  [1] See esp. Inf. ix. 113; xx. 61: “Dante and the Redemption of Italy,” p. 15. [2] 1865: See ib. p. 19. [3] Par. xxv. 1, 2. [4] “Dante and Educational Principles,” pp. 83 sqq. [5] Nos. III and VI. [6] Nos. I, II, IV, and VIII. [7] Prof. Foligno has, of course, no responsibility for the opinions set forth in this volume. [8] Le opere di Dante: testo critico della SocietÀ dantescha italiana, etc. Firenze: R. Bemporad & Figlio. MCMXXI. Cited in the notes as “Bemporad.” In the case of quotations from the prose works, an attempt has been made to consult the convenience of English readers by the reference to the paging of Dr. Moore’s Oxford Edition as well as to that of the Testo critico (Bemporad). [9] Nos. V and VII. [10] This Sermon was preached in Lincoln Cathedral on Aug. 14th, 1921 (Twelfth Sunday after Trinity). [11] Par. i. 6-8. [12] See Osservatore Romano, May 4th, 1921. And cf. Appendix II. [13] Par. xvii. 55. [14] Purg. xxiv. 52-4. [15] Cf. A. G. Ferrers-Howell, “Dante and the Troubadours,” in the Memorial Volume, Dante, Essays in Commemoration, 1321-1921, London Univ. Press, 1921. [16] Purg. xxiv. 57. [17] Inf. iii. 5, 6. [18] Purg. xvii. 103-105. [19] Inf. i. 118-20. [20] Purg. xxiii. 71-74. [21] Par. iii. 70-72, 85. [22] Par. xxxiii. 145. [23] The Spiritual Message of Dante, Williams & Norgate, 1914, p. 225. [24] 1 John iv. 16. [25] Par. xxx. 133-7. [26] Purg. xx. 43. [27] Purg. i. 1. [28] Par. xxv. 5. [29] A pathetic episode connected with this Celebration is related in Appendix I, p. 165. [30] Giornale, p. 215: Art. “Firenze e Italia nel concetto e nel cuore di Dante.” [31] Giornale, p. 344. [32] A similar chorus of reverent homage to Dante as the good genius of Italy’s fortunes, was evoked by the war, in the shape of “Dante e la Guerra,” Nos. 6-9 of Nuovo Convito, June-Sept., 1917. [33] Par. ix. 27. [34] “To the Defenders of the Piave: November, 1917, to November, 1918.” Art. in Anglo-Italian Review, Nov., 1918, p. 244. [35] Purg. xxvii. 142. [36] Il Purgatorio, p. 58. [37] Par. xxxi. 85-89. [38] Inf. i. 31-34. [39] Loc. cit. [40] Italy is likened by Dante to a wood (silva) in V.E., I, xi. [41] Purg. vi. 76-fin. [42] Purg. vi. 91 sqq.; Mon. I, xii. [43] Purg. v. 61. [44] See Mon. II, v. 132 sqq.; 159 sqq., quoted below; pp. 355 sq., Oxf. Ed.; p. 379, Bemporad. [45] Inf. xii. 1-21. [46] Defensor Pacis written c. 1324 (three years after Dante’s death) to support the claims of the Emperor Lewis IX (of Bavaria) against Pope John XXII, starts, as Dante does, from Aristotle and Holy Scripture, but carries the relentless exposure of papal pretensions much further, and strikes the note of appeal to a General Council which was one of the watchwords of the Reformation. [47] This theme he took up earlier in the Fourth Treatise of the Convivio, chaps. iv. and v. [48] Cf. especially his quotations from the Aeneid in Conv. IV, iv. (Bemp., 252) and Mon. II, vii. 70 sqq. (Bemp., 381); the Divine injunction is taken by Dante, almost as though the Aeneid were ‘Scripture’! Tu regere imperio populos, Romane, momento, Hae tibi erunt artes, pacique imponere morem; Parcere subjectis et debellare superbos. —Aen. vi. 852-4. [49] Inf. i. 82. [50] vi. 34-96. [51] W. W. Vernon, Readings on the Paradiso, Vol. I, p. 199. [52] Par. vi. 103-104. [53] Purg. vii. 94; vi. 97. [54] Purg. xvi. 106 sqq.; 127 sqq. [55] Purg. vi. 