Dante. An essay. To which is added a translation of De Monarchia.

FOOTNOTES

[1] Dante's Divine Comedy, the Inferno; a literal Prose Translation, with the Text of the Original. By J.A. Carlyle, M.D., London: 1849. I have never quite forgiven myself for not having said more of the unpretending but honest and most useful volume which stood at the head of this essay when it first appeared as an article. It was placed there, according to what was then a custom of article writers, as a peg to hang remarks upon which might or might not be criticisms of the particular book so noticed. It did not offer itself specially to my use, and my attention was busy with my own work. But this was no excuse for availing myself of a good book, and not giving it the notice which it deserved. To an English student beginning Dante, and wishing to study him in a scholarly manner, it is really more useful than a verse translation can be; and I have always greatly regretted that the plan of translating the whole work was dropped for want of the appreciation which the first instalment ought to have had. (1878.)

[2] May, 1265. (Pelli.) Benevento: Feb. 26, 1265/6. The Florentine year began March 25.

[3] "Maghinardo da Susinana (il Demonio, Purg. 14) fu uno grande e savio tiranno ... gran castellano, e con molti fedeli: savio fu di guerra e bene avventuroso in piÙ battaglie, e al suo tempo fece gran cose. Ghibellino era di sua nazione e in sue opere; ma co' Fiorentini era Guelfo e nimico di tutti i loro nimici, o Guelfi o Ghibellini che fossono."—G. Vill. vii. 149. A Ghibelline by birth and disposition; yet, from circumstances, a close ally of the Guelfs of Florence.

[4] G. Villani, vi. 33.

[5] G. Villani, vi. 33, 43; Parad. 19.

[6] G. Villani, vi. 33, iv. 10; Inf. 19; Parad. 25.

[7] G. Villani, vi. 39, 65.

[8] G. Villani, vi. 33, viii. 26; Vasari, Arnolfo di Lapo, i. 255 (Fir. 1846).

[9] Dino Compagni, p. 88.

[10] Dino Compagni, p. 107.

[11] Giotto painted in it: Vasari, Vit. di Giotto, p. 314.

[12] G. Villani, vii. 2, 17.

[13] Ibid. vii. 2.

[14] G. Villani, vii. 56.

[15] Campaldino, in 1289. G. Vill. vii. 131; Dino Comp. p. 14.

[16] Dino Comp. pp. 32, 75, 94, 133.

[17] G. Vill. viii. 39.

[18] Dino Compagni, pp. 32, 34, 38.

[19] See the curious letters of John de Monte Corvino, about his mission in Cathay, 1289-1305, in Wadding, vi. 69.

[20] E.g. the Mozzi, of Greg. X.; Peruzzi, of Philip le Bel; Spini, of Boniface VIII.; Cerchi del Garbo, of Benedict XI. (G. Vill. vii. 42, viii. 63, 71; Dino Comp. p. 35).

[21]

Florence, confined within that ancient wall,
Whence still the chimes at noon and evening sound,
Was sober, modest, and at peace with all.
Myself have seen Bellincion Berti pace
The street in leathern belt; his lady come
Forth from her toilet with unpainted face.
****
Oh happy wives! each soon to lay her head
In her own tomb; and no one yet compelled
To weep deserted in a lonely bed.
****
To such pure life of beauty and repose—
Such faithful citizens—such happy men—
The virgin gave me, when my mother's throes
Forced her with cries to call on Mary's name.—Wright.

[22] G. Vill. vi. 69 (1259).

[23] G. Vill. vii. 89 (1283).

[24] Vide the opening of the De Monarchia.

[25] The Bargello, a prison (1850); a museum (1878). V. Vasari, p. 311.

[26] He died in 1294. G. Vill. viii. 10.

[27] Purgat. c. 23.

[28] Ibid. c. 24.

My sister, good and beautiful—which most I know not.—Wright.

[29] Parad. c. 3.

[30] Purg. c. 24, 82-87.

[31] In 1300. G. Villani, viii. 38, 39.

[32] Dino Comp. p. 45.

[33] Ibid. p. 62.

[34] Inf. c. 3, 60.

[35] Pelli, Memorie per servire alla vita di Dante. Fir. 1823, pp. 105, 106.

[36] See Dr. Barlow's Sixth Centenary Festivals of Dante. (1866.)

[37] These notices have been carefully collected by Pelli, who seems to have left little to glean (Memorie, &c. Ed. 2da, 1823). A few additions have been made by Gerini (Mem. Stor. della Lunigiana), and Troya (Veltro Allegorico), but they are not of much importance. Arrivabene (Secolo di Dante) has brought together a mass of illustration which is very useful, and would be more so, if he were more careful, and quoted his authorities. Balbo arranges these materials with sense and good feeling; though, as a writer, he is below his subject. A few traits and anecdotes may be found in the novelists—as Sacchetti.

[38]

A death-like shade—
Like that beneath black boughs and foliage green
O'er the cool streams in Alpine glens display'd.—Wright.

[39]

O'er all the sandy desert falling slow,
Were shower'd dilated flakes of fire, like snow
On Alpine summits, when the wind is low.—Ibid.

[40] Inf. 31, 18.

[41] Ibid. 17, 16, 31; Purg. 24; Par. 2; Inf. 22; Purg. 30; Par. 25; Inf. 7.

[42] Purg. 8. "Era giÀ l'ora," &c.

[43] Purg. 19, 27, 1, 2.

[44]

By ocean's shore we still prolonged our stay
Like men, who, thinking of a journey near,
Advance in thought, while yet their limbs delay.—Wright.

[45]

And like a pilgrim who with fond delight
Surveys the temple he has vow'd to see,
And hopes one day its wonders to recite.—Ibid.

[46]

Like one who, from Croatia come to see
Our Veronica (image long adored),
Gazes, as though content he ne'er could be—
Thus musing, while the relic is pourtray'd—
"Jesus my God, my Saviour and my Lord,
O were thy features these I see display'd?"—Wright.

Quella imagine benedetta la quale GesÙ Cristo lasciÒ a noi per esempio della sua bellissima figura.—Vita Nuova, p. 353.

He speaks of the pilgrims going to Rome to see it; compare also the sonnet to the pilgrims, p. 355:

Deh peregrini, che pensosi andate
Forse di cosa, che non v'È presente,
Venite voi di sÌ lontana gente,
Com'alla vista voi ne dimostrate.

[47] Vita Nuova, last paragraph. See Purg. 30; Parad. 30, 6, 28-33.

[48] See Convito, 1, 2.

[49] Vide Ozanam, Dante, pp. 535, sqq. Ed.

