universal monarchy. It was manifestly Dante's
intention to intimate that the establishment, on a solid basis, of
a supreme imperial power, would tend to abridge the superfluous
pomp and power of the Catholic Hierarchy, which, by opening
an unbounded field to the avarice and ambition of ecclesiastics,
had corrupted the morals of that class whose example is most
influential on the age in general.
1. 137. · of some daughter fair. - For the Sun is the parent, ac-
cording to Can. 22, l. 116, of mortal life collectively, and par-
ticularly, therefore, as it is here intimated, of each fair daughter
of humanity.
1. 142. Your January shall enter.· The Calendar not having been
corrected in Dante's time by the rule of omitting three leap-
years in four centuries, he anticipated that the season, in which
January was reckoned as elapsing, would gradually become
later and later, till it reached the equinox.
PARADISE. C. XXVII. L. 121.-C. XXVIII. L. 46. 393

CANTO XXVIII.
Appeared what is apparent in yon book. - For of all heavenly CAN.
XXVIII.
things to be seen in Nature, there is a reflection, as it were, in 1. 14.
the divine philosophy, which is here emblemed in the eyes of
Beatris.
A point, that light was radiating. - The point represents, to all 1. 16.;
appearance, the unity and indivisibility of God's nature. The
nine circles round it are the nine orders of angels, the movers of
the nine material heavens.
From that point are hung. "From the unmoved," according 1.41.
to Aristotle, " which moves all things, depend Heaven, and the
whole scheme of Nature; " ex tali igitur principio dependet cœlum
et Natura. [ Metaph. c. 12.]
Observe the circle. -The circle revolving closest round the 1. 43.
fiery centre represents the order of Intelligences (or angels)
which is most nearly related to God, and highest in the scale of
being. So its most rapid motion indicates the supreme degree
of fervent affection with which these Intelligences are possessed
for the Divine nature.
66
If, " hereupon said I, " the world." - Dante, having inferred 1. 46.
from the words of Beatris that the circles which he saw repre-
sented the nine spheres of heaven, expresses his surprise that the
inmost sphere should be the rapidest in its movement ; for
physics taught him that the earth was the centre of the celestial
revolutions, and the spheres nearest that centre were the most
tardy. He seeks an explanation, therefore [ 1. 55 ] , of the ap-
parent contrariety between the emblem manifested, and the plan
he recognises in the material universe. In reply, Beatris inti-
mates that, the earth being the centre of the material universé,
God is, in a manner, its circumference ; but it is otherwise in
 394 DANTE'S DIVINE COMEDY.

CAN the world of Intelligences, where God takes the place of a

XXVIII.
centre, being the object upon which converge all thoughts and
feelings. [ Comp. Can. 31, 1. 27. ] Hence the inmost circles, in
the emblem before us, represent the noblest beings, and the
most nearly related to God, and these, to indicate the intensity -
of their affections, must have the rapidest movement.
1. 64. The spheres of matter. The largest material sphere requires
the greatest power to actuate it, and must be governed by those
Intelligences whose love to God is most ardent, and who, in a
corresponding degree, impress upon it the most rapid motion.
1. 80. Remain, if Boreas from the cheek. - Here Boreas is supposed
to command two winds by blowing from one or the other cheek;
as, suppose, the North-North-East and North-North-West, of
which the former is commonly the most vehement.
1. 103. Those other, circling in the next degree. The angels, as we
shall find expressed, compose three hierarchies, each of which is
subdivided into three orders. The generic title of the first
hierarchy is applied especially to the lowest order in it, as the
title of soldier is applied to a private ; so the word Throne
expresses an attribute common to the Seraphim and Cherubim,
as well as to the next succeeding order ; the attribute, namely,
of enjoying the most direct contemplation of the Deity, while
inferior hierarchies contemplate it through their medium, or in
the plan or in the details of nature. [See notes on 1. 133. ] The
Thrones, also, as we have seen under Can. 9 , 1. 61 , were the im-
mediate ministers of God's judgments. [See Psalm ix. 5, in
the Vulgate : " Sedisti super thronum, qui judicas equitatem.”]
1. 106. And know thatthey are blissful. There is nothing arbitrary
in the degree of love that possesses each angel to Godward, but
it is proportioned to his insight or power of apprehending some
part of the Divine glory. This insight is also the reward of
 PARADISE. CAN.XXVIII. L. 64-133. 395

will, which prevenient grace gave occasion to, but did not XXVIII. CAN
necessitate. Nearly the same doctrine has been asserted of the
spirits of redeemed mortals in Can. 14.
That never nightly Aries. — This is a spring without autumn 1. 117.
or winter ; for the latter are the seasons in which Aries rises or
is visible by night-time.
There tripartite the Goddesses. - An appellation playfully 1. 121 .
applied to the orders of the second hierarchy, from their titles,
in the classical languages, being of the feminine gender, Domi-
natio, Virtus, Potentia.
Thus gazing upwards.- Deriving intuitions from the hierar- 1. 127.
chy above it, and communicating them to that beneath it.
And Dionysius. - Namely, Dionysius the Areopagite, the 1. 130.
convert of St. Paul, and supposed author of a Greek treatise
on the Celestial Hierarchy, in which the divisions of the angels
are set forth in the manner here followed by Dante.
But Gregory his opinion. — The orders of the angels are 1. 133.
investigated by Pope Gregory the Seventh in his Homilies on
the Gospels, lib. 2, Hom. 34. He departs in some respects
from the system of Dionysius ; the latter arranging thus :
First Hierarchy - Seraphim, Cherubim, Thrones ;
Second Hierarchy - Dominations, Virtues, Powers ;
Third Hierarchy - Principalities, Archangels, Angels ;
and the former as follows, without distinguishing the hierar-
chies ; Seraphim, Cherubim, Thrones, Dominations, Princi-
palities, Virtues, Powers, Archangels, Angels. It may be
observed that the names of most of these orders, and the
different opinions respecting their precedences, are grounded on
two passages in St. Paul's epistles, viz. Eph. c. i. v. 21, and Col.
c. 1. v. 16, in either of which the Apostle may be thought to
speak of an ascending or descending series of heavenly dignities.
 396 DANTE'S DIVINE COMEDY.