76 sqq. [56] Purg. vi. fin. [57] Ep. vii. [58] Cf. Purg. x. 35. [59] Ep. vii. 44, p. 410, Oxf. Ed.; p. 427, Bemporad. [60] I. xii. 58; Oxf. Ed. p. 347; p. 365, Bemporad. [61] Purg. i. 75. [62] II, v. 158 sqq.; Oxf. Ed. II, v. 17; p. 379, Bemporad. [63] Cf. Mon. I, xi. Bemporad, pp. 362-364. [64] Mon. I, v. [65] Od. ix. 114-115. ?e?ste?e? d? ??ast?? ?a?d?? ?d’ ??????.... [66] ??d’ ?????? ??????s??. [67] Pol. i. 2. [68] It is interesting to note, in this connection, that when Dante, in his work on “The Vulgar Tongue,” is seeking a Literary Tribunal—a sort of Academy of Letters—he asserts that where there is no Prince, his presence may be supplied by ‘the gracious light of reason.’ There is no king, he says, in Italy, as there is in Germany, to gather to his court poets and literati and form in his own person the centre of a brilliant literary circle; but the members of such a court—the elements of such a circle—are there, though scattered, and they have a bond of union in the gratioso lumine rationis.—V.E. I, xviii. fin; Oxf. p. 389; Bemporad, p. 336. [69] Mon. I, xi. 78-110. Oxf., p. 346; Bemp., pp. 363 sq. [70] Ep. vii. [71] Par. xxx. 133 sqq. [72] At the last moment before going to press, it is cheering to find this contention (treated more fully by the present writer in an article in the Anglo-Italian Review, Dec., 1918), corroborated by Prof. A. J. Grant, who, in an article on “Dante’s conception of History” (History, Vol. VI, Jan., 1922), speaks thus of the Poet’s praise of the Empire: “It is a demand for a world-order resting on laws that are sensible and generally known, and which control the lives of states as well as of individuals. It is little exaggeration to say that it is a plea for a League of Nations; and the De Monarchia is not a bad handbook for those who are called upon to speak for the League” (p. 229). [73] Par. xxii. 151. [74] Mon. iii. 16; Oxf., p. 376; Bemp. p. 411. [75] Mon. I, xi; Oxf. p. 345; Bemporad, p. 364. [76] Mon. I, xi., ut supra. [77] Mon. I, xi. [78] III, iv. init. Oxf., p. 365; Bemporad, p. 394. Dante combats and refutes the traditional argument in vogue in his day, which assumed that the creation of sun and moon in Gen. i. had a mystical reference to the Spiritual and Temporal powers respectively and argued that therefore, because the moon derives her light from the sun, the Temporal must owe its authority to the Spiritual; but, later in the chapter (Oxf., p. 366 sq.; Bemporad, p. 396), he seems to admit a workable analogy between the luminaries and the authorities. [79] Purg. xvi. 106 sqq. [80] Par. vi. 121 sq. [81] 2 Cor. iii. 17. [82] Inf., i. p. 124. [83] Cf. V.E., I, vii. 28; p. 382, Oxf.; p. 324, Bemporad. Ipsum naturantem, qui est Deus. [84] Par. xxxiii. 145. [85] Oxf. Ed., p. 282; Bemporad, p. 222. [86] Gerusalemme Liberata, xvii. 63. [87] The best spirits among our late enemies have already begun to reap the reward of their deadly earnestness in a wider and saner point of view: a realisation of variety of national characteristics and an appreciation of them; a longing to clear away misapprehensions, and “openly to call injustice injustice—to forgive and to expect forgiveness.” See an excellent article by Hedwig von Saenger in Student Movement, Oct., 1921. [88] Il comico, l’ umorismo e la satira nella Divina Commedia. Da Enrico Sannia. 