[50]

O ye who fain would listen to my song,
Following in little bark full eagerly
My venturous ship, that chanting hies along,
Turn back unto your native shores again;
Tempt not the deep, lest haply losing me,
In unknown paths bewildered ye remain.
I am the first this voyage to essay;
Minerva breathes—Apollo is my guide;
And new-born muses do the Bears display.
Ye other few, who have look'd up on high
For angels' food betimes, e'en here supplied
Largely, but not enough to satisfy,—
Mid the deep ocean ye your course may take,
My track pursuing the pure waters through,
Ere reunites the quickly-closing wake.
Those glorious ones, who drove of yore their prow
To Colchos, wonder'd not as ye will do,
When they saw Jason working at the plough.
Wright's Dante.

[51] Convito, 1, 10.

[52]

For now so rarely Poet gathers these,
Or CÆsar, winning an immortal praise
(Shame unto man's degraded energies),
That joy should to the Delphic God arise
When haply any one aspires to gain
The high reward of the Peneian prize.—Wright.

[53] Brunetto Latini's Prophecy, Inf. 15.

[54] See the grand ending of Purg. 27.

Tratto t'ho qui con ingegno e con arte;
Lo tuo piacere omai prendi per duce:
Fuor se' dell'erte vie, fuor se' dell'arte.
Vedi il sole che 'n fronte ti riluce.
Vede l'erbetta, i fiori, e gli arboscelli
Che questa terra sol da sÈ produce.
Mentre che vegnon lieti gli occhi belli
Che lagrimando a te venir mi fenno,
Seder ti puoi e puoi andar tra elli.
Non aspettar mio dir piÙ nÈ mio cenno;
Libero, dritto, sano È tuo arbitrio,
E fallo fora non fare a suo senno:
Perch'io te sopra te corono e mitrio.

[55] Purg. c. 21.

[56]

Ceased had the voice—when in composed array
Four mighty shades approaching I survey'd;—
Nor joy, nor sorrow did their looks betray.
****
Assembled thus, was offered to my sight
The school of him, the Prince of poetry,
Who, eagle-like, o'er others takes his flight.
When they together had conversed awhile,
They turned to me with salutation bland,
Which from my master drew a friendly smile:
And greater glory still they bade me share,
Making me join their honourable band—
The sixth united to such genius rare.—Wright.

[57] "Dante che tutto vedea."—Sacchetti, Nov. 114.

[58] Purg. 5.

[59]

La luce in che rideva il mio tesoro
Ch'io trovai lÌ, si fe' prima corrusca,
Quale a raggio di sole specchio d'oro;
Indi rispose: coscienza fusca
O della propria o dell'altrui vergogna
Pur sentirÀ la tua parola brusca;
Ma nondimen, rimossa ogni menzogna,
Tutta tua vision fa manifesta,
E lascia pur grattar dov'È la rogna:
Che se la voce tua sarÀ molesta
Nel primo gusto, vital nutrimento
LascerÀ poi quando sarÀ digesta.
Questo tuo grido farÀ come vento
Che le piÙ alte cime piÙ percuote:
E ciÒ non fia d'onor poco argomento.
PerÒ ti son mostrate, in queste ruote,
Nel monte, e nella valle dolorosa,
Pur l'anime che son di fama note.
Che l'animo di quel ch'ode non posa,
NÈ ferma fede, per esemplo ch'aja
La sua radice incognito e nascosa,
NÈ per altro argumento che non paja.—Parad. 17.

[60]

Non creda Monna Berta e Ser Martino
Per vedere un furare, altro offerere,
Vederli dentro al consiglio divino:
ChÈ quel puÒ surger, e quel puÒ cadere.—Ibid. 13.

[61] Inf. 6.

[62]

Che in la mente m'È fitta, ed or m'accuora,
La cara buona imagine paterna.—Inf. 15.

[63] Charles of Anjou, his Guelf conqueror, is placed above him, in the valley of the kings (Purg. 7), "Colui dal maschio naso"—notwithstanding the charges afterwards made against him (Purg. 20).

[64] See the magnificent picture, Inf. 18.

[65] Ibid. 8.

[66] Cunizza, Piccarda, Cacciaguida, RomÉo. (Parad. 9, 3, 15, 6, 10.)

——La luce eterna di Sigieri
Che leggendo nel vico degli Strami
SillogizzÒ invidiosi veri——

in company with S. Thomas Aquinas, in the sphere of the Sun. Ozanam gives a few particulars of this forgotten professor of the "Rue du Fouarre," pp. 320-23.

[67] Vincendo me col lume d'un sorriso.—Parad. 18.

[68] For instance, his feeling of distress at gazing at the blind, who were not aware of his presence—

A me pareva andando fare oltraggio
Vedendo altrui, non essendo veduto:—Purg. 13.

and of shame, at being tempted to listen to a quarrel between two lost spirits:

Ad ascoltarli er'io del tutto fisso,
Quando 'l Maestro mi disse: or pur mira,
Che per poco È, che teco non mi risso.
Quando io 'l senti' a me parlar con ira
Volsimi verso lui con tal vergogna,
Ch'ancor per la memoria mi si gira, &c.—Inf. 30.

and the burst,

O dignitosa coscienza e netta,
Come t'È picciol fallo amaro morso.—Purg. 3.

[69] Parad. 5.

[70] Purg. 24.

[71] Parad. 25.

[72] Convito, Tr. 2, c. 14, 15.

[73] In the Remains of Arthur Henry Hallam is a paper, in which he examines and disposes of this theory with a courteous and forbearing irony, which would have deepened probably into something more, on thinking over it a second time.

[74] Dino Comp. pp. 89-91.

[75] His name appears among the White delegates in 1307. Pelli, p. 117.

[76] Parad. 17.

[77] Ibid. 6.

[78] Benvenuto da Imola.

[79]

Veggio in Alagna entrar lo fiordaliso,
E nel vicario suo Cristo esser catto;
Veggiolo un'altra volta esser deriso;
Veggio rinnovellar l'aceto e 'l fele,
E tra vivi ladroni essere anciso.—Purg. 20.

G. Villani, viii. 63. Come magnanimo e valente, disse, DacchÈ per tradimento, come GesÙ Cristo, voglio esser preso e mi conviene morire, almeno voglio morire come Papa; e di presente si fece parare dell'ammanto di S. Piero, e colla corona di Constantino in capo, e colle chiavi e croce in mano, e in su la sedia papale si pose a sedere, e giunto a lui Sciarra e gli altri suoi nimici; con villane parole lo scherniro.

[80] Dino Compagni, p. 135.

[81] De Monarch. lib. iii. p. 188, Ed. Fraticelli.

[82] Parad. c. 6.

[83] De Monarch. lib. ii. pp. 62, 66, 78, 82, 84, 108-114, 116, 72-76.

[84]

Litera gesta refert, quid credas allegoria,
Moralis quid agas, quid speres anagogia.
De Witte's note from Buti.

[85] Ep. ad Kan Grand. § 6, 7.

[86] Convito, Tr. 2, c. 1.