CAN A system, differing from both the above, had been set forth by
XXVIII.
Dante in the Convito, and was accompanied by a curious theory
of the mode in which the several orders contemplated the
persons of the Trinity. Our own epic poet must have indulged
himself in some speculations on the arrangement of this heavenly
feudality, to which he makes frequent allusions in such lines of
the Paradise Lost as,
" Thrones, Dominations, Princedoms, Virtues, Powers ; "
but he has taken, as far as I know, quite an original view of the
dignity of the Archangels, whom he places above all the orders,
even those
"6 great Seraphic lords and Cherubim "
who take seats apart from the denominations above cited, as
well as from the plebeian angels, in the inmost hall of Pan-
demonium .

CANTO XXIX.
CAN. When both Latona's twins. Suppose the sun to be entering
XXIX.
L. 1. Aries, and the moon to be full, and consequently in the opposite
constellation of Libra, then she will rise as he sets, and the
contrary ; and if you mark the time that both are visible above
the horizon, you will find it only amount to a few seconds ; "for
such a time had Beatris been still."
1. 12. In that which centres every where and when. — In the mind, to
which all place and time are present.
1. 13. Not that good might.- Every act of God's having a good for
its end, yet not in such a manner that He could be made greater
 PARADISE. CAN. XXIX. L. 1-21. 397

or better by it-it was not therefore for his interest or advantage XXIX
CAN
that He created the world, but that his attribute of goodness
might have external objects upon which to manifest or realise
itself.
Into nine loves. The nine orders of the Angelic Hierarchy. L 18.
Nor erst was like. -- For before God had--- contempora- 1. 19.
neously, as it is here represented - created the spiritual and
material worlds, time itself had not been created, and existed
not ; and by intimating this, Dante warns us against the pro-
fane conception of a time through which God's power had
been dormant, and of a time at which it began to operate ;
the conception, which Shelley has expressed, but not originated,
in the line of his Queen Mab,-
" From an eternity of idleness
I, God, awoke "
[See on this doctrine Augustin. ad Genesim, and Aquinas,
Summa Theol. i. 10].
That o'er these waters moved the Spirit of God.- It is inti- 1. 21.
mated that the creation of the angels was contemporaneous
with that of the material world, and this doctrine had been
derived by the Fathers and Churchmen from the words of the
Son of Sirach [ c. xviii. v. 1 ] : Qui vivit in eternum, creavit
omnia simul ; " He that liveth eternally created all things
together ;" and in conformity with this text it was supposed
that the " Heavens and Earth " in the first verse of Genesis sig-
nified the spiritual and material worlds, and that further, in the
production of the latter, the work of the six days had been one
of evolution and development, but that all organic and inorganic
bodies had been created at once, at least in their constituent
matter, and their germs or seminal principles. [See Petrus
Lombardus, ii. 12 ].
 398 DANTE'S DIVINE COMEDY.

CAN. Matter and Form, both maiden, both allied. The maiden form,
XXIX.
1. 22. which is the " Energy " of 1. 32, is a purely active principle,
namely, that of the Angelic Intelligence. The maiden matter
is the " Passiveness " of 1. 34, or mere inorganic matter. The
allied matter and form [ comp. I. 35] is the mixed nature of
organic beings, men and animals.
1. 25. And as through amber.— Dante admits a kind of priority in
the creation of the angels, but such as to be measurable by no
conceivable division or, as it were, atom of time.
1. 37. St. Jerome wrote at large.— St. Jerome expressed this opinion
in his comments on the epistle of Titus, saying, " What spaces
of time must we suppose to have elapsed, what ages to have
succeeded one another, during which the Angels, Thrones, Do-
minations, and other orders, served God without change and
without measure of time [ i. e. before time and the world] , and
abode by God's commandment." Dante censures this view by
the authority of the texts above referred to, and intimates there
would be something irrational in supposing the angels to have
come into existence before the spheres on which their activity
was to be expended, and so to have remained in an imperfect
condition, like beings whose powers are objectless.
1. 48. Three burnings from thy bosom.- Three of thy desires, Beatris
intimates, have been slaked by the solution of the above
questions.
1. 49. And ofthese angels.— The angels, it was thought, had scarcely
begun to exist, when some of them rebelled against God. The
place for their reception was prepared by a revolution in the
elements, through which Hell was hollowed out in our globe,
and the mountain of Purgatory upheaved, as we have seen in
Can. 34 of the first part of the Comedy.
1. 52. Those who were left behind.- The angels, who remained
 PARADISE. CAN. XXIX. L. 22—70. 399