2 vols. Milan, 1909. [89] Vita, s. 8. [90] Mag. Mar. i, 31, 1193. e?t?ape??a d’ ?st? es?t?? ??????a? ?a? ???????a?. ? te ??? ??????? ?st?? ? p??ta ?a? p?? ???e??? de?? s??pte??, ? te ???????? ? ?te s??pte?? ????e???, ?te s??f???a?, ???’ ??????e???. ? d’ e?t??pe??? ??? ?s?? t??t??, ? ?te p??ta? ?a? pa?t?? s??pt??, ?t’ a?t?? ???????? ??. ?sta? d’ ? e?t??pe??? d?tt?? p?? ?e??e???. ?a? ??? ? d???e??? s???a? ?e???, ?a? ?? ?? ?p?e??? s??pt?e???. [91] De divinatione per somnum ii. (464? 33) ?? d? e?a???????? d?? t? sf?d?a, ?spe? ?????te? p?????e?, e?st???? e?s??. Cf. Eth. Nic. vi. 10 (1142? 2), where e?st???a is distinguished from ???e?s?? as “swift and wordless”; ??e? te ??? ????? ?a? ta?? t? ? e?st???a. And a little further on it is said that ???????a—“ready wit,” “shrewdness,” is a kind of e?st???a. [92] Rhet. iii. II, 1412?. e?st???a sees analogies, like Archytas, who says “a d?a?t?t?? is like an altar”—for to both the injured flee! [93] Eth. Eud. vii. 5, 1240? 2. [94] Cf. Ps. cxv. 4-8. Esp. Isaiah xliv. and xlvi. [95] A recent writer, H. McLachlan (St. Luke, the Man and his Work, Manchester Univ. Press, 1920), has drawn attention to the humorous gift of the third Evangelist, and entitles one of his chapters “Luke the Humorist.” See also the present writer’s St. Luke (Westminster Commentaries, Methuen, 1922, Introduction, pp. xxix. sq.). [96] Cronica Fratris Salimbene de Adam (Ed. Holder-Egger, Hanover, 1905-1913), pp. 77 sqq. “Florentini ... trufatores maximi sunt.” [97] Rhet. ii. 1389? 10. ?? ???? ... f???????te?, d?? ?a? e?t??pe???; ? ??? e?t?ape??a pepa?de???? ???? ?st??. [98] Purg. x. 130-3. [99] Nino Tammassia, S. Francesco d’ Assisi e la sua Leggenda, Padova, Drucker, 1906. (Eng. Tr. Fisher Unwin, 1910). [100] D. G. Rossetti, The Early Italian Poets, etc. [101] Purg. xxiii. 115 sqq. [102] Op. cit. pp. 55-6. [103] Conv. III, viii. 70; Oxf., p. 282; Bemporad, p. 222. [104] Portraits of Dante from Giotto to Raffael: a critical study, with a concise iconography, by Richard Thayer Holbrook. London: Philip Lee Warner, 1911. [105] Holbrook, l.c. pp. 68-72. [106] Holbrook, op. cit. p. 102 and illustration opposite p. 98. [107] Vita, § 8. Ne’ costumi domestici e publici mirabilmente fu ordinato e composto, e in tutti piÙ che un altro cortese e civile. [108] Hist. ix. 136. Per lo suo sapere fu alquanto presuntuoso e schifo e isdegnoso, e quasi a guisa di filosofo mal grazioso. Non bene sapea conversare co’ laici. [109] Cf. Toynbee, Dante Alighieri, Methuen, 3rd ed., 1904, p. 176 sqq. [110] This is quoted from C. Bruni’s excellent Guida al Casentino, p. 167. B. does not specify his authorities, but says in a footnote: “Questo aneddoto È cosÌ riferito da varii scrittori danteschi.” [111] Dante and His Italy, pp. 141, 2. [112] Inf. xxii. 118. [113] Inf. xxiii, 4 sqq. [114] Sannia not inappropriately describes this passage as “il comico populare della D.C.” (p. 193). [115] Inf. xxii. 25. [116] Inf. xxii. 41, 57, 60, 72, cf. xxi. 55 sqq. [117] Inf. xxi. 7-15. [118] Inf. xxii. 130. [119] Inf. xxiii. 37. [120] Inf. xxi. 31, 88 sqq., 127 sqq.; xxii. 31. [121] Inf. xxx. 103. [122] Inf. xxx. 131, 2. [123] Inf. xiii. 120 sqq. [124] Inf. xix. 52 sqq. Cf. Boccaccio, Vita, § 17. [125] Inf. xix. 72. [126] Purg. vi. 149 sqq. [127] Purg. vi. 141. [128] Par. xxi. 130 sqq. [129] Par. xxi. 134. [130] Par. xxix. 34 sqq. [131] Par. xxix. 110. [132] Purg. xx. 108. [133] Purg. xix. 72, 124. [134] Purg. xx. 116-17. [135] Purg. xxii. 67-9. [136] Purg. xxviii. 