Longfellow Notes: Paradiso 17.001-129

Longfellow (1897), Par. 17.001

The Heaven of Mars continued. The prophecy of Dante's banishment. In Inf X. 127, as Dante is meditating on the dark words of Farinata that foreshadow his exile, Virgil says to him:--

"Let memory preserve what thou hast heard
Against thyself,' that Sage commanded me,
'And now attend here;' and he raised his finger.
When thou shalt be before the radiance sweetR> Of her whose beauteous eyes all things be hold,
From her thou'lt learn the journey of thy life.'"
And afterwards, in reply to Brunetto Latini, Dante says, Inf. XV. 88:-

"What you narrate of my career I write,
And keep it for a lady, who will know,
To gloss with other text, if e'er I reach her."
The time for this revelation has now me ; but it is made by Cacciaguida, of by Beatrice.

Longfellow (1897), Par. 17.003

Phaeton, having heard from Epaphus that he was not the son of Apollo, ran in great eagerness and anxiety to his her, Clymene, to ascertain the truth Ovid, Met., I., Dryden's Tr.:--

"Mother, said he, this infamy was thrown
By Epaphus on you, and me your son.
He spoke in public, told it to my face;
Nor durst I vindicate the dire disgrace:
Even I, the bold, the sensible of wrong
Restrained by shame, was forced to hold my tongue.
To hear an open slander, is a curse:
But not to find an answer, is a worse.
If I am heaven-begot, assert your son
Bysome sure sign; and make my father known,
To right my honour, and redeem your own.
He said, and, saying, cast his arms about
Her neck, and begged her to resolve the doubt."
The disaster that befell Phaeton while driving the steeds of Apollo, makes fathers chary of granting all the wishes of children.

Longfellow (1897), Par. 17.016

Who seest in God all possible contingencies as clearly as the human mind perceives the commonest geometrical problem.

Longfellow (1897), Par. 17.018

God, "whose centre is everywhere, whose circumference nowhere."

Longfellow (1897), Par. 17.020

The heavy words which Dante heard on the mount of Purgatory; foreshadowing his exile, are those of Currado Malaspina, Purg. VIII. 133:--

'For the sun shall not lie
Seven times upon the pillow which the Ram
With all his four feet covers and bestrides,
Before that such a courteous opinion
Shall in the middle of thy head be naileed
With greater nails than of another's speech,
Unless the course of justice standeth still:"
and those of Oderisi d'Agobbio, Purg XI. 139:--

"I say no more, and know that I speak darkly
Yet little time shall pass before thy neighbours
Will so demean themselves that thou canst
gloss it."

Longfellow (1897), Par. 17.021

The words he heard "when descending into the dead world, are those of Farinata, Inf. X. 79 .--

"But fifty times shall not rekindled be
The countenance of tiie Lady who reigns
here,
Ere thou shalt know how heavy is that art;"
and those of Brunetto Latini, Inf.; XV. 61 : --

"But that ungrateful and malignant people,
Which from Fiesole of old descended,
And smacks still of the mountain and the granite
Will make itself, for thy good deeds, thy foe."

Longfellow (1897), Par. 17.024

Aristotle, Ethics, I. Ch. 10 : "Always and everywhere the virtuous man bears prosperous and adverse fortune prudently, as a perfect tetragon."

Longfellow (1897), Par. 17.028

To the spirit of Cacciaguida.

Longfellow (1897), Par. 17.031

Not like the ambiguous utterance of oracles in Pagan times.

Longfellow (1897), Par. 17.035

The word here rendered Language is in the original Latin; used as in Canto XII. 144.

Longfellow (1897), Par. 17.037

Contingency, accident, or casualty, belongs only to the material world, and in the spiritual world finds no place. As Dante makes St. Bernard say, in Canto XXXII. 53 :--

"Within the amplitude of this domain
No casual point can possibly find place,
No more than sadness can, or thirst, or
hunger:
For by eternal law has been established
Whatever thou beholdest."