[87]

When we had run
O'er all the ladder to its topmost round,
As there we stood, on me the Mantuan fix'd
His eyes, and thus he spake: "Both fires, my son,
The temporal and the eternal, thou hast seen:
And art arrived, where of itself my ken
No further reaches. I with skill and art,
Thus far have drawn thee. Now thy pleasure take
For guide. Thou hast o'ercome the steeper way,
O'ercome the straiter. Lo! the sun, that darts
His beam upon thy forehead: lo! the herb,
The arborets and flowers, which of itself
This land pours forth profuse. Till those bright eyes
With gladness come, which, weeping, made me haste
To succour thee, thou mayest or seat thee down,
Or wander where thou wilt. Expect no more
Sanction of warning voice or sign from me,
Free of thine own arbitrement to choose,
Discreet, judicious. To distrust thy sense
Were henceforth error. I invest thee then
With crown and mitre, sovereign o'er thyself."
Purg. c. 27—Cary.

[88]

Sempre a quel ver, ch'ha faccia di menzogna,
De' l'uom chiuder le labbra, quanto puote,
PerÒ che senza colpa fa vergogna.
Ma qui tacer nol posso; e per le note
Di questa Commedia, lettor, ti giuro
S'elle non sien di lunga grazia vote, &c.—Inf. 16.

[89] Inf. 9.

[90] Convito, Tr. 3, c. 15.

[91] "O tu ch'onori ogni scienza ed arte."—Inf. 4. "Quel savio gentil che tutto seppe."—Inf. 7. "Il mar di tutto 'l senno."—Inf. 8.

[92] De Monarchia.

[93] Newman's Arians.

[94] Trench, Sacred Latin Poetry, 1849.

[95] Hallam's Middle Ages, c. ix. vol. iii. p. 563.

[96] Parad. 3, 12, 17. Convit. p. 108. "A piÙ Latinamente vedere la sentenza letterale."

[97] Vid. the De Monarchia.

[98] Inf. 10, and compare the Vit. N. p. 334, ed. Fraticelli.

[99] Convito, i. 5.

[100] Ep. ad Kan Grand. §9,—a curious specimen of the learning of the time: "Sciendum est, quod Comoedia dicitur a ???, villa et ?d?, quod est cantus, unde Comoedia quasi villanus cantus. Et est Comoedia genus quoddam poeticÆ narrationis, ab omnibus aliis differens. Differt ergo a Tragoedia in materia per hoc, quod Tragoedia in principio est admirabilis et quieta, in fine foetida et horribilis; et dicitur propter hoc a t?a???, i.e. hircus, et ?d?, quasi cantus hircinus, i.e. foetidus ad modum hirci, ut patet per Senecam in suis tragoediis. Comoedia vero inchoat asperitatem alicujus rei, sed ejus materia prospere terminatur, ut patet per Terentium in suis Comoediis.... Similiter differunt in modo loquendi; elate et sublime Tragoedia, Comoedia vero remisse et humiliter sicut vult Horat. in PoËt.... Et per hoc patet, quod Comoedia diciter prÆsens opus. Nam si ad materiam respiciamus, a principio horribilis et foetida est, quia Infernus: in fine prospera, desiderabilis et grata, quia Paradisus. Si ad modum loquendi, remissus est modus et humilis, quia locutio Vulgaris, in qua et mulierculÆ communicant. Et sic patet quia Comoedia dicitur." Cf. de Vulg. Eloq. 2, 4, Parad. 30. He calls the Æneid, "l'alta Tragedia," Inf. 20, 113. Compare also Boccaccio's explanation of his mother's dream of the peacock. Dante, he says, is like the Peacock, among other reasons, "because the peacock has coarse feet, and a quiet gait;" and "the vulgar language, on which the Commedia supports itself, is coarse in comparison with the high and masterly literary style which every other poet uses, though it be more beautiful than others, being in conformity with modern minds. The quiet gait signifies the humility of the style, which is necessarily required in Commedia, as those know who understand what is meant by Commedia."

[101] Convito, i. 11.

[102] Convito, i. 13.

[103] G. Villani was at Rome in the year of jubilee 1300, and describes the great concourse and order of the pilgrims, whom he reckons at 200,000, in the course of the year. "And I," he proceeds, "finding myself in that blessed pilgrimage in the holy city of Rome, seeing the great and ancient things of the same, and reading the histories of the great deeds of the Romans, written by Virgil, and by Sallust, and Lucan, and Titus Livius, and Valerius, and Paulus Orosius, and other masters of histories, who wrote as well of the smaller matters as of the greater, concerning the exploits and deeds of the Romans; and further, of the strange things of the whole world, for memory and example's sake to those who should come after—I, too, took their style and fashion, albeit that, as their scholar, I be not worthy to execute such a work. But, considering that our city of Florence, the daughter and creation of Rome, was in its rising, and on the eve of achieving great things, as Rome was in its decline, it seemed to me convenient to bring into this volume and new chronicle all the deeds and beginnings of the city of Florence, so far as I have been able to gather and recover them; and for the future, to follow at large the doings of the Florentines, and the other notable things of the world briefly, as long as it may be God's pleasure; under which hope, rather by his grace than by my poor science, I entered on this enterprise: and so, in the year 1300, being returned from Rome, I began to compile this book, in reverence towards God and St. John, and commendation of our city of Florence."—G. Vill. viii. 36.

[104] Sacchetti, Nov. 114.

[105] Vide Ozanam.

[106]

"Insensate he, who thinks with mortal ken
To pierce Infinitude, which doth enfold
Three Persons in one Substance. Seek not then,
O mortal race, for reasons—but believe,
And be contented; for had all been seen,
No need there was for Mary to conceive.
Men have ye known, who thus desired in vain;
And whose desires, that might at rest have been,
Now constitute a source of endless pain;
Plato, the Stagirite; and many more,
I here allude to;"—then his head he bent,
Was silent, and a troubled aspect wore.—Wright.

[107] See an article in the Brit. Critic, No. 65, p. 120.

[108] See the form of benediction of the "Rosa d'oro." Rituum EcclesiÆ Rom. Libri Tres. fol. xxxv. Venet. 1516. Form of giving: "Accipe rosam de manibus nostris ... per quam designatus gaudium utriusque Hierusalem triumphantis scilicet et militantis ecclesiÆ per quam omnibus Christi fidelibus manifestatur flos ipse pretiosissimus qui est gaudium et corona sanctorum omnium." He alludes to it in the Convito, iv. 29.