139. [137] Purg. xxviii. 145. [138] Par. xxiii. 22. [139] Par. xxvii. 4. [140] Par. xxviii. 137-8. [141] Essay on Richter, cited by Glover, Virgil, Methuen, 1920, p. 27. [142] Eth. Eud. iii. 1234? 17. [143] Conv. III, viii., 95 sqq. p. 282, Oxf.; p. 222, Bemporad. [144] Oxf. Ed. p. 248; Bemporad, p. 165. [145] Oxf. Ed. p. 249; Bemporad, p. 166; Toynbee, In the Footprints of Dante, p. 303. [146] (vi.) Oxf. Ed. p. 259; Bemporad, p. 183. [147] xi. 60 sqq.; p. 263, Oxf. Ed.; (x.) p. 190, Bemporad. [148] xi. 100 sqq.; p. 287, Oxf. Ed.; p. 230, Bemporad. [149] IV, xxviii. 70 sqq.; p. 335, Oxf. Ed.; p. 311, Bemporad. [150] IV, xvi. 69; p. 318, Oxf. Ed.; p. 283, Bemporad. Salimbene (ed. cit.), pp. 457, 512, 530 sqq. [151] IV, xiv. 105; p. 315, Oxf. Ed.; p. 278, Bemporad. [152] IV, xv. 135; p. 316, Oxf. Ed.; p. 280, Bemporad. [153] I, xiv.; p. 387, Oxf. Ed.; pp. 329, 332, Bemporad. [154] p. 385, Oxf. Ed.; p. 329, Bemporad. [155] V.E. I, xiii. fin.; p. 387, Oxf. Ed.; p. 331, Bemporad. [156] “Quid nunc personat tuba novissimi Frederici? quid tintinabulum secundi Caroli? quid cornua Iohannis et Azzonis marchionum potentum? quid aliorum magnatum tibiae? nisi Venite carnifices, etc.,” p. 386, Oxf. Ed.; p. 330, Bemporad. [157] V.E. II, vi. 42-6; p. 394, Oxf. Ed.; p. 343 sq., Bemporad. [158] Hor. Ep. I., xiv, 43. [159] No. 616. [160] Dr. Reid, in an article on “Humour” (Encyclopaedia of Religion and Ethics, Vol. VI, p. 272), which had not yet appeared when these lines were written, describing the gift as follows: “Humour is invariably associated with alertness and breadth of mind, a keen sense of proportion, and faculties of quick observation and comparison. It involves a certain detachment from, or superiority to, the disturbing experiences of life. It appreciates the whimsicalities and contradictions of life, recognises the existence of what is unexpected or absurd, and extracts joy out of what might be a cause of sadness....” [161] Op. cit. p. 51. [162] Inf. xx. 61-3. [163] Vol. II, p. 534. [164] Par. i. 1 sqq., 103 sqq. [165] Inf. iii. 16-18. [166] Cf. e.g., the legend of St. Gregory alluded to in Purg. x. 75. [167] Inf. iv. 131. [168] See above, pp. 28 sqq. and “Dante and A League of Nations,” Anglo-Italian Review, December, 1918, pp. 327-335. [169] Purg. i. 7 sqq.; Par. i. 13 sqq.; cf. Inf. ii. 7. [170] Purg. vi. 118. [171] Mediaeval Mind, Vol. II, p. 544. [172] Inf. xxxi. [173] Inf. iv. 144. [174] Mediaeval Mind, Vol. II, p. 541, note. [175] Par. xxv. 3. [176] Conv. III, ix., fin.; p. 285, Oxf. Ed.; p. 227, Bemporad. [177] Croce on the contrary urges with perhaps too great a bias in the other direction, that if Dante were not so great as a Poet, little would be thought of his achievements in other lines: “Se Dante non fosse, com’ È, grandissimo poeta, È da presumere che tutte quelle altre cose perderebbero rilievo.”