faithful, began at once to operate the revolutions of the spheres, CAN

XXIX.
in the manner which was brought before Dante's eye by the
representation in the last Canto.
The cause offalling. The sin of the fallen angels is repre- 1.55.
sented, in accordance with the common opinion, to have con-
sisted in pride, or the desire to raise themselves toward an
equality with God ; for other vices to which creatures may be
subject, and which spring from inordinate love of finite goods or
sensual pleasures, could have had no place in their purer natures.
Their intuitions. The faithful angels were rewarded, through 1. 61.
the effect of their own merits, and the corresponding additional
grace bestowed on them, by such a knowledge of God as the
cause and essence of all weal, as rendered it impossible they should
afterwards be willing to disobey him. [Compare Can. 33, 1. 100. ]
There's merit in receiving grace. There is a grace preceding 1. 65.
all merit, but it is offered and not forced upon our acceptance ;
whence those who make a right use of it are deserving, in a
manner, of the further grace which they need for continuance
in well-doing.
But since on earth. In censuring certain preachers, who 1. 70.
with too much of vanity and presumption had enlarged their
discourses upon the nature of angels, Dante finds them in fault
for distinguishing therein the same principles as compose our
own intellectual nature -as Love, Will, and Memory ; for what
need, he says, have angels of memory, seeing that all their
knowledge is reflected from the Mind, whereinto they have
perpetual insight, and must therefore be matter of apprehension,
and not of remembrance, perpetually. And in this doctrine
Dante is more thorough-going, as has been shown in the com-
ment of Philalethes, than the theologians by whom he is usually
persuaded.
 400 DANTE'S DIVINE COMEDY.

CAN. One tells you that the moon.-- This theory had been saga-
XXIX.
1. 97. ciously impugned by Petrus Comestor, from the fact that the
moon had been full when our Saviour suffered, and was not,
therefore, in a position to eclipse the sun.
1. 103. There's not so many Lappis. — These were evidently the most
familiar Christian names. Bindo is thought to have been a con-
traction of Aldobrandino ; in Lapo there may be implied a sneer
at the Lapo Salterello, previously mentioned in Can. 15, l. 128.
L. 115. But now with crotchets. - An old commentator gives this
amusing specimen of the humorous familiarities of such
preachers. Two men, it had been related, questioned once
among themselves to what purpose God had created the ex-
ternal ear, since the parts within the orifice were sufficient to
produce the sense of hearing ; and having been unable to
solve this difficulty, they began walking towards Bologna, that
they might lay the doubt before her learned doctors. And a
stream somewhere having overflowed their way, they prepared to
wade across it ; and one of them, when he was tired of carrying
his boots, bethought himself to sling them by the laces upon his
external ears. And a moment after, " Halt ! comrade," he
exclaimed ; " let us not go farther towards Bologna, for thou
seest the purpose answered by these organs."
1. 130. By such St. Anthony.— It was usual for the monks in many
places to keep a pig in honour of Anthony's temptations, and
to collect alms from the people for its maintenance, as they did
for other purposes devout and profitable.
1. 124. This nature doth to such high number. On the infinite
number of the angels there is a fine but fanciful dissertation in
Dante's Convito, ii. 4. The words of Daniel referred to in the
following lines may be found at Chap. vii. v. 10.
 PARADISE. C. XXIX . L. 97.—C. XXX. L. 124. 401

CANTO XXX.

About six thousand miles. This distance represents somewhat CAN.

XXX.
more than a quarter of the earth's circumference, so that Dante 1. 1.
indicates the hour when morning twilight, towards the equi-
noctial period, begins at Florence. He intimates his ascent to
another sphere - namely, the empyrean - by describing how the
pageant mentioned in the preceding Cantos, symbolising the
angelic hierarchies, fades gradually from his view, as stars fade
at the approaches of Aurora.
Child of Thalia nor Melpomene.— Here Dante seems at last 1.24.
to claim the honours of a writer both of Tragedy and Comedy,
in the significations previously referred to. [See Notes on Hell,
Can. 21, 1. 2.]
Joy that no pain. — I read dolore, pain, instead of the common 1. 42.
dolzore, sweetness, which I think gives a less beautiful signifi-
cation.
'Tis here thou shalt the twofold armies meet. — Evidently the 1. 43.
saints and the angels ; for the latter class have now the same
appearance as they are always to wear - but the former class a
different appearance, from the spirit being not yet reunited to
the body.
Thus was I flashed around with light enlived. — Figuring a 1. 49.
mysterious illumination, which enables him to perceive God and
disembodied spirits according to their real essence. That this
illumination means a union with the Light of Light, " the only-
begotten Son, who hath declared the Father," will appear from
1. 97, and the following page.
To the yellow of that rose. - -The river of Light of 1. 61 , 1. 124.
having become rounded [1. 90] and formed the circular light
VOL. IV. CC
 402 DANTE'S DIVINE COMEDY.