O isplendor di Dio, per cu' io vidi
L'alto trionfo del regno verace,
Dammi virtÙ a dir com'io lo vidi.
Lume È lassÙ, che visibile face
Lo creatore a quella creatura,
Che solo in lui vedere ha la sua pace:
E si distende in circular figura
In tanto, che la sua circonferenza
Sarebbe al Sol troppo larga cintura.
****
E come clivo in acqua di suo imo
Si specchia quasi per vedersi adorno,
Quanto È nel verde e ne' fioretti opimo;
SÌ soprastando al lume intorno intorno
Vidi specchiarsi in piÙ di mille soglie,
Quanto di noi lassÙ fatto ha ritorno.
E se l'infimo grado in sÈ raccoglie
SÌ grande lume, quant'È la larghezza
Di questa rosa nell'estreme foglie?
****
Nel giallo della rosa sempiterna,
Che si dilata, rigrada, e redole
Odor di lode al Sol, che sempre verna,
Qual'È colui, che tace e dicer vuole,
Mi trasse Beatrice, e disse; mira
Quanto È 'l convento delle bianche stole!
Vedi nostra CittÀ quanto ella gira!
Vedi li nostri scanni sÌ ripieni,
Che poca gente omai ci si disira.
****
In forma dunque di candida rosa
Mi si mostrava la milizia santa,
Che nel suo sangue Cristo fece sposa.—Parad. 30, 31.

[109]

Chi crederebbe giÙ nel mondo errante,
Che RifÈo Trojano[A] in questo tondo
Fosse la quinta delle luci sante?
Ora conosce assai di quel, che 'l mondo
Veder non puÒ della divina grazia;
BenchÈ sua vista non discerna il fondo.—Parad. c. 20.

[A]

Rhipeus justissimus unus
Qui fuit in Teucris, et servantissimus Æqui.—Æn. ii.

[110] Inf. c. 26.

[111] Parad. 7, 1-3.

[112] To describe the pinched face of famine;—

Parean l'occhiaje annella senza gemme.
Chi nel viso degli uomini legge OMO
Ben avria quivi conosciuto l'emme (M).—Purg. 23.

Again,

Quella reverenza che s'indonna
Di tutto me, pur per B e per ICE.—Parad. 7.
NÈ O sÌ tosto mai, nÈ I si scrisse,
Com'ei s'accese ed arse.—Inf. 24.

[113]

Like to a sapling, lighted at one end,
Which at the other hisses with the wind,
And drops of sap doth from the outlet send:
So from the broken twig, both words and blood flow'd forth.—Wright.

[114]

Like burning paper, when there glides before
The advancing flame a brown and dingy shade,
Which is not black, and yet is white no more.—Ibid.

[115]

On either hand I saw them haste their meeting,
And kiss each one the other—pausing not—
Contented to enjoy so short a greeting.
Thus do the ants among their dingy band,
Face one another—each their neighbour's lot
Haply to scan, and how their fortunes stand.—Wright.

[116]

As in a trench, frogs at the water side
Sit squatting, with their noses raised on high,
The while their feet, and all their bulk they hide—
Thus upon either hand the sinners stood.
But Barbariccia now approaching nigh,
Quick they withdrew beneath the boiling flood.
I saw—and still my heart is thrill'd with fear—
One spirit linger; as beside a ditch,
One frog remains, the others disappear.—Ibid.

[117]

Had I a rhyme so rugged, rough, and hoarse
As would become the sorrowful abyss,
O'er which the rocky circles wind their course,
Then with a more appropriate form I might
Endow my vast conceptions; wanting this,
Not without fear I bring myself to write.
For no light enterprise it is, I deem,
To represent the lowest depth of all;
Nor should a childish tongue attempt the theme.—Wright.

[118]

Ed egli a me: Come 'l mio corpo stea
Nel mondo sÙ, nulla scienzia porto.
Cotal vantaggio ha questa Tolommea,
Che spesse volte l'anima ci cade
Innanzi, ch'AtropÒs mossa le dea.
E perchÈ tu piÙ volontier mi rade
Le 'nvetriate lagrime dal volto,
Sappi, che tosto che l'anima trade,
Come fec'io, il corpo suo l'È tolto
Da un Dimonio, che poscia il governa,
Mentre che 'l tempo suo tutto sia volto.
Ella ruina in sÌ fatta cisterna;
E forse pare ancor lo corpo suso
Dell'ombra, che di qua dietro mi verna.
Tu 'l dei saper, se tu vien pur mo giuso:
Egli È ser Branca d'Oria, e son piÙ anni
Poscia passati, ch'ei fu sÌ racchiuso.
Io credo, diss'io lui, che tu m'inganni,
Che Branca d'Oria non morÌ unquanche,
E mangia, e bee, e dorme, e veste panni.
Nel fosso sÙ, diss'ei, di Malebranche,
LÀ dove bolle la tenace pece,
Non era giunto ancora Michel Zanche;
Che questi lasciÒ 'l diavolo in sua vece
Nel corpo suo, e d'un suo prossimano,
Che 'l tradimento insieme con lui fece.—Inf. 33.

[119]

E'en as the bird that resting in the nest
Of her sweet brood, the shelt'ring boughs among
While all things are enwrapt in night's dark vest—
Now eager to behold the looks she loves,
And to find food for her impatient young
(Whence labour grateful to a mother proves),
Forestalls the time, high perch'd upon the spray,
And with impassion'd zeal the sun expecting,
Anxiously waiteth the first break of day.—Wright.

[120]

And as birds rising from a stream, whence they
Their pastures view, as though their joy confessing,
Now form a round, and now a long array.—Ibid.

[121]

And as with one accord, at break of day,
The rooks bestir themselves, by nature taught
To chase the dew-drops from their wings away;
Some flying off, to reappear no more—
Others repairing to their nests again—
Some whirling round—then settling as before.—Wright.

[122]

What time the swallow pours her plaintive strain,
Saluting the approach of morning gray,
Thus haply mindful of her former pain.—Ibid.

[123]

E'en as the lark high soaring pours its throat
Awhile, then rests in silence, as though still
It dwelt enamour'd of its last sweet note.—Ibid.

[124]

As when unto his partner's side, the dove
Approaches near—both fondly circling round,
And cooing, show the fervour of their love;
So these great heirs of immortality
Receive each other; while they joyful sound
The praises of the food they share on high.—Wright.

[125]

And, as a falcon, which first scans its feet,
Then turns him to the call, and forward flies,
In eagerness to catch the tempting meat.—Ibid.

[126]

Lo, as a falcon, from the hood released,
Uplifts his head, and joyous flaps his wings,
His beauty and his eagerness increased.—Wright.

[127]

E'en as a falcon, long upheld in air,
Not seeing lure or bird upon the wing,
So that the falconer utters in despair
"Alas, thou stoop'st!" fatigued descends from high;
And whirling quickly round in many a ring,
Far from his master sits—disdainfully.—Ibid.

[128]

As leaves in autumn, borne before the wind,
Drop one by one, until the branch laid bare,
Sees all its honours to the earth consign'd:
So cast them downward at his summons all
The guilty race of Adam from that strand—
Each as a falcon answering to the call.—Wright.