—Poesia di Dante, p. 10. [178] “On Dante the Poet,” see an admirable lecture delivered before the British Academy on May 4th, 1921, by Professor Cesare Foligno. (Humphrey Milford, 1/6 net). See also Appendix III. [179] Osservatore Romano, May 4th, 1921. See Appendix II. [180] La Poesia di Dante, Laterza, 1921. [181] Id., pp. 9, 10. [182] Id., p. 27. [183] Cf. Statius’ words in Purg. xxii. 76— GiÀ era ’l mondo tutto quanto pregno De la vera credenza, seminata Per li messaggi dell’ etterno regno. [184] See The New Teaching, edited by Prof. John Adams (Hodder and Stoughton, 1918, 10/6), pp. 9, 11. This work came into the writer’s hands after the virtual completion of the present essay; but it sums up so compactly the point of view of the modern principles he desired to illustrate, that he has found occasion to refer to it with some frequency. [185] Cf. The New Teaching, p. 64, where Prof. J. Adams says of the study of English Literature: “the radical difference between the old teaching and the new is that we have passed from books about books to the books themselves.” [186] See La Poesia di Dante, pp. 14, 15. [187] See H. O. Taylor, The Mediaeval Mind. Mr. Taylor heads his 43rd and last chapter “The Mediaeval Synthesis: Dante.” See Vol. II, p. 534; and Dante and Mediaeval Thought, in the present volume, p. 80. [188] Par. xxv. 3; Conv. III, ix. 146 sqq.; p. 285, Oxf. Ed.; p. 226 sq., Bemporad. [189] Federzoni, Vita di Beatrice Portinari, 2nd Ed., p. 14; and below Dante and Casentino, pp. 148 sq. [190] Inf. xv. 82-85. [191] Conv. II, xiv. (xiii.), pp. 265-7, Oxf. Ed.; pp. 193-7, Bemporad. [192] Benedetto Croce (op. cit.) has much to say on the power of Dante’s poetic genius to transmute the intractable and unpoetical scholastic and didactic matter. See esp. pp. 67, 161. [193] Dante and Aquinas, p. vii; cf. and pp. 226 sqq., and esp. p. 232. [194] Wicksteed, loc. cit. [195] Purg. xxvii. 140, 142. The English renderings are mainly from Tozer’s Translation. Oxford: Clarendon Press. [196] Epist. x. (xiii.), p. 416, Oxf. Ed.; p. 439, Bemporad. “Locutio vulgaris in qua et muliercule communicant.” [197] Epist. x. (xiii.) 265 sqq.; p. 417, Oxf. Ed.; p. 440, Bemporad. [198] Inf. i. 113 sq. [199] Inf. i. 118-120. [200] See esp. Luke vii. 18-23, where, in answer to a question from the Baptist’s disciple, He gives a “demonstration” of Messianic works, and says “Go and describe what you have seen.” [201] Not only in the formally “didactic passages” does he act—in Croce’s words, “like a master who knows, and is bent on making it clear to the pupil.” Op. cit., p. 121. [202] Purg. i. 71. [203] Purg. v. 61 sqq. [204] Purg. xxvii. 142. [205] Par. xxxi. 85. [206] Purg. xxvi. 13. [207] Purg. xxiii. 73 sqq. [208] Purg. xxi. 61 sqq. [209] Mme. Montessori’s earlier utterances were justly criticised for a too thoroughgoing individualism that claimed to have rung the death-knell of the “class system.” The individualist attitude and the collective have each a place in the New Teaching, though the former tends to be emphasised most. The characteristic Montessorian expression of the social instinct is the “Silence Game.” See The New Teaching, pp. 15, 16, 22. [210] Op. cit., p. 234. [211] Purg. x. 31 sqq. [212] Purg. xii. 16 sqq. [213] Very little transpires as to the office and function of those Angels except in the matter of removal of the P’s from the forehead of penitents as they mount up to the successive Terraces. In Purg. xvi. 142-5, there is a glimpse of their usefulness, where Marco Lombardo is reminded of the boundary of his “beat” by the nearness of the Angel of the Anger-Terrace. “L’Angelo È i’vi!” [214] Purg. ii. 30. [215] Purg. xvi. 76-78. For this reference and several others the writer is indebted to an illuminating article on “La Pedagogia in Dante Alighieri,” by Sac. Dott. Fernando Cento in Il VIº Centenario Dantesco, March, 1916. [216] Purg. iv. 88-95. [217] Purg. xii. 110; xv. 38; xvii. 68 etc. [218] Inf. xxx. 136 sqq. [219] Par. xxxiii. 