was to seek its own perfection in likeness to time Divine. This end was attained through that knowledge of God of which the soul was capable, and through love which was in proportion to knowledge. Virtue depended on the free will of man; it was the good use of that will directed to a right object of love. Two lights were given to the soul for guidance of the will: the light of reason for natural things and for the direction of the will to moral virtue the light of grace for things supernatural, and for the direction of the will to spiritual virtue. Sin was the opposite of virtue, the choice by the will of false objects of love; it involved the misuse of reason, and the absence of grace. As the end of virtue was blessedness, so the end of sin was misery.
The cornerstone of Dante's moral system was the Freedom of the Will; in other words, the right of private judgment with the condition of accountability. This is the liberty which Dante, that is man, goes seeking in his journey through the spiritual world. This liberty is to be attained through the right use of reason, illuminated by Divine Grace; it consists in the perfect accord of the will of man with the will of God.
With this view of the nature and end of man Dante's conception of the history of the race could not be other than that its course was providentially ordered. The fall of man had made him a just object of the vengeance of God; but the elect were to be redeemed, and for their redemption the history of the world from the beginning was directed. Not only in his dealings with the Jews, but in his dealings with the heathen was God preparing for the reconciliation of man, to be finally accomplished in his sacrifice of Himself for them. The Roman Empire was foreordained and established for this end. It was to prepare the way for the establishment of the Roman Church. It was the appointed instrument for the political governument of men. Empire and Church were alike divine institutions for the guidance of man on earth.
The aim of Dante in the Divine Comedy was to set forth these truths in such wise as to affect the imaginations and touch the hearts of men, so that they should turn to righteousness. His conviction of these truths was no mere matter of belief; it had the ardor and certainty of faith. They had appeared to him in all their fulness as a revelation of the Divine wisdom. It was his work as poet, as poet with a divine commission, to make this revelation known. His work was a work of faith; it was sacred; to it both Heaven and Earth had set their hands.
To this work, as I have said, the definiteness and the limits of the generally accepted theory of the Universe gave the required frame. The very narrowness of this scheme made Dante's design practicable. He had had the experience of a man on earth. He had been lured by false objects of desire from the pursuit of the true good. But Divine Grace, in the form of Beatrice, who had of old on earth led him aright, now intervened and sent to his aid Virgil, who, as the type of Human Reason, should bring him safe through Hell, showing to him the eternal consequences of sin, and then should conduct him, penitent, up the height of Purgatory, till on its summit, in the Earthly Paradise, Beatrice should appear once more to him. Thence she, as the type of that knowledge through which comes the love of God, should lead him, through the Heavens up to the Empyrean, to the consummation of his course in the actual vision of God.
Aids to the Study of the Divine Comedy
The Essay by Mr. Lowell, to which I have already referred (Dante, Lowell's Prose Works, vol. iv.) is the best introduction to the study of the poem. It should be read and re-read.
Dante, an essay by the late Dean Church, is the work of a learned and sympathetic scholar, and is an excellent treatise on the life, times, and work of the poet.
The Notes and Illustrations that accompany Mr. Longfellow's translation of the Divine Comedy form an admirable body of comment on the poem.
The Rev. Dr. Edward Moore's little volume, on The Time-References in the Divina Cominedia (London, 1887), is of great value in making the progress of Dante's journey clear, and in showing Dante's scrupulous consistency of statement. Dr. Moore's more recent work, Contributions to the Textual Criticism of the Divina Commedia (Cambridge, 1889), is to be warmly commended to the advanced student.
These sources of information are enough for the mere English reader. But one who desires to make himself a thorough master of the poem must turn to foreign sources of instruction: to Carl Witte's invaluable Dante-Forschungen (2 vols. Halle, 1869); to the comment, especially that on the Paradiso, which accompanies the German translation of the Divine Comedy by Philalethes. the late King John of Saxony; to Bartoli's life of Dante in his Storia della Letteratura Italiana (Firenze, 1878 and subsequent years), and to Scartazzini's Prolegomeni della Divina Commedia (Leipzig, 1890). The fourteenth century Comments, especially those of Boccaccio, of Buti, and of Benvenuto da Imola, are indispensable to one who would understand the poem as it was understood by Dante's immediate contemporaries and successors. It is from them and from the Chronicle of Dante's contemporary and fellow-citizen, Giovanni Villani, that our knowledge concerning many of the personages mentioned in the Poem is derived.
In respect to the theology and general doctrine of the Poem, the Summa Theologica of St. Thomas Aquinas is the main source from which Dante himself drew.
Of editions of the Divina Commedia in Italian, either that of Andreoli, or of Bianchi, or of Fraticelli, each in one volume, may be recommended to the beginner. Scartazzini's edition in three volumes is the best, in spite of some serious defects, for the deeper student.
Hell