[129]

As doves, by strong affection urged, repair
With firm expanded wings to their sweet nest,
Borne by the impulse of their will through air.—Ibid.

It is impossible not to be reminded at every step, in spite of the knowledge and taste which Mr. Cary and Mr. Wright have brought to their most difficult task, of the truth which Dante has expressed with his ordinary positiveness.

He is saying that he does not wish his Canzoni to be explained in Latin to those who could not read them in Italian: "Che sarebbe sposta la loro sentenzia colÀ dove elle non la potessono colla loro bellezza portare. E perÒ sappia ciascuno che nulla cosa per legame musaico (i.e. poetico) armonizzata, si puÒ della sua loquela in altra trasmutare senza rompere tutta la sua dolcezza e armonia. E questa È la ragione per che Omero non si mutÒ mai di Greco in Latino, come l'altre scritture che avemo da loro."—Convito, i. c. 8, p. 49.

Dr. Carlyle has given up the idea of attempting to represent Dante's verse by English verse, and has confined himself to assisting Englishmen to read him in his own language. His prose translation is accurate and forcible. And he has added sensible and useful notes.

[130]

And lo, on high, and lurid as the one
Now there, encircling it, a light arose,
Like heaven when re-illumined by the sun:
And as at the first lighting up of eve
The sky doth new appearances disclose,
That now seem real, now the sight deceive.—Wright.

[131]

When he, who with his universal ray
The world illumines, quits our hemisphere,
And, from each quarter, daylight wears away;
The heaven, erst kindled by his beam alone,
Sudden its lost effulgence doth repair
By many lights illumined but by one.—Ibid.

[132]

As oft along the pure and tranquil sky
A sudden fire by night is seen to dart,
Attracting forcibly the heedless eye;
And seems to be a star that changes place,
Save that no star is lost from out the part
It quits, and that it lasts a moment's space.—Wright.

[133]

As in that season when the sun least veils
His face that lightens all, what time the fly
Gives place to the shrill gnat, the peasant then,
Upon some cliff reclined, beneath him sees
Fire-flies innumerous spangling o'er the vale,
Vineyard or tilth, where his day-labour lies.—Cary.

[134]

As underneath the dog-star's scorching ray
The lizard, darting swift from fence to fence,
Appears like lightning, if he cross the way.—Wright.

[135]

As when, announcing the approach of day,
Impregnated with herbs and flowers of Spring,
Breathes fresh and redolent the air of May—
Such was the breeze that gently fann'd my head;
And I perceived the waving of a wing
Which all around ambrosial odours shed.—Wright.

[136]

When lo! like Mars, in aspect fiery red
Seen through the vapour, when the morn is nigh
Far in the west above the briny bed,
So (might I once more see it) o'er the sea
A light approach'd with such rapidity,
Flies not the bird that might its equal be.—Wright.

[137]

Now 'gan the vanquish'd matin hour to flee;
And seen from far, as onward came the day,
I recognised the trembling of the sea.—Ibid.

[138]

Erewhile the eastern regions have I seen
At daybreak glow with roseate colours, and
The expanse beside all beauteous and serene:
And the sun's face so shrouded at its rise,
And temper'd by the mists which overhung,
That I could gaze on it with stedfast eyes.—Wright.

[139]

On every side the sun shot forth the day,
And had already with his arrows bright
From the mid-heaven chased Capricorn away.—Ibid.

[140] Parad. 27.

[141]

In the new year, when Sol his tresses gay
Dips in Aquarius, and the tardy night
Divides her empire with the lengthening day—
When o'er the earth the hoar-frost pure and bright
Assumes the image of her sister white,
Then quickly melts before the genial light—
The rustic, now exhausted his supply,
Rises betimes—looks out—and sees the land
All white around, whereat he strikes his thigh—
Turns back—and grieving—wanders here and there,
Like one disconsolate and at a stand;
Then issues forth, forgetting his despair,
For lo! the face of nature he beholds
Changed on a sudden—takes his crook again,
And drives his flock to pasture from the folds.—Wright.

[142]

Like goats that having over the crags pursued
Their wanton sports, now, quiet pass the time
In ruminating—sated with their food,
Beneath the shade, while glows the sun on high—
Watched by the goatherd with unceasing care,
As on his staff he leans, with watchful eye.—Ibid.

[143]

Indi come orologio che ne chiami
Nell'ora che la sposa di Dio surge
A mattinar lo sposo perchÈ l'ami,
Che l'una parte e l'altra tira ed urge
Tin tin sonando con sÌ dolce nota
Che 'l ben disposto spirto d'amor turge;
CosÌ vid'io la gloriosa ruota
Muoversi e render voce a voce, in tempra
Ed in dolcezza ch'esser non puÒ nota
Se non colÀ dove 'l gioir s'insempra.—Parad. 10.

[144]

E come surge, e va, ed entra in ballo
Vergine lieta, sol per farne onore
Alla novizia, e non per alcun fallo.—Ibid. 25.

[145]

Donne mi parver, non da ballo sciolte,
Ma che s'arrestin tacite ascoltando
Fin che le nuove note hanno ricolte.—Ibid. 10.

[146] For instance:—thoughts upon thoughts, ending in sleep and dreams:

Nuovo pensier dentro de me si mise,
Dal qual piÙ altri nacquero e diversi:
E tanto d'uno in altro vaneggiai
Che gli occhi per vaghezza ricopersi,
E 'l pensamento in sogno trasmutai.—Purg. 18.

sleep stealing off when broken by light:

Come si frange il sonno, ove di butto
Nuova luce percuote 'l viso chiuso,
Che fratto guizza pria che muoja tutto.—Ibid. 17.

the shock of sudden awakening:

Come al lume acuto si disonna,
****
E lo svegliato ciÒ che vede abborre,
SÌ nescia È la subita vigilia,
FinchÈ la stimativa nol soccorre.—Parad. 26.

uneasy feelings produced by sight or representation of something unnatural:

Come per sostentar solajo o tetto
Per mensola talvolta una figura
Si vede giunger le ginocchia al petto,
La qual fa del non ver vera rancura
Nascer a chi la vede; cosÌ fatti
Vid'io color.—Purg. 10.

blushing in innocent sympathy for others:

E come donna onesta che permane
Di sÈ sicura, e per l'altrui fallanza
Pure ascoltando timida si fane:
CosÌ Beatrice trasmutÒ sembianza.—Par. 27.

asking and answering by looks only:

Volsi gli occhi agli occhi al signor mio;
Ond'elli m'assentÌ con lieto cenno
CiÒ che chiedea la vista del disio.—Purg. 19.

watching the effect of words:

Posto avea fine al suo ragionamento
L'alto dottore, ad attento guardava
Nella mia vista s'io parea contento.
Ed io, cui nuova sete ancor frugava,
Di fuor taceva e dentro dicea: forse
Lo troppo dimandar ch'io fo, li grava.
Ma quel padre verace, che s'accorse
Del timido voler che non s'apriva,
Parlando, di parlare ardir mi porse.—Ibid. 18.