CAN.
XXX. of 103, is now the centre of an amphitheatre, whose general
form is compared to a rose, and which had at first been seen, we
may suppose, as if forming the banks of the river. [ See 1. 62. ]
Meantime the sparks and flowers of 1. 64 have become the
saints and angels described in the beginning of next order.
1. 136. A soul that empire. -
— Referring to Henry of Luxemburg, the
last emperor who could be expected to vindicate in Italy the
rights of monarchical government. Henry had been elected
king of the Romans through the influence of Clement the
Seventh, in November 1308, about six months before his great
antagonist Robert ascended the throne of Naples. In 1310 he
prepared to visit Italy, to receive the crowns of Lombardy and
of the empire, and strove to reduce to his obedience the cities
amid which he had to pass, by emissaries whose proceedings
were diligently counteracted by those of the King of Naples.
Towards the end of the same year he passed through Piedmont,
and in 1311 was invested with the Iron Crown at Milan ; he
established his supremacy in most of the Lombard cities,
endeavoured to reconcile the contending factions, and distributed
his favours among them with admirable impartiality. But
having been induced, by Guelf conspiracy or Ghibelline calumny,
to expel from Milan the powerful Guido della Torre, he at
length raised against himself a storm of suspicion and enmity ;
and the city of Brescia, in which he had raised to power a
perfidious foe in Tebaldo Brussato, united with Lodi and
Cremona in open league against him. Lodi and Cremona he
quickly punished, but was detained six months in the besieging
of Brescia, from which enterprise Dante sought vainly, by an
eloquent epistle, to induce him to desist, foreseeing that the time
he consumed there would enable a powerful combination to be
raised against him among the cities of Tuscany. He obtained
 PARADISE. CAN.XXX. L. 136-147 . 403

Brescia by capitulation in the autumn, and retired to Genoa, XXX. CAN.

after having attempted to settle the affairs of Northern Italy by
leaving imperial vicars in several of the chief cities ; notwith-
standing which measures he soon found an almost general
revolt kindled against him. In 1312 he sailed to Pisa, and
thence proceeded to Rome, which he found occupied in great
part by the partisans of King Robert, whom he could not
succeed in dispossessing. With some difficulty he had his
coronation performed, not in St. Peter's, but in the Lateran, and
proceeded to invade Tuscany, and besiege Florence, which held
out vigorously against him till the winter, when he retreated
with shattered forces to Casciano, then to Poggibonizzi (where
he concluded an alliance with Frederic, king of Sicily), and
subsequently to Pisa. In August 1313, he invaded the territory
of Siena, in which he died on the 24th, from a sudden attack of
tertian ague, having won the highest respect of all parties by
his kingly virtues and talents, which had not, however, preserved
him from committing several errors and odious severities.
The hopes of the Ghibelline party, overthrown by the death of
their great champion, revived for a season under the vigorous
conduct of such leaders as Uguccion della Faggiuola, Castruccio
Castracani, and Can della Scala ; but the long interregnum and
the disputed succession of the empire prevented for ever after-
wardsthe restoration of a common head to the Italian states and
cities, which fell rapidly into the power of independent tyrants.
And at this time. See Can. 17 , 1. 82, on the perfidious policy 1. 142.
of Clement towards the emperor Henry the Seventh.
Where Simon Magus. See the punishment inflicted on 1. 147
simoniacal popes, and especially threatened to Boniface the
Eighth, in Hell, Can. 20.
CC 2
 404 DANTE'S DIVINE COMEDY.

CANTO XXXI.
CAN. Theform asa white rose. Inthe concentric tiers of seats, which,
XXXI .
1.1. rising one above the other in gradually enlarging circles, present
the general appearance of a rose, the spirits of the saints are
represented as occupying fixed positions, while the angels
ascend and descend above them, communicating [ see 1. 16
to 19] the love and rapture which they derive from the
contemplation of the Deity. For the angels, it is intimated,
differ from the human spirits, in the same manner as one angel
differs from another, by possessing a more direct and perfect
insight into God's nature ; but this insight the superior orders
are delighted, in their charity, to impart to those beneath them.
[See Can. 28, 1. 127. ]
1. 13. Their faces all. - Love, wisdom, and purity are apparently
typified in these colours.
1. 31. -from the coast o'er which Calisto. - From the northern
parts of Europe, where the constellation into which Calisto was
changed never sets, and seems always pursuing Bootes, the fabled
son of that nymph, around the pole. [ See Ovid , Met. b. 2. ]
1. 34. When Laterano topped the world. — The Roman church of
St. John of Laterano, which had adorned, in former times, a city
that was the metropolis of the Christian world.
1. 59. - an ancient man. -- This will appear to be St. Bernard,
who was abbot of Clairvaux in Champaigne towards the middle
of the twelfth century, and had been a great panegyrist of the
Holy Virgin. [ See 1. 100. ]
1. 67. And the third circle.- Compare Can. 32, 1. 7 to 9.
1. 104. To see our Veronica. - The portrait of our Lord, that had
 PARADISE . C. XXXI. L. 1.-C. XXXII. L. 21. 405

CAN.
been miraculously imprinted on a kerchief handed to him by XXXI.
a pious woman on his way to crucifixion.
The appearance and enthronement. -- St. Bernard points out 1. 116.
the Holy Virgin, enthroned in the foremost and most conspi-
cuous part of the highest circle.
So likewise that pacific Auriflame.— The Oriflamme, or Aurea 1. 127.
flamma [gold flame] , was a standard originally belonging to
the monks of St. Denis, and assumed by the French kings in
the field during the twelfth and following centuries.

CANTO XXXII.