58 sqq. [220] Purg. xviii. 141. [221] Purg. xix. 1 sqq. [222] Purg. xix. 28. [223] Purg. xxvii. 88 sqq. [224] As in the case last quoted, or e.g. in Purg. xvii. 40 sqq.: Come si frange il sonno, etc., where the sleep is broken by the sudden striking of a light upon the sleeper’s eyes. [225] Purg. xxvii. 112. [226] Inf. xxvi. 7. [227] See pp. 95 sqq. [228] p. 120 sq. [229] p. 121. He goes on: “PerciÒ i concetti esposti vi si rivestono d’immagini corpulenti e fulgidissimi.” [230] Croce, p. 135. [231] Par. i. 100. [232] Strictly, from Inf. i. 112 to Purg. xxvii. 142; Virgil disappears, Purg. xxx. 49. [233] Purg. xxi. 33. [234] Purg. xxi. 103; cf. i. 125; xix. 85 sqq., etc. [235] Gerus. Lib. xvii. 63. [236] Purg. xvi. 77. [237] Inf. ii. 1-5. [238] Inf. i. 77-78; Purg. xxvii. 35-36. [239] Op. cit., p. 37. [240] Inf. xvii. 79 sqq. [241] Purg. xxvii. 22 sqq. [242] Homer, Od. xx. 18. Dante, Inf. xxvi. 56 sqq.; Purg. xix. 22; Par. xxvii. 83. [243] Purg. iv. 89 sqq. [244] Inf. xi. 10-66; xii. init. [245] Purg. xvii. 88-139. [246] Cf. The New Teaching, p. 40, where Prof. Adams remarks, “The postponing of grammar studies to a comparatively late stage in school life is one of the most striking recognitions of the elementary psychological truths that underlie the principles of teaching.” [247] Purg. xviii. esp. 40-43. [248] Acts i. 1. [249] Inf. iv. 13-15; cf. Inf. xvii. 79 (above), and Purg. xxvii. 46. [250] Inf. iv. 14. [251] Purg. iii. 7-9. [252] New Teaching, p. 153 (Dr. Rouse). [253] Inf. xiii, 28 sqq.; Aen. iii. 22 sqq. [254] Inf. xii. 114. [255] Purg. xxv. 25 sqq. [256] Purg. xv. 76-78. Cf. Purg. xviii. 46-48. [257] Purg. xxvii. 139 sqq. [258] Inf. i. 122 sqq. [259] The New Teaching, pp. 20, 26 (Prof. Adams). [260] Purg. xxvii. 139-142. [261] There is some reason (see below, pp. 121 sqq.) for attributing to a common origin some of the points of resemblance which are noted in the body of this Essay. Professor Foligno, however, like Dr. Parodi (see below, pp. 133 sq.) is convinced of the fallaciousness of all arguments hitherto adduced in favour of direct contact of Dante with Moslem sources—and, in particular, of the reasoning of Professor AsÍn (p. 133). [262] The Gospel of Barnabas. Edited and translated from the Italian MS. in the Imperial Library at Vienna by Lonsdale and Laura Ragg. Oxford: 1907. [263] On this subject, see below, pp. [264] See Introduction to Oxford Ed., pp. xiii. sq. and xliii. [265] As for instance in his definition of the word “Pharisee,” “farisseo propio uolle dire cercha DIO nella linggua di chanaam” (Barnabas, 157?). [266] Par. i. 56-7. Cf. Barn. 40?, sq. [267] Purg. xxviii. 94, etc., cf. Barn. 41?-43?. [268] Barn. 189?, cf. (for angels) Canz. iv. 24, 25, Par. xx. 102. [269] Barn. 189?, Koran, Surah xlvii. The original source is perhaps Gen. ii. 10 sqq. [270] Purg. xxviii. 25 sqq. [271] Barn. 187?, 189?. [272] Purg. xxvii. 134. [273] Purg. xxviii. 36. [274] Purg. xxviii. 41, 42. [275] V.E. i. 7, 10-11. Oxf. p. 382; Bamp. p. 324. [276] 185?. [277] 185?. [278] Par. xxxi. 97; xxxii. 39. [279] Par. xxiii. 