Longfellow (1897), Par. 17.040

Boethius, Consol. Phil., V. Prosa 3, Ridpath's Tr. : "But I shall now endeavour to demonstrate, that, in whatever way the chain of causes is disposed, the event of things which are foreseen is necessary; although prescience may not appear to be the necessitating cause of their befalling. For example, if a person sits, the opinion formed of him that he is seated, is of necessity true; but by inverting the phrase, if the opinion is true that he is seated, he must necessarily sit. In both cases then there is a necessity; in the latter, that the person sits in the former) that the opinion concerning him is true: but the person doth not sit, because the opinion of his sitting is true; but the opinion is rather true, because the action of his being seated was antecedent in time. Thus though the truth of the opinion may be the effect of the person taking a seat, there is nevertheless a necessity common to both. The same method of reasoning, I think, should be employed with regard to the prescience of God, and future contingencies ; for allowing it to be true, that events are foreseen because they are to happen, and that they do not befall because they are foreseen, it is still necessary, that what is to happen must be foreseen by God, and that what is foreseen must take place." And again, in Prosa 4 of the same Book : "But how is it possible, said I, that those things which are foreseen should not befall ?--I do not say, replied she, that we are to entertain any doubt but the events will take place, which Providence foresees are to happen ; but we are rather to believe, that although they do happen, yet that there is no necessity in the events themselves, which constrains them to do so. The truth of which I shall thus endeavour to illustrate. We behold many things done under our view, such as a coachman conducting his chariot and governing his horses, and other things of a like nature. Now, do you suppose these things are done by the compulsion of a necessity? -- No, answered I ; for, if everything were moved by compulsion, the effects of art would be vain and fruitless. --If things then, which are doing under our eye, added she, are under no present necessity of happening, it must be admitted that, these same things, before they befell, were under no necessity of taking place. It is plain, therefore, that some things befall, the event of which is altogether unconstrained by necessity. For I do not think any person will say that such things as are at present done, were not to happen before they were done. Why, therefore, may not things be foreseen, and not necessitated in their events? As the knowledge then of what is present imposes no necessity on things now done, so neither does the foreknowledge of what is to happen in future necessitate the things which are to take place." Also Chaucer, Troil. and Cres., IV., 995:--

"Eke, this is an opinion of some
That have hir top ful high and smoth ishore;
Thei sain right thus; that thing is nat to come
For-that the prescience hath sene before,
That it shal come : hot thei Sam that therefore
That it shall come, therefore the purveiaunce
Wote it beforne withooten ignoraunce.
And in this maner, this necessite,
Retourneth in his place contrary, againe;
For nedefolly, behoveth it nat be,
That thilke thinges fallen in certaine
That ben purveyed: but, nedefully, as thei saine,
Behoveth it, that thinges which that fall,
That thei in certaine ben purveyed all :
"I mene, as though I laboured me in this,
To enquire which thing cause of which thing be,
As whether that the prescience of God is
The certaine cause of the necessite
Of thinges that to comen be, parde,
Or, if necessite of thing coming
Be the cause certaine of the purveying?
"But, now, ne enforce I me not, in shewing
How the order of the causes stant; but wot I,
That it behoveth that the befalling
Of thinges, wiste before certainly,
Be necessarie--al seme it not therby
That prescience put falling necessayre
To thing to come, al fal it foule or faire:
"For, if there sit a man yonde on a see,--

Than by necessite behoveth it
That, certes, thine opinion sothe be
That wenest or conjectest that he sit.
And, furtherover, now ayenwarde yet,--

Lo, right so is it on the part contrarie;
As thus; now herken, for I wol nat tarie:
"I say, that if the opinion of the
Be sothe, for-that he sit; than say I this,
That he mote sitten, by necessite.
And thus necessite, in either, is.
For in him nede of sitting is, iwis;
And in the, nede of sothe: and thus, forsothe,
There mote necessite ben in you bothe.
"But thou maist saine, the man sit nat therefore
That thine opinion of his sitting soth is:
But, rather, for the man sate there before,
Therefore is thine opinion sothe iwis:
And I say, though the cause of so the of this
Cometh of his sitting ; yet necessite
Is enterchaunged bothe in him and the."

Longfellow (1897), Par. 17.046

As Hippolytus was banished from Athens on the false and cruel accusations of Phaedra, his step-mother, so Dante shall be from Florence on accusations equally false and cruel.