The wound that was by Mary.- St. Bernard points out the CAN.
XXXII.
Holy Virgin in the first circle, Eve next beneath her in the 1. 4.
second circle (somewhat towards the left), and in the third and
following circles other ancestresses of our Saviour's, with whom
Judith is joined.
And the third womb.— Ruth, third ancestress of the Psalmist, 1. 11 .
is referred to by the " Miserere " of Psalm li.
They are divided at this boundary wall.- Suppose a plane 1. 21 .
passing vertically through the centre of the rose, and intersect-
ing each of the circular tiers of seats in one of its diameters :
on one side of the plane sit the saints of the old dispensation,
whose number is now perfect ; on the other the Christian saints,
who have yet to expect amongst them new arrivals. At one
end of the plane sits Mary, at the opposite end St. John ; and
the extreme rank of the Hebrew saints on her side of the rose
and of the Christians on his side, are formed by the holy women
 406 DANTE'S DIVINE COMEDY.

CAN. mentioned above, and the founders of monastic orders mentioned

XXXII.
in l. 35, et seq.
1. 38. For the two aspects of the Faith.-- That is, there shall bethe
same number of saints under the Christian as there were under
the Mosaical dispensation. This opinion, however fanciful,
would not prevent our believing it a great benefit to live in the
Christian period, which being supposed shorter than that pre-
ceding it, the number of the saved thereunder would hold a
greater proportion to that of births.
1. 40. And from the seats.-Thus in each of the transverse divisions
half the circles (namely, those nearest the centre) are occupied
by infants, who are saved in no way by their own merits, but by
the grace of God freely bestowed on them.
1. 49. Now dost thou doubt.- Dante's difficulty evidently arises from
seeing that the infantile spirits, no less than those saved by
merits, appear to differ in glory from one another ; and this
proceeds, as St. Bernard will explain, from their having received
in different measures the free grace of God (which He has a
right, for His own purposes, so to distribute), and with that grace
corresponding measures, both of the insight that produces love
to God, and of the love that makes beatitude.
1. 67. And this to you doth Holy Scripture.- By the example of
Esau and Jacob. [See Romans, Chap. ix. v. 10 to 13, and Gen.,
Chap. xxv. v. 22. ]
1. 121. See who beside her.- Adam, Peter, John, and Moses, who sit
in the highest circle, near the Holy Virgin, are successively
named in the following triplets down to 1. 132.
1. 133. Right opposite to Peter. That is, on the opposite side of the
roses near St. John the Baptist.
 PARADISE. C XXXII . L. 38.-C. XXXIII . L. 65. 407

CANTO XXXIII.
Thou maid and mother. This passage is thus imitated by XXXIII
CAN
Chaucer, at the place referred to in my text- 1. 1 .
" Thou maide and mother, daughter of thy Sonne,
Thou welle of mercie, sinfull soulès cure,
In whom-that God of bountie chese to wonne,
Thou humble and hie ore every creature,
Thou noblest, so far forthe above nature,
That no disdain thy Maker had of kinde,
His Sonne in blode and flesh to clothe and winde.
" Which in the cloister of thy blissful sidès
Took mannès shape, the eterne love and pêce,
That ofthe trinè compas Lorde and guide is,
Whome heven, yerthe, and se, withouten les,
Aye heryen, and thou, Virgin wemlés,
Bare ofthy body, and dwellest maiden pure,
The creatour of every creature.
" Assembled is in thee magnificence,
With mercie, goodnesse, and with soch pitie,
That thou, that art the Sonne of excellence,
Not onlyhelpest them, that prayen thee,
But often-time of thy benignitie
Full freelie, or that men thy help beseche,
Thou gost before, and art ther livès leche."
That whoso would have grace.· - Compare Chaucer in the 1. 14.
A B C, or Prière de nostre Dame.
66 Sothe is it, He ne graunteth no pitie
Withouten Thee ; for God of his goodness
Forgeveth non, but it like unto thee."

The eyes that God doth love, and doth revere. -Namely, as of 1. 40.
a bride and mother.
so the Sibyl's prophecy.- So Æneas prays the Sibyl not 1. 65.
to write on the light leaves, which she was used to give the
 408 DANTE'S DIVINE COMEDY.

CAN.
XXXIII. winds to sport with, but to speak herself in answer to him.
[Æn. vi. 1. 74 to 76.]
1. 91. The figure universal.— The inscrutable idea, which gives
unity to all that we ascribe to God's nature or essence.
1. 94. One stound [ moment] hath more oblivion. — I learned and for-
got more in that single moment than the lapse of so many
centuries has made mankind forget about the time of the
Argonauts, who sailed, it was estimated, about 1223 years before
the Christian æra, or 2523 before Dante's Vision.
1. 100. Before this light.- For those who had once enjoyed, accord-
ing to the schoolmen, the beatific vision of the Divine essence,
could no longer be led into sin or error by affection for any
other object ; inasmuch as their minds having conversed with
the true and only fountain of all good, their wills thenceforth
were irresistibly attracted to Him.
1. 115. In the profound and clearest.— Here the mystery of the
Trinity is communicated to Dante.
1. 127. That circle which appeared.— Here he begins to conceive the
union, which has been effected in Christ, between the Divine
and human natures.
1. 140. Until at length.- Here a new and sudden illumination is
vouchsafed, which enables him to penetrate this last mystery,
and obtain the highest knowledge destined to him of that Being,
QUEM CERNERE FINIS.

