Canto Xxvii. Opens with a Tremendous Invective, Put Into the Mouth of

St. Peter, against the corruption of the Papacy; a passage which incidentally contains an important piece of evidence with regard to the date at which the later cantos of the Paradise were written. A bitter allusion to "men of Cahors" can have been evoked only by the election of John XXII., who was from that city; and he became Pope in 1316. After this the whole multitude of Saints ascend to the highest heaven; but before Dante follows, Beatrice makes him look down once more, and he perceives that since his entry into this sphere he has moved with the diurnal rotation through an arc of forty-five degrees. Then they ascend into the sphere of the First Motion, where place and time no longer exist. From its movement time is measured; and its place is in the Divine intelligence only. Here the Empyrean, or highest Heaven, comes into view; at first as a point of intense brilliancy round which nine circles are revolving. These represent the Angelic hierarchies, and their places with regard to the central point are in inverse order to that of the spheres which they move. Beatrice takes occasion from them to instruct Dante upon some points relating to the creation and functions of the angels, and incidentally, upon the creation of form and matter, and their combination in the visible universe. The passage (Canto xxix.) is difficult; but is so magnificent in its diction as to deserve careful study. Dante has nowhere else succeeded so completely in clothing with poetry the dry bones of scholastic theology. The discussion, by dealing with several disputed points, gives occasion for some stringent remarks on the preachers of the time.

They now rise to the highest heaven, outside of all the spheres, in which all the blessed have their true place. At first Dante is aware of light only, but gradually a fresh power of sight comes to him, and he sees a river, from and to which bright sparks are ever issuing and returning. The banks are brilliant with flowers. At the command of Beatrice he bows down and drinks, and at once sees the river as a lake of light, the flowers on the banks as concentric rows of saints seated on thrones, and the flitting sparks as angels. At this point Beatrice leaves Dante, after a few scathing words in reference to the "covetousness" of the Papacy, which has put the world out of joint--words which may be taken as summing up in brief all the passages throughout the poem in which political affairs are touched upon. With this, if we except one bitter jibe at Florence (xxxi. 39) all controversial matters are dismissed, and the last three cantos of the poem are devoted to a description, rising ever in sublimity, of the joys and mysteries of Heaven.

The "soldiery of heaven" appears in the form of a vast white rose, whose petals are the seats on which the saints sit. On one hand these are filled, being occupied by holy men and women belonging to the old dispensation: while on the other the number of the elect has still to be accomplished. Beatrice having gone back to her place among the blessed beside Rachel, the task of escorting Dante is entrusted to St. Bernard, who points out where some of the more eminent have their stations. As throughout the poem, all is arranged with order and symmetry. The junction between the Old and New Testaments is indicated by the position assigned to Our Lady on one side of the circle, and in the highest row, and St. John the Baptist, who is diametrically opposite to her. Below her sit in order a series of Christ's ancestresses Eve, Rachel, Sarah, Rebekah, Ruth; Adam is on her left, St. Peter on her right, beyond them Moses and St. John the Evangelist. On either hand of the Baptist sit St. Anne and St. Lucy, and below him a line of founders of orders and other teachers; the lower circles are filled with the spirits of children.

At the close of his enumeration of these chief personages, St. Bernard observes that the time of Dante's slumber is nearly at an end, and that they must, "like a good tailor, cut the coat according to the cloth." In these three lines are two very noticeable points. First, the word "slumber," implying that the whole journey through the other world has been performed in a dream; and secondly, the bold use, at perhaps the most exalted moment of the whole poem, of a trivial, almost vulgar, figure of speech. We meet with other instances of this in the Paradise, and they are eminently characteristic of the mediaeval mind. The subject is too wide to be discussed here; but readers may be reminded of the numerous examples which the architecture of the period shows, in which grotesque or even indecent figures are introduced among the ornamental work of sacred buildings.

At the beginning of the last canto, St. Bernard, in an address of exquisite beauty (of which Chaucer, in the Second Nun's Tale has given an almost equally exquisite rendering), appeals to the Virgin--who, it will be remembered, is throughout represented as taking a special interest in Dante--for her aid to him in his last and crowning experience. Thus succoured, he is able to gaze upon the Supreme Light; and in a flash there is revealed to him a full comprehension of all fundamental truths, first those of metaphysics, then those of faith. He understands for a moment the whole composition of the universe, and then the mysteries of the Incarnation and the Trinity. The intuition is momentary, and leaves merely the memory of a memory. But the lasting effect is the entire union of his will with the Divine will, and herein, we must understand him to imply, is found the salvation the attainment of which has been the ultimate aim and object of his whole journey.

Many touches in this concluding passage bear a strong resemblance to what seems to have been the teaching of the contemporary German mystics. It would be interesting to inquire how far Dante can have been acquainted with any of the writings of that school. If any connection can be traced, it may throw light on several obscure points.

It remains to be added that the Commedia was first printed at Foligno in 1472. Editions followed in quick succession from Jesi, Mantua, and Naples. The first Venetian edition is that of Vindelin of Spires, in 1477; the first Florentine, that with Landino's commentary, in 1481. It was printed several times more before 1500, and constantly in the sixteenth century. We have several commentaries dating from a period only later by a few years than Dante's death.

FOOTNOTES:

Not only this allusion, but the occurrence, in this and other parts of the poem, of several words used in that district makes it almost certain that Dante was very familiar with the country round about Trent. Doubtless he would visit it from Verona.

See p. 79.

See p. 36.

It seems never to have been noticed that, as every line from the surface to the centre is perpendicular, a descent by slopes, such as is represented, would really be impossible.

See p. 34.

A late legend, to which some eminent writers have given too easy credence, does actually assert that Dante did go to Genoa, in the suite of Henry VII., about the end of 1311, and there was ill-used by some of Branca d'Oria's friends or domestics. But none of the early commentators knows anything of this tale.

But see p. 42.

See pp. 48-51.

See p. 38.

See p. 70.

Note that cupidigia is, in Dante's scheme, the vice opposed to giustizia, that which debases nations as righteousness exalts them.

See also p. 46.