Dante betraying Virgil's presence to Statius, by his involuntary smile:

Volser Virgilio a me queste parole
Con viso che tacendo dicea: "taci;"
Ma non puÒ tutto la virtÙ che vuole;
Che riso e pianto son tanto seguaci
Alla passion da che ciascun si spicca,
Che men segnon voler ne' piÙ veraci.
Io pur sorrisi, come l'uom ch'ammicca:
PerchÈ l'ombra si tacque, e riguardommi
Negli occhi ove 'l sembiante piÙ si ficca.
E se tanto lavoro in bene assommi,
Disse, perchÈ la faccia tua testeso
Un lampeggiar a' un riso dimostrommi?—Purg. 21.

smiles and words together:

Per le sorrise parolette brevi.—Parad. 1.

eye meeting eye:

Gli occhi ritorsi avanti
Dritti nel lume della dolce guida
Che sorridendo ardea negli occhi santi.—Ibid. 3.
Come si vede qui alcuna volta
L'affetto nella vista, s'ello È tanto
Che da lui sia tutta l'anima tolta:
CosÌ nel fiammeggiar del fulgor santo
A cui mi volsi, conobbi la voglia
In lui di ragionarmi ancora alquanto.—Ibid. 18.

gentleness of voice:

E cominciommi a dir soave e piana
Con angelica voce in sua favella.—Inf. 2.
E come agli occhi miei si fe' piÙ bella,
CosÌ con voce piÙ dolce e soave,
Ma non con questa moderna favella,
Dissemi;—Parad. 16.

chanting:

Te lucis ante sÌ divotamente
Le uscÌ di bocca e con sÌ dolce note,
Che fece me a me uscir di mente.
E l'altre poi dolcemente e divote
Seguitar lei per tutto l'inno intero,
Avendo gli occhi alle superne ruote.—Purg. 8.

chanting blended with the sound of the organ:

Io mi rivolsi attento al primo tuono,
E Te Deum laudamus mi parea
Udire in voce mista al dolce suono.
Tale imagine appunto mi rendea
CiÒ ch'io udiva, qual prender si suole
Quando a cantar con organi si stea;
Ch'or sÌ, or no, s'intendon le parole.—Purg. 9.

voices in concert:

E come in voce voce si discerne
Quando una È ferma, e' l altra va e riede.—Parad. 8.

attitudes and gestures: e.g. Beatrice addressing him,

Con atto e voce di spedito duce.—Ibid. 30.

Sordello eyeing the travellers:

Venimmo a lei: o anima Lombarda,
Come ti stavi altera e disdegnosa,
E nel muover degli occhi onesta e tarda.
Ella non ci diceva alcuna cosa,
Ma lasciavane gir, solo guardando,
A guisa di leon quando si posa.—Purg. 6.

the angel moving "dry-shod" over the Stygian pool:

Dal volto rimovea quell'aer grasso
Menando la sinistra innanzi spesso,
E sol di quell'angoscia parea lasso.
Ben m'accorsi ch'egli era del ciel messo,
E volsimi al maestro; e quei fe' segno
Ch'io stessi cheto ed inchinassi ed esso.
Ahi quanto mi parea pien di disdegno.
****
Poi si rivolse per la strada lorda,
E non fe' motto a noi, ma fe' sembiante
D'uomo cui altra cura stringa e morda
Che quella di colui che gli È davante.—Inf. 9.

[147] La maggior valle, in che l'acqua si spandi.—Parad. 9.

[148] E.g. Purg. 15.

[149]

Io vidi giÀ nel cominciar del giorno
La parte oriental tutta rosata,
E l'altro ciel di bel sereno adorno,
E la faccia del sol nascere ombrata,
SÌ che per temperanza di vapori
L'occhio lo sostenea lunga fiata;
CosÌ dentro una nuvola di fiori,
Che dalle mani angeliche saliva,
E ricadeva giÙ dentro e di fuori,
Sovra candido vel cinta d'oliva
Donna m'apparve sotto verde manto
Vestita di color di fiamma viva.
E lo spirito mio, che giÀ cotanto
Tempo era stato che alla sua presenza
Non era di stupor, tremando, affranto.
Senza degli occhi aver piÙ conoscenza,
Per occulta virtÙ, che da lei mosse,
D'antico amor senti' la gran potenza.
****
Volsimi alla sinistra col rispitto,
Col quale il fantolin corre alla mamma,
Quando ha paura, o quando egli È afflitto,
Per dicere a Virgilio: Men che dramma
Di sangue m'È rimasa, che non tremi:
Conosco i segni dell'antica fiamma.
Ma Virgilio n'avea lasciati scemi
Di sÈ, Virgilio dolcissimo padre,
Virgilio, a cui per mia salute diemi:
****
Dante, perchÈ Virgilio se ne vada,
Non piangere anche, non piangere ancora
ChÈ pianger ti convien per altra spada.
****
Regalmente nell'atto ancor proterva
ContinuÒ, come colui che dice,
E il piÙ caldo parlar dietro reserva,
Guardami ben: ben son, ben son Beatrice:
Come degnasti d'accedere al monte?
Non sapei tu, che qui È l'uom felice?—Purg. 30.

But extracts can give but an imperfect notion of this grand and touching canto.

[150] It is necessary to state, that these remarks were written before we had seen the chapter on Dante in "Italy, past and present, by L. Mariotti." Had we become acquainted with it earlier, we should have had to refer to it often, in the way of acknowledgment, and as often in the way of strong protest.

[151] "In quos veritatis amorem natura superior impressit." On the ancient idea (Aug. De Trin. iii. 4; Aquin. Summ. 1, 66, 3) of the influence or impression of higher natures on lower, cf. Parad. i. 103, x. 29.

[152] The common title for Aristotle from the first half of the thirteenth century. Vide Jourdain, Recherches sur les traductions d'Aristote, p. 212, note.

[153] Arist. Ethics, i. 7.

[154] "Esse complexionatum."

[155] "Apprehensivum per intellectum possibilem." V. Aquin. I. 79, 1, 2, 10.

[156] "Generabilium."

[157] Arist. Polit. i. 5, 6.—(W.)

[158] Arist. Polit. i. 5.

[159] Ibid. i. 2, 6, quoting Hom. Od. ix. 114.—(W.)

[160] Ficinus translates: "Uno proverbio che quasi bestemmiando dice, Abbi pari in casa."

[161] "Obliqua" = pa?e??se??. V. Arist. Eth. viii. 10; Pol. iii. 7.—(W.)

[162] Arist. Phys. Ausc. ii. 2.—(W.)