Longfellow (1897), Par. 17.050

By instigation of Pope Boniface VIII. in Rome, as Dante here declares. In April, 1302, the Bianchi were banished from Florence on account or under pretext of a conspiracy against Charles of Valois, who had been called to Florence by the Guelfs as pacificator of Tuscany. In this conspiracy Dante could have had no part, as he was then absent on an embassy to Rome. Dino Compagni, Cron. Flor., II., gives a list of many of the exiles. Among them is "Dante Aldighieri, ambassador at Rome;" and at the end of the names given he adds, "and many more, as many as six hundred men, who wandered here and there about the world, suffering much want.'' At first, the banishment was for two years only but a second decree made it for life, with the penalty that, if any one of the exiles returned to Florence, he should be burned to death. On the exile of Dante, M. Ampère has written an interesting work under the title of Voyage Dantesque, from which frequent extracts have been made in these notes. "I have followed him, step by step," he says, ''in the cities where he lived, in the mountains where he wandered, in the asylums that welcomed him, always guided by the poem, in which he has recorded, with all the sentiments of his soul and all the speculations of his intelligence, all the recollections of his life ; a poem which is no less a confession than a vast encyclopaedia." See also the Letter of Frate Ilario, the passage from the Convito, and Dante's Letter to a Friend, among the Illustrations to Inferno.

Longfellow (1897), Par. 17.052

Boethius, Cons. Phil., I. Prosa 4, Ridpath's Tr. : "But my miseries are complete, when I reflect that the majority of mankind attend less to the merit of things, than to their fortuitous event and believe that no undertakings are crowned with snccess, but such as are formed with a prudent foresight. Hence it is, that the unprosperous immediately lose the good opinion of mankind. It would give me pain to relate to you the rumours that are flying among the people, and the variety of discordant and inconsistent opinions entertained concerning me.

Longfellow (1897), Par. 17.053

At the beginning of Inf. XXVI. Dante foreshadows the vengeance of God that is to fall on Florence, and exclaims :--

"And if it now were, it were not too soon;
Would that it were, seeing it needs must be
For 'twill aggrieve me more the more I age."
For an account of these disasters see Inf. XXVI. Note 9.

Longfellow (1897), Par. 17.058

Upon this passage Mr. Wright, in the notes to his translation, makes the following extracts from the Bible, Shakespeare, and Spenser:-- Ecclesiasticus xxix. 24 and x1. 28, 29 : "It is a miserable thing to go from house to house; for where thou art a stranger, thou darest not open thy mouth. Thou shalt entertain, and feast, and(have no thanks: moreover, thou shalt hear bitter words. . . .These things are grievous to a man of understanding, --the upbraiding of house-room, and reproaching of the lender." "My son, lead not a beggar's life, for better it is to die than to beg. The life of him that dependeth on another man's table is not to be counted for a life." Richard II., III. 1:--

"Myself
Have stooped my neck under your injuries
And sighed my English breath in foreign clouds,
Eating the bitter bread of banishment."
Spenser, Mother Hubbard's Tale,
"Full little knowest thou, that hast not tried,
What Hell it is, in suing long to bide :
To lose good days, that might be better spent;
To waste long nights, in pensive discontent;
To speed to-day, to be put back to-morrow;
To feed on hope, to pine with fear and sorrow;
To have thy Prince's grace, yet want her Peer's,
To have thy asking, yet wait many years;
To fret thy soul with crosses and with cares;
To eat thy heart with comfortless despairs;
To fawn, to crouch, to wait, to ride, to run,
To spend, to give, --to want,--to be undone."

Longfellow (1897), Par. 17.062

Among the fellow-exiles of Dante, as appears by the list of names preserved, was Lapo Salterello, the Florentine lawyer, of whom Dante speaks so contemptuously in Canto XV. 128. Benvenuto says he was "a litigious and loquacious man, and very annoying to Dante during his exile. Altogether the company of his fellow-exiles seems to have been disagreeable to him, and it better suited him to "make a party by himself."

Longfellow (1897), Par. 17.066

Shall blush with shame.

Longfellow (1897), Par. 17.071

Bartolommeo della Scala, Lord of Verona. The arms of the Scaligers were a golden ladder in a red field, surmounted by a black eagle. "For a tyrant," says Benvenuto, "he was reputed just and prudent."

