personified in Philip le Bel, with whom Pope Boniface VIII. intrigued, to plunder and enslave Florence. (49.) The She-wolf is the symbol of the avaricious court of Rome, personified in Boniface VIII., through whose persecution Dante was banished. "The symbol of the She-wolf, understood to mean the meretricious venal Church, is carried on with consistency throughout the poem. This interpretation, true and novel in our days, was rather concealed than unknown by the first commentators."-Ugo Foscolo, Discorso. See Inferno vii. 7; xix. 106.; Purgatorio xx. 10; xxxii. 148 to end; Paradiso ix. 132; xxvii. 55. It is the practice of Scripture to represent kingdoms by wild beasts. See Jeremiah v. 6. (52.) Thus Homer: "Tup d' oplaλμoioi dedopкws." Iliad x. 95. Also Æschy“ lus, λεόντων ὡς Αρην δεδορκότων.” Επτα επι Θηβας. And Tasso, "Quant' é negli occhi lor terrore e morte ?" (60.) To the valley of sin,-" dove 'l sol tace,"-" The sun to me is dark and silent as the moon."-Milton Samp. Agon. "Loca nocte tacentia late."-Æn. vi. 265. "Non des requiem tibi, neque taceat pupilla oculi tui.”—Lament. Jeremiah, i. 18, Vulgate. A similar figure is used in canto v. 28,—“ Io venni in loco d'ogni luce muto." 66 Page 4. (Line 63.) Virgil—whose poem had been neglected during the dark ages. Dante has here been copied by Milton, who speaks of himself as "unchanged to hoarse or mute, Though fallen on evil days."-Paradise Lost, vii. 35.-Virgil is the type of human wisdom, unaided by Revelation. His poetry embodied the philosophy of Plato, and all the wisdom of antiquity. His politics too, as Rosetti observes, were highly congenial to those of Dante, who looked up to the Emperors as the successors of the Cæsars, and advocated their cause as the only means of uniting the numerous states of Italy under one go vernment. By means of a poem, which should exhibit to mankind the sufferings of the Popes in the next world for their conduct in the present, which had demoralized Italy, Virgil recommends Dante (line 91) to liberate himself and his country from the opposition of the Wolf. And having made an imaginary journey to hell before, he was, he says, acquainted with the way. Dante, having chosen poetry as the means of revealing, as it were, the secrets of the next world, there is no difficulty in understanding why the greatest moral poet should be selected, though a heathen, as his guide and master. He is the link between the old world and the new-between Pagan and Christian Rome. Yet though he is supposed to have prophesied the coming of our Saviour, ("Magnus ab integro, &c." -Eclog. iv. 7,) by many of the Fathers, he is not deemed worthy of conducting Dante further than Purgatory. Virgil, or human Wisdom, then disappears; and Beatrice, or heavenly Wisdom, takes her place, to guide the Christian Poet into Paradise. (70.) The "ancor che fosse tardi" of the original is very obscure. (78.) "Thou shalt show me the path of life: in thy presence is the fulness of joy; and at thy right hand there is pleasure for evermore."-Psalm xvi, 12. Page 5. (Line 91.) i.e. Any direct opposition to the Wolf will be fruitless. A poem must be written which shall shew the true character and conduct of the Roman Pontiffs, and the necessity of bringing them back to their original condition of spiritual Pastors, by stripping them of their wealth and usurped temporal power. (100.) i.e. To the kings of the earth -alluding to the mercenary alliances of the Popes with them. (See Revelations xvii. 2.) (101.) Can Grande della Scala, Lord of Verona, who did not however live to fulfil the prophecy here made, that he would rescue Italy from the tyranny of Rome, and extend his dominion from the city of Feltro in the Marca Trivigiana to Montefeltro in Romagna. (106.) "Humilemque videmus Italiam."-Æn. iii. 522. Page 6. (110.) "Through envy of the devil came death into the world."-Wisdom ii. 24. (113.) i.e. Through Hell, Purgatory, and Paradise, as severally described in the following lines. (122.) Beatrice, or Heavenly Wisdom.-In his youth Dante became enamoured with a lady of this name, whose premature death so strengthened and exalted his affection, that he never ceased to regard her with the deepest devotion, and to look upon her in the light of a guardian angel. (126.) The new Jerusalem,-whither Virgil is not thought worthy to guide Dante. (127.) "The Lord hath prepared his seat in heaven, and his kingdom ruleth over all.”—Psalm ciii. 19. There is a strong antithesis in both these passages: God's dominion is in all parts; but his seat is in heaven. (133.) The gate of Purgatory,-leading also to Paradise. See Lombardi; Purgatorio xxi. 54. "And now St. Peter at heaven's wicket seems To wait them with his keys.”—Par. Lost, B. iii. CANTO II. ARGUMENT. VIRGIL relieves the fears of Dante, relating how he had been sent to his assistance by Beatrice. He accompanies him to the gate of Hell. THE day was closing, and the dusky air On all the creatures of the earth bestow'd Rest from their labours :-I alone To struggle against pity, and to dare prepare A conflict with the horrors of the road, 1 7 Thy verse relates how Sylvius' parent gain'd And still in bonds of human flesh detain'd. Regarded him with favour-whoso well The mighty destinies he should fulfil Considers, will that special favour rate, As not undue to one ordain'd to be Father of Rome, and her imperial state ;There, where the holy place, if truth be told, Was instituted by divine decree As the high seat Saint Peter's heir should hold. In that descent, made famous in thy rhyme, He heard the announcement of his victory, And of the Papal See in coming time. Next went 'the chosen vessel,' to convey Comfort to those, who on that faith rely opens first the way. Which to salvation Æneas am not I, nor righteous Paul: Great is my dread in the attempt to fall: 13 19 25 31 |