LONDON :
A, and G. A. SPOTTISWOODE,
New-street-Square.
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Maunder's Biographical Treasury 13
Memoir of the Duke of Wellington 16
Memoirs of James Moutgomery 23 Botany and Gardeni ng.
Merivale's Memoirs of Cicero 16 Conversations onBotany 8
Russell's Memoirs of Moore 16 Hooker's British Flora - 10
17 Guide to Kew Gardens - 10
London : Printed by M. MASON, Ivy Lane, Paternoster Row.
2 CLASSIFIED INDEX .

Pages Pages
·

ឥត
Lindley's Introduction 14 Smith's Sacred Annals

ឥត
ឥ
to Botany 21

ឥ៩នឥគ
Theory of Horticulture 12 Southey's The Doctor etc.
Loudon's Hortus Britannicu s 14
14 Stephen's Ecclesiastical Biography
ur ner Lectures on French History -- 2121
99 Self-Instr uctionGarde
(Mrs.) Amate for Garde ners 14Sydney Smith's Works 23
Encyc lopæd ia of Trees& Shrub s 14 Select Works
"3 Gardening 14 Lectures on Moral Philosophy 21
29 "" Plants · 14 Taylor's Loyola
Rivers's Rose Amateur's Guide 19* Wesley
Thirlwall's History ofGreece
Townsend's State Trials - -
Chronology. Turkey and Christendom
Turner's Anglo-Saxons

6723
Blair's ChronologicalTables · · 39 Middle Ages
Bunsen's Ancient Egypt Sacred History of the World
10 Zumpt's Latin
Haydu's Beatson's Index - 13 Grammar
Nicolas's Chronology of History
Geography and Atlases.
Commerce and Mercantile

TRORDRER
Butler's Geography and Atlases 7
Affairs. Cabinet Gazetteer 23
g Laws 5 Durrieu's Morocco
Atkinson's Shippin 9 Hall's Large Library Atlas
Francis On Life Assurance · 14 Hughes's Australian Colonies 23
Loch's Sailor's Guide Jesse's Russia and the War
Lorimer's Letters to aYoungMaster Mariner 14
15 Johnston's General Gazetteer 12
M'Culloch's Commerce and Navigation - 22 M'Culloch's Geographical Dictionary 15
Thomson's Interest Tables Russia and Turkey 23
Milner's Baltic Sea 16
Murray's Encyclopædia 18
Criticism , History , and Sharp's British Gazetteerof Geography 20
Wheeler's Geography of Herodotus 24
Memoirs.
5
Balfour'sGermany
Austin's Sketches of Literature 5 Juvenile Books.
Blair's Chron. and Historical Tables 6 Amy Herbert
Bunsen's Ancient Egypt Corner's Children's Sunday Book -
99 s Hippoly tus d Earl's Daughter (The)
History of Scotlan
Burton' eus's Experience of Life - 20
Chalyba Speculative Philosophy 8 Gertrude 20
Conybeare and Howson's St. Paul- 8 Howitt's Boy's Country Book • 11
Eastlake's History of Oil Painting 9 (Mary) Children's Year - 11
Erskine' s History of India 9 Katharine Ashton 20-
Francis's Annals of Life Assurance Lady Una and her Queendom 12
Gleig's Leipsic Campai gn. - 23 Laneton Parsonage · 20
Gurney's Historical Sketches - - 9 Mrs. Marcet's Conversations 15 & 16
Hamilton's Discussions in Philosophy, etc. 9 Margaret Percival · - 20
Haydon's Autobiography, by Taylor ces· 10 Pycroft's English Reading 19
Holland's (Lord) Foreign Reminiscen 10
99 s (Lord) ContribWhig Party - -- 10
utions 12
Jeffrey' 12 Medicine and Surgery.
Kemble''ss Anglo-Saxons in dia England
668802HKD

Lardner y'sCabinet Cyclopæ 13 Bull's Hints to Mothers

Macaula Crit, and Hist. Essays · 15 Management ofChildren
History ofEngland · 15 Copland's Dictionary
Cust's Invalid's of Medicine
Own Book
Speeche s 15 Holland's Mental Physiology 10
Mackintosh's Miscellaneous Works 15 Latham On Diseases ofthe Heart 12
History of England 15 Little on Treatment of Deformities 14
M'Culloch's Geographical Dictionary · 15 16 Moore On Health, Disease, and Remedy
Martineau's Church History - 16 Pereira On Food and Diet 18
Maunder's Treasury of History 23 Psychological Inquiries 18
Memoir ofthe Duke of Wellington 16 Reece's Medical Guide 19
Merivale's History of Rome 16
Roman Republic 16
Milner's Church History - 17 Miscellaneous and General
Moore's (Thomas) Memoirs, etc. 17
Mure's Greek Literature 23 Literature.
Ranke's Ferdinand and Maximilian 19 Atkinson's SheriffLaw 5
to Latin Dictionary
Riddle'sCompanion
Rich's Latin Dictionaries 19 Austin's Sketches of German Life 5
23
Rogers's Essays from Edinburgh Review· 19 Carlisle's Lectures and Addresses -
Roget's English Thesaurus 19 Chalybaeus's Speculative Philosophy · 89
Russell's Life
(LadyofRachel) LettersRussell 19
Lord William 19 Defence of Eclipse of Faith
- 19 Eclipse of Faith
St. John's Indian Archipelago 20 Greg's Essays on Political and Social 9
Science
Schmitz's History ofGreece
 TO MESSRS . LONGMAN AND Co.'s CATALOGUE . 3
Pages Pages
10 Calvert's Wife's Manual