Longfellow (1897), Par. 17.076

Can Grande della Scala, at this time only nine years old, but showing, says Benvenuto, "that he would be a true son of Mars, bold and prompt in battle, and victorious exceedingly."; He was a younger brother of Bartolommeo, and became sole Lord of Verona in 1311. He was the chief captain of the Ghibellines, and his court the refuge of some of the principal of the exiles. Dante was there in 1317 with Guido da Castello and Uguccione della Faggluola. To Can Grande he dedicated some cantos of the Paradiso, and presented them with that long Latin letter so difficult to associate with the name of Dante. At this time the court of Verona seems to have displayed a kind of barbaric splendour and magnificence, as if in imitation of the gay court of Frederick II. of Sicily. Arrivabene, Comento Storico, III. 255, says: "Can Grande gathered around him those distinguished personages whom unfortunate reverses had driven from their country; but he also kept in his pay buffoons and musicians, and other merry persons, who were more caressed by the courtiers than the men famous for their deeds and learning. One of the guests was Sagacio Muzio Gazzata, the historian of Reggio, who has left us an account of the treatment which the illustrious and unfortunate exiles received. Various apartments were assigned to them in the palace, designated by various symbols; a Triumph for the warriors; Groves of the Muses for the poets; Mercury for the artists; Paradise for the preachers; and for all, inconstant Fortune. Can Grande likewise received at his court his illustrious prisoners of war, Giacomo di Carrara, Vanne Scornazano, Albertino Mussato, and many others. All had their private attendants, and a table equally well served. At times Can Grande invited some of them to his own table, particularly Dante, and Guido di Castel of Reggio, exiled from his country with the friends of liberty, and who for his simplicity was called 'the simple Lombard.'" The harmony of their intercourse seems finally to have been interrupted, and Dante to have fallen into that disfavour, which he hints at below, hoping that, having been driven from Florence, he may not also be driven from Verona:--

"That, if the dearest place be taken from me,
I may not lose the others by my songs."
Balbo, Life of Dante, Mrs. Bunbury's Tr., II.. 207, says : "History, tradition, and the after fortunes of Dante, all agree in proving that there was a rupture between him and Cane; if it did not amount to a quarrel, there seems to have been some misunderstanding between the magnificent protector and his haughty client. But which of the two was in fault ? I have collected all the memorials that remain relating to this, and let every one judge for himself. But I must warn my readers that Petrarch, the second of the three fathers of the Italian language, showed much less veneration than our good Boccaccio for their common predecessor Dante. Petrarch speaks as follows : 'My fellow-citizen, Dante Alighieri, was a man highly distinguished in the vulgar tongue, but in his style and speech a little daring and rather freer than was pleasing to delicate and studious ears, or gratifying to the princes of our times. He then, while banished from his country, resided at the court of Can Grande, where the afflicted universally found consolation and an asylum. He at first was held in much honour by Cane, but afterwards he by degrees fell out of favour, and day by day less pleased that lord. Actors and parasites of every description used to be collected together at the same banquet; one of these, most impudent in his words and in his obscene gestures, obtained much importance and favour with many. And Cane, suspecting that Dante disliked this, called the man before him, and, having greatly praised him to our poet, said : "I wonder how it is that this silly fellow should know how to please all, and should be loved by all, and that thou canst not, who art said to be so wise!" Dante answered: "Thou wouldst not wonder if thou knewest that friendship is founded on similarity of habits and dispositions."' "It is also related, that at his table, which was too indiscriminately hospitable, where buffoons sat down with Dante, and where jests passed which must have been offensive to every person of refinement, but disgraceful when uttered by the superior in rank to his inferior, a boy was once concealed under the table, who, collecting the bones that were thrown there by the guests, according to the custom of those times, heaped them up at Dante's feet.When the tables were removed, the great leap appearing, Cane pretended to show much astonishment, and said, Certainly, Dante is a great devourer of meat.' To which Dante readily replied, 'My lord, you would not have seen so many bones had I been a dog (cane).'" Can Grande died in the midst of his wars, in July, 1329, from drinking at a fountain. A very lively picture of his court, and of the life that Dante led there, is given by Ferrari in his comedy of Dante a Verona.

Longfellow (1897), Par. 17.082

The Gascon is Clement V., Archbishop of Bordeaux, and elected Pope in 1305. The noble Henry is the Emperor Henry of Luxemburg, who, the Ottimo says, "was valiant in arms, liberal and courteous, compassionate and gentle, and the friend of virtue." Pope Clement is said to have been secretly his enemy, while publicly he professed to be his friend ; and finally to have instigated or connived at his death by poison. See Purg. VI. Note 97. Henry came to Italy in 1310, when Can Grande was about nineteen years of age.