be set by the concluding cantos of the Paradiso, and
especially by that exquisite passage which opens
Canto xviii., where some bitter thought of vengeance
enters into Dante's mind, but is instantly dispelled
by the words of Beatrice : niuta pensier, change thy
thought. This muta pensier is doubtless the key-note
to the poet's latest years ; and to this same epoch
may, possibly, be ascribed that sonnet addressed to
Giovanni Querini, in which Dante rejoices that his
bitter rancour is dispelled and that his thoughts are
already absorbed in the anticipation of Paradise.
328
DANTE'S LETTERS
Lo Re, che nierta i suoi servi a ristoro
Con abboudanza, e vince ogni misura,
Mi fa lasciare la fiera rancura,
E drizzar gli occhi al sommo concistoro.
E qui pensando al glorioso coro
De' cittadin della cittade pura
Laudando il Creatore, io creatura
Di piu laudarlo sempre m'innamoro.
Cbfe s'io contemplo il grau premio venturo,
A che Dio chiama la cristiana prole,
Per me nieiite altro cbe quelle si vuole :
Ma di te, caro amico, si mi duole,
Cbe non rispetti al secolo future,
E perdi per lo vano il ben sicuro.
This sonnet has been very beautifully translated
by Dante Rossetti in his Dante and his Circle: —
The King by whose rich grace His servants be
With plenty bej-ond measure set to dwell
Ordains that I my bitter wrath dispel
And lift mine eyes to the great consistory ;
Till, noting how in glorious quires agree
The citizens of that fair citadel,
To the Creator I His creature swell
Their song, and all their love possesses me.
So, when I contemplate the great reward
To which our God has called the Christian seed,
I long for nothing else but only this.
And then my soul is grieved in thy regard,
Dear friend, who reck'st not of thy nearest need,
Renouncing for slight joys the perfect bliss.
Its authenticity is not, indeed, by any means
certain ; but it matters little. We need no sonnet
to show us the mind of the poet of the Paradiso, now
that his life was drawing to an end. His last earthly
labours were spent in an attempt to establish peace
amongst men ; and, when he returned from Venice
to Ravenna to die, his immortal work was already
sealed with the starst
329
APPENDIX
TWO EARLY INTERPRETATIONS OF
THE VELTRO
ABOUT three years after Dante's death, Ser
Graziolo dei Bambaglioli, then Chancellor of
Bologna, published his famous commentary upon the
Inferno. His position, at the very beginning of criti-
cal study of the Divina Cominedia, gives peculiar
interest and importance to his attempt to solve the
problem, perhaps insoluble, of what Dante really
meant by his prophecy of the coming of the Veltro^
It is needless to say that for him the Wolf is
Cupidity, radix omnium malorum, and that no
anticipation of modern political interpretations is.
to be found in his work.
Molti son gli animali, a cui s' ammoglia,
E piu saranno ancora, infin che il Veltro
Verri, che la fara morir con doglia.
Questi non cibera terra nfe peltro,
Ma sapienza e amore e virtute,
E sua nazion sari ti-a feltro e feltro.
Di quell' umile Italia fia salute,
Per cui mori la vergine Cammilla,
Eurialo, e Turno, e Niso di ferute.
Questi la caccera per ogni villa,
Fin che I'avri rimessa nell' inferno,
Li onde invidia prima dipartilla.
Inf. i. 100.»
^ Many are the animals with whom she [the Wolf] weds,
And more they shall be still, until the Greyhound
Comes, who shall make her lierish in her pain.
333
APPENDIX
Graziolo mentions that a great variety of views
were held even then upon these lines {varii varia
â– sentiant), but declares that they ought clearly to be
understood in two ways, in a divine sense and in a
human sense, both of which he works out in detail.
In the divine sense, this Veltro is that Divine and
Ineffable Wisdom, of which it is w^ritten, " Behold
the Lamb of God, behold Him who taketh away the
sin of the world," and, " He shall come again to
judge both the living and the dead " ; and Graziolo
sees this further confirmed in the verse about earth
and j)elf, for no man can be free from sin save the
Son of God.^ He refers this driving back of the
Wolf to Hell to the Last Judgment, interpreting
tra feltro e feltro as inter sceleratos impios et pec-
catores, these being figured by " felt " as an indiffer-
ent cloth, pannus vilissimus. In the human and
more immediate sense, the Veltro is some Pope or
Emperor, or some other hero who will arise, lofty
in prudence, sublime in virtue and authority, under
He shall not feed on either earth or pelf,
But upon wisdom and on love and virtue ;
'Twixt Feltro and Feltro shall his nation be;
Of that low Italy shall he be the saviour,
On whose accoiint the maid Camilla died,
Euryalus, Turnus, Nisus, of their wounds ;
Through every city shall he hunt her down,
Until he shall have driven her back to Hell,
There from whence envy first did let her loose.
The vlrtute of line 10-1 should perhaps be rendered Power:
power, wisdom, love, being the attributes of the three Persons of the
Blessed Trinit3'. To thus \vi'ite Feltro for feltro, as most modern
editors do, is to take as proved one special interpretation of a veiy
difficult question.
' The line maj-, however, refer to our Lord's words to Pilate :
" My kingdom is not of this world."
334
APPENDIX
whose wise and just rule men will walk in the paths
of righteousness and truth, and wickedness will be
confounded. By the influence of the heavens this
future leader or prince is to come into the world, and
establish universal peace beneath his sway, as under
Augustus when our Lord was born. In this sense,
we are to understand by feltro e feltro that this wise
and just ruler is to spring from a humble stock ;
" for since felt is a very lowly material, so by it are
figured his parents and race."