CRAFT
Haydn's Book of Dignities 10 Conybeare and Howson's St. Paul
Hole's Essay on Mechanics' Institutions
· · 10
Holland's Mental Physiology - 10 Corner's Sunday Book
Hooker's Kew Guide Dale's Domestic Liturgy 8
Howitt's Rural
Visits Life ofEnglandPlaces · 11
to Remarkable 11
Defence of Eclipse ofFaith
Discipline · 9
12 8
Jameson's Commonplace Book 12 Earl's Daughter (The) 20
Jeffrey's (Lord) Contributions Eclipse ofFaith 8

28888777772
Last of the Old Squires 18 Englishman's Greek Concordance -
Loudon's Lady's Country Companion 14
Experience ofHeb. and Chald. Concord. 99
Macaulay's Critical and Historical Essays 15 Gertrude Life (The) 20
Speeches 15

ARLAR
Mackintosh's (SirJ.) Miscellaneous Works 15 Harrison's Light ofthe Forge 20
Memoirs of a Maitre d'Armes 23 Hook's Passion Week 10
Lectures onScriptures 10
Maitland's Church in the Catacombs 16 Horne's(Dr.) Introduction to · 11
Pascal's Works, by Pearce 18 "" Abridgment
Hulbert on Job of ditto · 11
Pyafoft's English Reading · 19 - 11
Rich's - 19 Jameson's Sacred Legends
Riddle'sCompanion to Latin Dictionary · 19
Latin Dictionaries Monastic Legends -· 11
11

2222
Rowton's Debater 19 Legends ofthe Madonna · 11
Seaward's Narrative of his Shipwreck - 20 KatharineTaylor's
Jeremy AshtonWorks · 12
ឥត

Sir Roger De Coverley · 21

· 21
ឥតឥគឥ

Smith's (Rev. Sydney) Works Kippis's Hymns

Lady UnaParsona and her Queendom
Southey's Common-Place
The Doctor etc.Books · 2123 Laneton ge - 12
20
Souvestre's Attic Philosopher 23 Letters to My Unknown Friends - 12
Confessions of a Working Man 23 on Happiness - 12
Stephen's Essays Litton's Church of Christ
Stow's Training System Maitland's Churchin the Catacombs - 14 15
Thomson'sOutline ofthe Laws ofThought 22 Margaret Percival
Martineau's Church History · 20
Townsend's State Trials · Milner's Church of Christ 16
Willich's Popular Tales 24 16
Yonge's English Greek Lexicon 24 Montgomery's Original Hymns 16
Latin Gradu's - 24 Moore On the Use ofthe Body - 17
Zumpt'sLatin Grammar 24 99 Soul and Body - 17
Mormonism 's Man and his Motives - 17
Natural History in General. Neale's Closing Scene - - 23
Catlow's PopularConchology - 7 29 Resting Places of the Just 18
Ephemera and Young on the Salmon 9 99 Riches that bring no Sorrow 17
Gosse's Natural History of Jamaica - 9 " Risen fromDiscoursesthe Ranks
Kemp's Natural History of Creation · 23 Newman's (J. H.) -
Kirby and Spence's Entomolog y 12 Ranke's Ferdinand and Maximilian
Lee's Elements ofNatural History · 12 Readings for Lent
Maunder's Treasury of Natural History 16 99 Confirmation
Turton's Shells ofthe British Islands 24 Robinson's Lexicon to the Greek Testa-
Waterton'sEssays onNatural History · 24 ment
Youatt's The Dog · 24 Saints our Example 20
The Horse · 24 Self-Denial
Sermon on the Mount 20
1-Volume Encyclopædias and illumin ated - 20
Dictionaries. Sinclair's Journey of Life 21
Blaine's Rural Sports Smith's (Sydney) Moral Philosophy - 21
6 Annals
Brande's Science, Literature, and Art 6 Southey's(G.) LifeSacred
ofWesley - 21
Copland's Dictionary of Medicine 8 Stephen's (SirJ.) Ecclesiastical Biography 21
Cresy's Civil Engineering 8 Taylor's Loyola
Gwilt's Architecture 9 Wesley
Johnston's Geographical Dictionary 12 Theologia Germanica
Loudon's Agriculture 14 Thumb Bible (The) ·
29 Rural Architecture 14 Turner'sSacred History ·
"" Gardening 14
99 Plants Shrubs · 14
Trees and 14
M'Culloch's Geographical Dictionary 15 Poetry and the Drama.
Dictionary of Commerce" 15 Arnold's Poems
15558780222

Encyclopædiaof Geography - 17
Murray'sBritish Aikin's (Dr.) British Poets
Sharp's Gazetteer 20 Baillie's (Joanna) Poetical Works
Ure's Dictionary of Arts, etc.. - 24 Barter's Iliad of Homer ·
Webster'sDomestic Economy - 24 Bode's Ballads from Herodotus
Calvert's Wife's Manual
Religious and Moral Works. Flowers and their Kindred Thoughts
Amy Herbert - 20 Goldsmith's Poems, illustrated 9
Atkinson on the Church - 5 Kent's Aletheia
Bloomfield'sGreekTestaments 6 Kippis's Hymns ·
"" Annotations on ditto 6 L.E. L.'s PoeticalWorks
4 CLASSIFIED INDEX.