[163] De Consol. Phil. ii. met. 8.—(W.)

[164] "Sine proprio perfectivo."

[165] Arist. Metaphys. xii. 10, who quotes from Hom. Il. ii. 204.—(W.)

[166] Ecl. iv. 6.

[167] Gilbert de la PorrÉe, †1154. The "Six Principles" were the last six of the Ten Categories of Aristotle, and the book became one of the chief elementary logic-books of the Middle Ages. Vide HaurÉau, Philosophie Scolastique, 1e Partie, p. 452.

[168] From Arist. Ethics, v. 1.—(W.)

[169] "Quantum ad habitum."

[170] "Passionare."

[171] "Quantum ad operationem."

[172] Eth. v. 2.—(W.)

[173] Rhetoric, i. 1.—(W.)

[174] "Perseitas hominum" = "facultas per se subsistendi."—Ducange.

[175] "Secundum totum."

[176] A compilation from the Arabians, or perhaps Aristotle or Proclus, which, under various names, passed for a work of Aristotle, and is ascribed by Albert the Great to a certain David the Jew. It is quoted in the twelfth century, and was commented on by Albert and Thomas Aquinas. Vide Jourdain, Recherches sur les traductions d'Aristote (1842), pp. 114, 184, 193, 195, 445; Philosophie de S. Thomas (1858), i. 94.

[177] Cf. Arist. Magna Moral. i. 1: "It would be absurd if a man, wishing to prove that the angles of a triangle were equal to two right angles, assumed as his principle that the soul is immortal."—Witte.

[178] Cf. Purgatorio, xviii. 22.—Witte.

[179] "Felicitamur."

[180] "Ut Dii;" cf. Paradiso, v. 19.—Witte.

[181] I.e. Metaphys. 1, 2.—(W.)

[182] "Politizant reges."

[183] "Oblique politizantes."

[184] Polit. iii. 4.

[185] Ibid. iii. 16, 17.—(W.)

[186] "Respectu viÆ ... respectu termini."

[187] Metaphys. ix. 8.—(W.)

[188] Arist. Eth. x. 1.—(W.)

[189] De cognosc. animi morbis, c. 10.—Witte.

[190] Cf. Parad. xiii. 95.—(W.)

[191] Eth. v. 14.—(W.)

[192] Ptolemy, the mediÆval authority on geography, divided the known world into ???ata, zones of slope towards the pole, or belts of latitude, eight of which from the equinoctial to the mouths of the Tanais and the RiphÆan mountains. The seventh "clima" passed over the mouths of the Borysthenes. See Mercator's map in Bertius' Theatrum GeographiÆ Veteris (1618), art. "Ptolemy" in Smith's Dictionary of Biography, p. 577. Dictionary of Antiquities, art. "Clima."

[193] Arist. Categ., e.g.: Priority is said in five ways—1. First in time. 2. First in pre-supposition. 3. First in order. 4. First in excellence. 5. First in logical sequence.

[194] V. Arist. Metaph. 1, 5; Ethics i. 4; cf. Ritter and Preller, Hist. Philos. sec. 105.

[195] Ps. iv. 8 (vulg.).

[196] On the scholastic doctrine of forms, v. Thom. Aquin. Summ. I. 105, art. 4.

[197] Arist. Eth. x. 5.—(W.)

[198] Ps. cxxxii. 1.—(W.)

[199] Ps. ii. 1-3.—(W.)

[200] "Fluitantem."

[201] "Dei naturantis."

[202] Witte refers to Parad. xiii. 67, xxix. 32, i. 127-130. Cf. Thom. Aquin. Summ. I., q. 66, art. 1-3; q. 110, art. 2; q. 115, art. 3-6. This view satisfied thinkers to the time of Hooker (E.P. I. iii.), but was criticised by Bacon, Nov. Org. i. 66.

[203] "Jus."

[204] St. John i. 3.—(W.)

[205] Eth. i. 7, from Thom. Aq. Lect. XI.—(W.)

[206] The image of the wax and seal was a favourite one. V. Parad. vii. 68, viii. 127, xiii. 67-75, quoted by Witte, who also refers to the Epist. ad Reges, § 8, p. 444, ed. Fraticelli.

[207] Arist. Pol. iii. 12; Juv. viii. 20.—(W.)

[208] Witte refers to Dante's commentary on his own Canzone in the Convito iv. 3, and the Parad. xvi. 1.

[209] "Sed summa sequar vestigia rerum." Virg. Æn. i. 342 ("fastigia" in all good MSS. and edd.).

[210] Æn. i. 544, vi. 170. Il. xxiv. 258, quoted in Aristotle, Ethics, vii. 1.—(W.)

[211] Æn. iii. 1, viii. 134, iii. 163; Oros. i. 2.—(W.)

[212] III. 339. The best MSS. of Virgil omit "peperit fumante Creusa."

[213] Æn. xii. 936.—(W.)

[214] Contra Gent. iii. 101.—(W.)

[215] Exod. vii. 12-15.—(W.)

[216] Witte refers to the Ep. ad Reges, § 8, for the same thought.

[217] Luc. ix. 477.—(W.)

[218] V. Liv. v. 47, and the Convito, iv. 5.—(W.)

[219] Æn. viii. 652.—(W.)

[220] Liv. xxvi. 11; Oros. iv. 17.—(W.)

[221] Liv. ii. 13; Oros. ii. 5.—(W.)

[222] Cf. Aristotle, Ethics, v. 6.

[223] "Jus est ars boni et Æqui." L. 1, fr. Dig. De Justitia et Jure, i. 1.—(W.)

[224] De Invent. i. 38.—(W.)

[225] Not Seneca, but Martin, Bp. of Braga, †580.—(W.) V. Biog. Univ.

[226] "Romanum imperium de fonte nascitur pietatis."—(Witte.) He has not been able to trace the saying.

[227] De Off. ii. 8.—(W.)

[228] Liv. vi. 28, 29; Oros. ii. 12.—(W.)

[229] II. 4.—(W.)

[230] VI. 844.—(W.)

[231] Liv. v. 46; Æn. vi. 826.—(W.)

[232] Æn. vi. 821.—(W.)

[233] Witte quotes the Convito, iv. 5, where all these examples are recounted, almost in the same language. He compares Parad. vi. 46 (Cincinnatus), Purgat. xx. 25 (Fabricius), Parad. vi. 47 (Decii), Purg. i. where Cato guards the approach to Purgatory.

[234] I. 31 (W.), carelessly quoted.

[235] "Levior" al. "lenior."

[236] "Finem juris intendit."

[237] "Per se loquendo."

[238] "Inconveniens."

[239] "Construendo et destruendo." Technical terms of the conditional syllogism, constructive and destructive.

[240] ??????a. Ethics, vi. 10.

[241] Arist. Phys. Ausc. ii. 1.—(W.)