71, 72. [280] 190?. [281] Par. xxvi. 64-66. [282] 185?. [283] Par. iii. 70 sqq. [284] Barn. 189?. [285] Par. iii. 65. [286] Par. iii, 82-85. A reviewer of the Oxford Edition (Guardian, Aug. 21st, 1907) points out a further significant resemblance between Par. xxxi. 7 sqq. and Barn. 56?, where it is said of the angels that, “chome appe uenirano intorno per circuito dello nontio di DIO.” [287] Barn. 111?, cf. 190?. [288] 111?. [289] iii?, 190?. [290] 190?. [291] Cf. E. Blochet, Les sources orientales de la Divine ComÉdie, Paris, 1901, p. 193: “Ce qui distingue surtout la Divine ComÉdie de toutes les autres formes de la Legende de l’ Ascension, ce qui la rende mÊme supÉrieure aux livres religieux de toutes les epoques et de tous les pays, c’est que le poÊte a su dÉcrire aussi completement le bonheur Éternel du Paradis que les tortures infinies du Malebolge.” [292] E.g. in the Motalizite Sect (see Encycl. Brit. vol. xvi, p. 592). [293] 149? sqq. [294] 146?-149?. [295] Studies in Dante, Series II. [296] 146?. [297] 147?. [298] 148?. [299] 148?. [300] 43?. [301] Inf. xiv. 85 sqq.; xxxiv. 130. [302] Inf. ix. 85. [303] Inf. ix. 66 and 76 sqq. [304] 149?. [305] 150?. [306] Barn. 113?, cf. Inf. xxxii. 22 sqq. [307] Barn. 63?: Dante, Inf. iii. 103. [308] In 23?, 81?, 225?. It is characteristic of the MS. that the three passages furnish as many different spellings of the last word: bugiari, bugiardi and buggiardi! Cf. Inf. i. 72. [309] Inf. i. 47; Barn. 62?. [310] 85? and 87?. [311] A little earlier (76?) he has what seems to be a quotation from memory of Lev. xxvi. 11, 12; the Law of the Jubilee is to be found, of course, in the chapter immediately preceding. [312] Antiquorum habet (Coqueline, iii. 94). [313] E.g. Cron. Astense (Muratori, R. S. I., tom. xi. p. 192): Jacobus Cardinalis (in Raynald, tom. iv. sub an. 1300): Villani, viii. 36. [314] Another point that might have been adduced is the counsel “habbandonare il perchÈ,” Barn. 95?; cf. Purg. iii. 37. [315] Inf. iv. 67 sqq. Here, standing apart, but near the heroes and heroines of ancient Rome, Dante places the Moslem champion Saladin (ib. 129). [316] Inf. xxviii. 35. [317] Prof. N. Tamassia, S. Francesco d’ Assisi e la sua Leggenda, p. 88. [318] Including (38?) a striking statement of the impossibility of penitence (and therefore of absolution) to one meditating fresh sin: cf. Dante, Inf. xxvii. 118 sq. [319] Introduction to Oxford Edition, p. xxxiv. [320] La Escatologia musulmana en la “Divina Commedia.” Discorso leÍdo en el acto de su recepciÓn, par D. Miguel AsÍn Palacios ... Madrid, Estanislao Maestre, 1919. [321] Les sources Orientales de la Divina ComÉdie. Paris, E. Blochet. Paris, Maisonneuve, 1901. [322] Koran, chap. xvii. (xv.) init. “Praise be unto him who transported his servant by night, from the sacred temple of Mecca to the further temple of Jerusalem, the circuit of which we have blessed, that we might shew him some of our signs; for God is he who heareth and seeth.” (Sale’s translation). On this passage a most elaborate story was built up by subsequent legend-makers. [323] Ireland is undoubtedly the focus in Europe of legends Persian in origin. Appropriate to our subject are not only the St. Brendan Legend, but also the Purgatory of St. Patrick and the Descent of St. Paul. Blochet, op. cit., p. 117 sqq. [324] Ib. p. 161. [325] Ib. p. 172. [326] Bulletino della SocietÀ dantesca italiana, Nov. Ser., fasc. 