Pages Pages
Linwood's Anthologia Oxoniensis 14 Cecil's Stud Farm
Macaulay's Lays of Ancient Rome · 15 The Cricket Field 9
16
Montgomery'sPoetical Works
Original Hymns - 16 Ephemera'sonBook Angling
ofthe Salmon 9
10
Moore's Poetical Works 17 The Hunting Field 14
Lalla Rookh 17 Loudon's Lady's Country Companion 10
99 Irish Melodies 17 Pocket and the Stud 10
9.9 are Songs and Ballads 17 Practical Horsemanship - 19
Shakspe Bowdler
,'sbySentime - Similes 20 Pulman's Fly-Fishing 19
nts and 11 Richardson's Horsemanship 19
Southey'sPoetical Works 21 St. John's Sporting Rambles · 10
British Poets - 21 Stable Talk and Table Talk 22
Thomson's Seasons, illustrated 22 Stonehenge on the Greyhound 10
Thornton's Zohrab The Stud, for Practical Purposes
Watts's Lyrics ofthe Heart 24
Veterin ary e
Medicin , etc.
Political Economy & Statistics . Cecil's Stable Practice 8
6 Stud Farm 7
Banfield's Statistical Companion The Hunting Field 10
Caird's Letters on Agriculture 7 Morton's Veterinary Pharmacy - 17
Francis on Life Assurance 9 Pocket and the Stud . 10
Greg's Essays on Political and Social 9 Practical Horsemanship . - 10
Science Richardson's Horsemanship - 19
Laing's Notes of a Traveller 12 & 23 Stable Talk and Table Talk · 10
M'Culloch's Geographical Dictionary ·· 15 15 The Stud for Practical Purposes 10
24
99 Dictionary of Commerce Youatt's The Dog

RAKKIRK
London 23 The Horse 24

DRTR8R
9939 Statistics ofthe British Empire 15 16
Marcet's Political Economy 24

****
Willich's Popular Tables - Voyages and Travels.
Baker's Rifle and Hound in Ceylon

==-
The Sciences in General and Barrow's Continental Tour
Carlisle's Turkey and Greece
Mathematics. De Custine's Russia
Arago's Works · 5 Eöthen ·
Bourne's Catechism ofthe Steam Engine 6 Ferguson's Swiss Men and Mountains
33 on the Screw Propeller - 6 Forester and Biddulph's Norway
Brande's Dictionary of Science, etc. 6 Gironière's Philippines
Lectures on Organic Chemistry 68 Hope's Hill's Travels in Siberia 23
Cresy's Civil Engineering Brittany and the Bible 23
DelaBeche's's Geology Cornwall, etc. 88 Howitt's 19 Chase in Brittany
99 GeologicalofObserver 8 Huc's
Art Student
Tartary,
in Munich
Thibet, and China 23
De la Rive's Electricity - 9 Hughes's Australian Colonies 23
Faraday's Non- Metallic Elements - 9 Humbley's Indian Journal
Fullom's Marvels of Science Humboldt'sCanada
10 Jameson's Aspects -of Nature ·
Herschel's Outlines of Astronomy 10 · 23
Holland's Mental Physiology 11 Jerrmann's Pictures from St. Petersburg 23
Humboldt's Aspects of Nature · 11 Laing's Notes Norwayofa Traveller
Cosmos ·
99
- 11 Macintosh's 12 &23
Hunt's Researches on Light - 13 Turkey and Black Sea -
Lardner's Cabinet Cyclopædia 15 & 16 Miles' Rambles in Iceland
Marcet's (Mrs. ) Conversations
Moseley's Engineering and Architecture 17 Oldmixon's Piccadilly to Peru -
Osborn's Arctic Journal - 18
Owen'sLectures
Our Coal Fields on andComparative Anatomy 18
our Coal Pits- 23 Peel's Nubian Desert 18
Peschel's Elements of Physics Pfeiffer's Voyage
18 Power's New Zealand round the World 23
Phillips's Fossils of Cornwall, etc. - 18 Richardson's Arctic Boat Sketches 18
"9 Mineralogy 18 Seaward's Voyage 19
99 Guide to Geology 18 Narrative ofhis Shipwreck 20
18 St. John's (H.) Indian Archipelago 19
Portlock's Geology of Londonderry 21 99 (J. A.) Isis 19
Smee's Electro- Metallurgy 6 39 29 There and Back again 20
Steam Engine, by the Artisan Club 19
Tate on Strength of Materials 22 Sutherland(Hon. F.) Rambles
's Arctic Voyage
- 22
Todd's Tables of Circles 22
Wilson's Electricity and the Electric 23 Traveller's Werne's
Library
African Wanderings 23
Telegraph
42422

Rural Sports.' Works of Fiction.

Baker's Rifle and Hound in Ceylon · 5 Arnold's Oakfield
Berkeley's Reminiscences 6 Lady Willoughby's Diary ·
Blaine's Dictionary ·· 6 Macdonald's Villa Verocchio
Cecil's Stable Practiceof Sports 8 Sir Roger De Coverley 15
21
"" Records of the Chase 7 Southey's The Doctor etc. 21
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