Abstract
This chapter gives a reading of cantos 1–9 of Paradiso, looking at the prologue, in canto 1, and at the arrival in the Moon, in Mercury, and in Venus. These three heavens are those that are still within the shadow of the earth, and so reflect, more than the later ones, the frailties and residual earthiness of those seen within. The weakness of will of the nuns, the pursuit of fame in Mercury, and the sexual indulgence within Venus are all discussed, along with many other matters: the place the poem gives to women; the importance of Empire; the contemporary political situation that so ensnared Dante; and the failure of politics, discussion of which is complemented, in canto 9, by the failure of the Papacy.
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Notes
- 1.
Lindberg discusses Plotinus on ‘light as the form of all corporeal substance’ (Lindberg: 11). Any substance is a composite of matter and form, a point essential for Paradiso. Incorporeal substances include Aristotle’s prime mover, and the intelligences that move the heavenly spheres: they comprise bare form (Lindberg: 7–8.) Light is, in Aristotle’s successors, ‘spiritual matter that can receive spiritual forms to produce spiritual (and hence incorporeal) substances’ (8): a spiritual embodiment of form.
- 2.
For Marsyas, see Wind: 171–176, Bull: 301–307. Seznec, 105, 249, reads Marsyas as resistant matter. For Dante’s Ovid, see Reynolds: 21–55.
- 3.
- 4.
Averroes’ De substantia orbis argues that some parts of the moon, where matter is denser, make the sun’s rays shine back; lighter parts are where material is more rare; here, the light shines through. See Dahlberg 1983: lines 16707–17038, pp. 281–286.
- 5.
For Charles of Anjou outside these cantos, see Inf. 19. 98–99 (see below); Purgatorio 7.124–129, 20.79–81; Paradiso 19.127–129, 20.62, 63; Convivio 4.6; and DVE 1.12.
- 6.
Reynolds and Sayers: 51–52. The Emperor following was Ludwig IV of Bavaria (1282–1347), crowned King of the Germans in 1314, King of Italy in 1327, and Holy Roman Emperor in 1328. Joan Ferrante 1984: 27–28, 38, 119–121, considers Ludwig in relation to the DXV of Purg. 33.37–44.
- 7.
- 8.
- 9.
Canto 7 continues with three lines of Latin mixed with Hebrew, contrasting with the incoherent opening of Inferno 7, and including a form of utterance that comes when one line has only three words: ‘superillustrans claritate tua’ (7.2). Further examples of these single lines in Dante will be noted.
- 10.
- 11.
For Constantine, see Grigg and Kelley 2012: 3–31; for the letter, Unn Falkeid 2017: 25–51, Davis 1975: 411–433. See Inf. 19.115–117, 27.94–97, Purg. 32.124–9, and Ferrante 1984: 3–43, noting that the Donation was interpreted to mean that the Papacy had imperial powers (29); for the Donation and Monarchia 3.10, Park 2012: 67–161.
- 12.
See further, canto 27.61–63, and Monarchia 2.9.18. For Scipio in Dante, see Inf. 31.115–117, addressing Antaeus (using Pharsalia 4.593–660), and Purg. 29.116. Hollander and Rossi 1986: 59–82 discuss these names, and Scipio.
- 13.
Davis 1957: 4; see also Chap. 4. In Ep. VI, Dante calls Florentines the ‘most wretched offshoot of Fiesole’ (Toynbee 81: cp. Inf. 15.61–62, 73). For Republican themes, see Davis 1974: 30–50 on Ptolemy of Lucca, and Davis 1984: 198–223. That Dante so encountered Remigio de Girolami (1235–1319) is controversial: see essays by Luca Bianchi, Robert Black, and John C. Barnes in Barański and Pertile 2015: 167–168, 273–274, 359–360. See Silverstein 1938: 326–349, for Dante’s reading of Roman history, noting that Aeneid 6.756–853, giving that history, was Augustine’s source. He discusses Ptolemy of Lucca’s republicanism (and monarchism as regards the Pope). See ‘Brunetto Latini and Dante’, Davis 1984: 166–197.