4, (Dec., 1919), pp. 163-181. [327] See above, p. 131, note 4. [328] Bulletino ut supra, p. 166. [329] Bulletino ut supra, esp. p. 181. Ma il meglio sarÀ contentarsi di meditare sull’ affinitÀ delle menti umane e sulla verosimiglianza che cause simili producano, in luoghi diversi, effetti non troppo dissimili. [330] Dr. Parodi’s view would probably be like that of Gherardo de’ Rossi about the vision of Alberic, which he quotes on p. 163: that the Miradj “possa aver all’ Omero italiano suggerito l’ idea della Commedia come un pezzo di marmo potrebbe somministrare ad uno scultore l’ idea d’ una statua.” [331] Inf. iv. 129, 143-4. [332] Par. x. 136-8. [333] Par. xxv. 2. [334] Ep. x. (Oxford Ed.), xiii. (Bemporad), 87 sqq. See Sir T. W. Arnold, “Dante and Islam,” Contemp. Review, Aug., 1921, to which the present writer owes most of the substance of this paragraph and what follows. [335] Arnold, p. 205-6. [336] Ib. p. 206-7. [337] Conv. I, iii.; Oxf. Ed., p. 240; Bemporad, p. 151 sq. [338] Purg. xiv. 16 sqq. [339] Inf. xxx. 64 sqq. [340] Purg. xiv. 46 sqq. [341] Villani, v. 37. [342] Inf. xvi. 37. [343] Purg. xiv. 43. [344] Inf. x. 85. [345] Par. xi. 106. [346] Vill. vii. 131; Dino, i. 9. [347] Leonardo Bruni Vita di Dante. Dove mi trovai non fanciullo nelle armi, e dove ebbi temenza molta.... [348] Inf. xxx. 37 sqq. Perhaps of English extraction: in a document at Ravenna he is described as “de Anglia.” [349] Inf. iv. 106 sqq. [350] Inf. iv. 48. [351] Inf. iv. 42. [352] Inf. iv. 118. [353] Inf. xxx. 78. [354] It is strange to find even in so recent a work as Mr. Tozer’s Prose Translation of the Divine Comedy, reference still made to the fountain of the name in Siena. The context is all in favour of a spring near Romena. [355] Dino, i. 10. [356] Sacchetti, Nov. clxxix. [357] Purg. v. 116 sqq. [358] Villani, vii. 130-131. [359] Villani, vii. 13-14. [360] Purg. v. 85-129. [361] Purg. v. 97 sqq. [362] Par. xxii. 49. [363] Purg. v. 126 sq. [364] Fioretti: Prima considerazione delle sacre sante stimate. [365] Par. xi. 107-8. [366] Fioretti: seconda considerazione. [367] Inf. xii. 1-45. [368] Fioretti: loc. cit. [369] loc. cit. [370] Ex. xxxiii. 11. [371] Buti, on Inf. xvi. 106. Purg. xxx. 42. [372] Inf. xvi. 106. For further “Franciscan” references see Paget Toynbee, Life of Dante (last Ed.) p. 72 n. [373] Federzoni, Vita di Beatrice Portinari, 2nd Ed., p. 14. [374] Purg. xxx. 41 sq. [375] Par. xi. 106-108. [376] Vol. II, p. 18, (Sept., 1918). Tasso and Shakespeare’s England. [377] Inf. i. 104 sqq. Inf. ix. 133 sqq. and xx. 59 sqq. (See above, pp. 13 sq.) [378] The facts about Maschio are drawn from an article in the Strenna per l’ anno. 1897, of the Venetian Educatorio Rachitici, “Regina Margherita,” by Signor Giuseppe Bianchini. [379] Purg. xxvii. 25. [380] Inf. xix. 16, sqq. [381] Thirteenth in the Testo Critico of 1921 (Bemporad). [382] Benedetto Croce, La Poesia di Dante. Bari: Laterza, 1921, p. 10. [383] Ib. pp. 63, 197 sqq. [384] Foligno, Dante, the Poet, p. 8. [385] Foligno, p. 15. [386] Purg. xxiv. 52-54. [387] Oxford Ed., p. 251; Bemporad, p. 171. [388] Purg. xxiv. 51. [389] V.N., xix. ad init. (Oxf. Ed., p. 215; Bemporad, p. 21). [390] Croce, Poesia di Dante, p. 67. [391] V.E., II, iv. sub init. (Oxf. Ed., p. 393; Bemporad, p. 341; cf. Foligno, p. 8.) |
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