[242] I.e. of the heavens. Witte quotes Parad. viii. 97, Purg. xiv. 38.

[243] I. 5, 11; 6, 9.—(W.)

[244] Æn. vi. 848, iv. 227.—(W.)

[245] Arist. Pol. i. 2, 12.—(W.)

[246] Ethics, i. 1.

[247] Cf. Parad. xix. 70.—(W.)

[248] Heb. ii. 6; Levit. xvii. 3, 4.—(W.).

[249] Witte quotes from Isidore of Seville, a writer much used in the middle ages, the following: "In a moral sense, we offer a calf when we conquer the pride of the flesh; a lamb, when we correct our irrational impulses; a kid, when we master impurity; a dove, when we are simple; a turtle-dove, when we observe chastity; unleavened bread, 'when we keep the feast not in the leaven of malice, but in the unleavened bread of sincerity and truth.'"

[250] 2 Chron. xx. 12 (Vulg.).

[251] Phars. iv. 593; Metam. ix. 183, x. 569.—(W.).

[252] V. 335—(W.)

[253] III. 10.—(W.)

[254] Witte only gives a query (?). The saying expresses the Ghibelline view of the relation of the Empire to the Pope; it may have originated with the coronation of Charles the Great.

[255] I. 4.—(W.)

[256] Metam. iv. 58, 88.—(W.)

[257] Oros. i. 14.—(W.)

[258] "AthlothetÆ." The judges or umpires in the Greek games, whose seats were opposite to the goal at the side of the stadium. Vide Smith's Dictionary of Antiquities, s.v. "stadium."

[259] Oros. ii. 7.—(W.)

[260] Phars. ii. 692.—(W.)

[261] Not Livy. Cf. ix. 18, 3, where, speaking of Alexander and the Romans, he says: "Quem ne famÂ quidem illis notum arbitror fuisse." The story is Greek in origin, coming from Cleitarchus (according to Pliny, Hist. Nat. iii. 9), who accompanied Alexander on his Asiatic expedition. Cf. Niebuhr, Lectures on the History of Rome, lect. 52, Grote, History of Greece, vol. xii. p. 70, note, who argue for its truth, and Mommsen, History of Rome, vol. i. p. 394, who argues against it. Dante, says Witte, used legends about Alexander now lost. Cf. Inf. xiv. 31.

[262] VIII. 692.

[263] I. 234.—(W.)

[264] I. 109.—(W.)

[265] De Consol. Phil. ii. 6.—(W.)

[266] De Off. i. 12; De Re Milit. iii. prol.—(W.)

[267] "Imperii gloria," not "corona," in Cic. de Off. i. 12.—(W.)

[268] Ennius in Cic. de Off. i. 12 (W.) "War-monger" is Spenser's word. F.Q. 3, 10, 29.

[269] "Il sacrosanto segno." V. Parad. vi. 32.

[270] Liv. i. 24; Oros. ii. 4.

[271] II. 135.

[272]

"Romanaque Samnis
Ultra Caudinas superavit vulnera furcas."

Another reading is "speravit."

[273] Eth. x. 1.

[274] "Ab ordinario judice."

[275] Constantine the Great.—(W.)

[276] Dan. vi. 22. Vulg.—(W.)

[277] Prov. vii. 7. Vulg.—(W.)

[278] Arist. Eth. i. 4.—(W.)

[279] Ps. cxii. 7.—(W.)

[280] "Scytharum Civilitatem." Cf. Arist. Ethics, iii. 5, where t? ???e?t?? is discussed, and thence come the first and the third example, a little altered, the Egyptian being substituted for the Spartan.

[281] Parad. ix. 133.—(W.)

[282] Ps. cxi. 9. Cant. i. 3.—(W.)

[283] "ScripturÆ."

[284] "Regimina."

[285] Soph. El. ii. 3.—(W.)

[286] Aristotle, Phys. i. 2.—(W.)

[287] "Inopinabili."

[288] Dante does not quote St. Augustine's words, but gives his meaning, xvii. 2.—(W.)

[289] I. 36, 37. Dante writes: "per gyrum." The Benedictine text has: "per agrum."

[290] As quoted by Aristotle, Ethics, vi. 3.—(W.)

[291] Arist. Anal. Prior., or rather, the SummulÆ LogicÆ, l. iv., of Petrus Hispanus.—(W.)

[292] Peter Lombard, "magister sententiarum," iv. dist. 5, f. 2.—(W.)

[293] "Archimandrita nostro." Cf. Parad. xi. 99, of St. Francis.—(W.)

[294] On the Donation of Constantine, Witte refers to Inf. xxxviii. 94; xix. 115; Purg. xxxii. 124; Parad. xx. 35; suprÀ ii. 12.

[295] Each side in the controversy used the type of the "seamless robe," one of the Empire (suprÀ i. 16), the other of the Church; e.g., in the Bull of Boniface VIII., "Unam Sanctam."

[296] 1 Cor. iii. 11.—(W.)

[297] Cant. viii. 5.—(W.)

[298] Eth. iv. 1.—(W.)

[299] "Dispositio; dispositus; indisposita."

[300] A.D. 773.—(W.)

[301] "Advocavit."

[302] Otto I. (964) deposed Benedict V. and restored Leo VIII.

[303] Arist. Metaph. x. 1.—(W.)

[304] "Ad existentem maxime unum in genere suo."

[305] Eth. x. 5, 7.—(W.)

[306] "Cum differentialibus suis."

[307] "Non virtuante."

[308] "Incompetentem." Acts xxv. 10; xxvii. 24; xxviii. 19. Phil. i. 23.—(W.)

[309] Levit. ii. 11; xi. 43.—(W.)

[310] Numbers xviii. 20. Cf. Purg. xvi. 131.—(W.)

[311] Matt. x. 9.—(W.)

[312] Arist. Metaph. ix. 8.—(W.)

[313] "Virtus auctorizandi regnum nostrÆ mortalitatis est contra naturam EcclesiÆ."

[314] "Forma."

[315] Arist. Phys. Ausc. ii. 1.—(W.)

[316] John xiii. 15; xxi. 22; xviii. 36.—(W.)

[317] Ps. xcv. 5.—(W.)

[318] In the De Causis (v. above, i. 11), Propos. 9: "Intelligentia comprehendit generata et naturam, et horizontem naturÆ, scilicet animam; nam ipsa est supra naturam."—(W.)

[319] Arist. De Anim. ii. 2.—(W.)

[320] See Purg. xxviii.: and Mr. Longfellow's note ad loc.

[321] "Sua bestialitate vagantes." V. Ps. xxxii. 10.

[322] Cf. Parad. xxii. 151. "L'ajuola che ci fa tanto feroci."

[323] V. Hallam, Middle Ages, c. v. Bryce, Roman Empire, c. xiv. Witte, PrÆf. p. xxxiv. xlv.

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