- 14.
Shaw, Monarchia , 30, quoting City of God 4.4. See her notes on Augustine, and Davis 1957: 47–68 on Dante, Augustine, and Orosius; ‘Augustine tried to demolish the myth of a universal and eternal Rome; Orosius attempted to christianise it’ (62). Davis thinks Dante lacked direct knowledge of Livy (47).
- 15.
See Wetherbee 2008: 61–96 for Lucan, noting Statius’ Silvae 2.7.79–80; Statius imagines the ‘Aeneid itself’ doing homage to Lucan (162). It is assumed that Dante did not know the Silvae.
- 16.
Curio, subject of Phars. 1.268–292, concludes Book Four meeting his death in battle in Africa, fighting Juba, King of Numidia, who owed his throne to Pompey; Lucan judges him, noting his flow of rhetoric, and bribery (Phars. 4.799–824), Mercurial qualities.
- 17.
Hershkowitz 1998: 231–246; she stresses Caesar’s madness, 216–218, and finds Cato mad in his virtue.
- 18.
This gives the poem’s title; see Braund in Pharsalia: xxxviii–xxxix, quoting 9.980–986.
- 19.
Monarchia 1.16.1–3. Shaw, Monarchia 28 says that this is the argument of Orosius, Hist. 3, 8, and 6.22. Compare the argument of Convivio 4.5.
- 20.
- 21.
Charles of Anjou was brother of Louis IX of France (1214–1270). He possessed Provence, by marriage (see below), and, invited by Pope Urban IV to assume the crown of Naples and Sicily, defeated Manfred, inaugurating Angevin rule there. Wanting Emperorship of the Latin empire, including Constantinople, captured in the Fourth Crusade (1204), he made himself King of Jerusalem (1277): that is, ruler of a crusader state created after the First Crusade. Michael VIII Palaeologos (1223–1282) reclaimed Constantinople in 1261. Charles II felt, like him, a right to Sicily, which the father lost after 1282 (Dunbabin 1998: 99–113). Sicily passed to the Aragonese, who were backed by the Papacy; See Inf. 19. 98–99 and Runciman 1961: 224–230.
- 22.
Perhaps meaning the battle of Montecatini in 1315, between Ghibelline Pisa and the Guelf Florentines; Life 193–4.
- 23.
- 24.
Frank 2007: 185–206 recalls how parallels were found between Monophysites (mainly living in Egypt and the Eastern provinces of the Empire) and Muslims (187–188). But see Frend, 351–359.
- 25.
- 26.
See Bloch 1991: 173–178 on Bataille and Denis de Rougemont on courtly love.
- 27.
Her importance appears in 1.223–304, when Jupiter outlines the history of Rome; in 1. 305–417, in 1.657–90; in 2. 588–625; in 4. 90–128 when she conspires with Juno over Dido, securing Dido’s downfall; in 5. 779–826; 8. 370–415 and 8. 608–731; 10. 331–2; 12. 411–29 and 786–7.
- 28.
- 29.
Quinn 1968: 225 notes Octavian’s putative practising of human sacrifice; see Aeneid, 1. 415–7; 4. 60–67; 8. 714–19.
- 30.
Venus has a smaller sphere, the epicycle, attached to its deferent—i.e. the circle forming the sphere. The epicycle’s centre is on the deferent’s circumference. With Venus, the two motions interreact when the star is inside the circumference of the deferent, and the star seems to be stationary, or to be retrograde, and then moves forward again. Epicycle theory accounted for these oscillations, which relate to the position of the sun as if some special charge was involved then; the planet being at its most unstable when directly opposite it. Its retrograde and forwards movement makes it seem to be before or behind the sun, at its brow (the morning star, Lucifer) or at its nape (the evening star, Hesperus), in either case destabilising the masculine. See Orr 1956: 138–143.
- 31.
See Mazzotta 1993: 56–74, and Holmes 2008, for Beatrice and the ‘donna gentile’, and Pertile 2005: 104–114, and Ferrante 1975: 129–152. No single topic, nor addressee may be recovered by positing a revision of the Vita Nuova , though that might have happened: Maria Corti’s 1983 arguments remain compelling for finding internal division in the Convivio itself, qualifying the confidence in Philosophy from Books 2 and 3 to 4; she follows Nardi and Pietrobono for the revision. See Hardie 1960: 359–370, and Barnes and Barański 1978: 359–370.
- 32.
- 33.
- 34.
See Topsfield 1975: 213–215, Paterson 1995: 198–199, and discussion of Arnaut Daniel, 186–206, noting Dante’s admiration (DVE, 2.2.9, 2.6.5–6, 2.20.2, and Purgatorio. 26.115–148). See Smith 1980: 99–109. For the transgressiveness, see Roger Dragonetti 1977: 227–252. For the sestina, see Simonelli 1973: 131–144. Jernigan 1974: 127–151 sees the poem as comprising sexual punning solely. The limiting absence of an unconscious in Jernigan’s reading is discussed by Cholakian 1990: 138–154.
- 35.
Hyde 1966: 1, 2. For Ezzelino in relation to Frederick II’s attack on the Lombard league, see Larner, pp. 30, 31; for the crusade against him by Pope Alexander IV, Larner p. 39: he was seen as an ‘antichrist’. Innocent IV (Pope, 1243–1254) called Ezzelino ‘persecutor of the Faith and favourer of heretics’ as though he was a Cathar. Larner notes Ezzelino’s father (the ‘radice’ of 9.31) as being accused of heresy, i.e. of Catharism. See C.W. Previté-Orton 1952: 699, and Hyde 1973: 82, 108, 122–3, 150.
- 36.
Perhaps Folco writing in Occitan evokes a more complete Sordello. Dante seems to have been ambivalent about Sordello, unsurprising if his association with Ezzelino is considered (Barański 1993: 80–97). On Sordello see Barolini 1984: 153–73, Ferrante 1984: 216–8. She (270–71), associates each of the figures who speak in cantos 8 and 9 with poetry (270–271); further, see Bergin 1965: 15–30.
- 37.
Folco’s cominciato ‘Tan m’abellis’, quoted in De Vulgari Eloquentia 2.5.6, is re-heard when Dante begins Arnaut’s words with the same phrase (Purg. 26.140), as if aligning the poets. Folco may have been earlier, historically, and ‘Tan m’abellis’ is equally the poet of ‘fin’amors’ (line 6), while possessing a self-conflictual sense of not loving wisely (line 33). See Hill and Bergin 1973: no. 96, and discussion of Folquet’s vida: for a translation of ‘Tan m’abbelis’, see Thomas 2015: 65–68.
- 38.
For Dido and Phyllis, see Ovid, Ars Amatoria 3. 37–40, Remedia Amoris 55–58, and the Roman de la Rose, 13173–13214. For Phyllis as an example of ‘amor stultus’, see Chaucer’s Legend of Good Women F.2493–2554, and Delany 1994: 221–25.
- 39.
Historians sceptical of the Cathars as a coherent movement influenced by the Bogomils include Pegg 2003, Pegg 2008, and Moore 2014. For contrary views, see Lambert 1998, Barber 200l; see Sennis 2016, especially essays by Peter Biller (274–304), and Hamilton, 131–150, and de Rougemont 1983: 75–91; and for the Albigensian Crusade, Hamilton 1981, stressing the role of Dominic; Riley-Smith 1987: 133–139.
- 40.
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Tambling, J. (2021). Within the Shadow of the Earth. In: The Poetry of Dante's Paradiso. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-65628-7_2
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DOI: https://doi.org/10.1007/978-3-030-65628-7_2
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Publisher Name: Palgrave Macmillan, Cham
Print ISBN: 978-3-030-65627-0
Online ISBN: 978-3-030-65628-7
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