This rare medifeval puzzle had lost none of its
fascination when Benvenuto da Imola lectured, half
a century later : " What then is this Veltro,'' he asks,
*' about which many have said false and frivolous
things, and about which there are so many conten-
tions and opinions?" Benvenuto aptly refers his
hearers to Virgil's fourth Eclogue, where he speaks
of the birth of a child who shall reform the world,
and beneath whom the golden age will be renewed :—
Iain redit et Virgo, redeunt Saturnia regua ;
lam nova progenies ctelo demittitur alto;
and to Purgatorio xxii. 70, where Dante, through
Statins, renders the lines into Italian : —
Secol si rinnuova;
Torna gitistizia, e primo tempo umauo,
E progenie discende dal ciel nuova.
Benvenuto holds that Dante wishes to imitate this
Virgilian passage, and that just as Virgil's lines had
been interpreted in two senses, the one referring to
the nativity of Christ and the other to the birth of
a child of Octavianus, so Dante's x^rophecy of the
Veltro is to be understood both of Christ coming at
the day of Judgment and of a future Roman Prince,
who will reign in all wisdom and virtue, and punish
335
APPENDIX
the avarice of the pastors of the Church. Benvenuto
scorns the notion that feltro can possibly refer to a
place, Feltre or Montefeltro, and interprets it as the
heavens ; Christ will come in the sky to judge the
world, and the Roman Prince will be born under a
good constellation and happy conjunction of stars.
It will be observed that this explanation is strongly
supported by Purgatorio xx. 13, where it is distinctly
stated that the destroyer of the Wolf is to come
through the circling of the celestial bodies (cf. Conv.
iv. 21) ; and by Purgatorio xxxiii. 40, where Beatrice
declares that a favourable constellation is at hand,
under which the Messenger of God will slay the
Harlot and the Giant. The analogy between felt
and the heavens seems to Benvenuto peculiarly ex-
cellent : " It is indeed a beautiful and subtle simili-
tude," he says ; " for as felt is without texture, so is
the sky without mixture, since it is a simple body."
That this deliverer is especially called the salvation
of Italy, Benvenuto supposes an allusion to the
Roman Catholic Church, in obedience to whom lies
salvation, but who should be humble and shut no one
out from her fold ; and in the second sense, to the
future Prince being especially the saviour of op-
pressed Italy, whose Rome should be the seat of
Papacy and Empire alike.
It seems indeed a highly plausible interpretation,
that as Virgil in his life had sung of the foundation
of the Roman Empire, and had darkly prophesied of
the first coming of Christ, so now he should in the
Divine Comedy foretell an approaching restoration
of that same Empire, and, at the same time, announce
mysteriously the second coming of Christ. The
whole episode of Statins in the Purgatorio confirms
this. Statins had been converted from the sin of
336
APPENDIX
Prodigality by a line in Virgil's JEneid, and had
turned to Christianity through his prophecy of
Christ's birth in the fourth Eclogue ; so Dante, in
Infetmo i., cries to Virgil for help against the she-
wolf of Avarice, and, when about to commence
under his guidance the journey which represents his
own conversion to a better life, hears from his lips
a prophecy of Christ's second coming. And in each
case Virgil remained in darkness, and did not fully
know the meaning of what he had said. His words
helped Statins and Dante on the road of salvation,
but aided not himself : —
Facesti come quel che va di notte,
Che porta il lume retro, e sfe non giova,
Ma dope se fa le persone dotte.
Purg. xxii. 67.*
There is a further point of the greatest interest in
Ser Graziolo's explanation of the Veltro, in that he
connects it w^ith one of Dante's own Canzoni. It is
that famous Canzone of the Three Ladies, the authen-
ticity of which, affirmed later by Pietro Alighieri and
by Leonardo Bruni, is thus rendered certain by the
testimony of Dante's contemporary. Speaking of the
human Velti^o, the earthly leader to come, under whose
wise and just rule the human race will again turn to
virtue and truth, Graziolo says : ^ "And this is what
our author himself certainly demonstrates, in that
Canzone of his in the vulgar tongue which com-
mences : —
* Thou didst as he who walketh in the night,
Who bears his light behind, which helps him not,
But wary makes the persons after him.
* II Commento alV Inferno di Graziolo de' Bambaglioli^ edito
per cura del prof. A. Fiammazzo. Udine, 1892.
337 z
APPENDIX
Tre donne intorno al cor mi son venute :
when he mourns and laments in the person of justice
and other virtues, for that they are despised and for-
gotten, where he says : —
Larghezza e Temperanza, e I'altre nate
Del nostro sangue mendicando vanno ;
Pero, se questo e danno,
Piangano gli occhi, e dogliasi la bocca
Degli uomini a cui tocca.
Che sono ai raggi di cotal ciel giunti ;
Non noi, che semo dell' eterna rocca :
Chfe, se noi siamo or punti,
Noi pur sarenio, e pur tornera gente,
Che questo dardo fara star lucente." ^
The Canzone is one of the noblest of Dante's later
lyrics, and it is indeed well to have this contemporary
testimony to its authenticity, even apart from what
light it may throw upon the question of the Veltro.
Greater than he have been banished, Dante tells us.
Three mystical Ladies are exiles even as he is, and
appear to him in his banishment. They are Righteous-
ness or Justice, and her spiritual children ; and since
these are his companions in misfortune, the poet
holds his exile as an honour : —
L'esilio, che m'e dato, onor mi tegno.
This noble line is a summary of the whole of the
Canzone ; and it is of much pathetic interest that it
should have been so studied and its authenticity
confirmed by Ser Graziolo, who was himself in a
^ " Liberality and temperance, and the others born of our blood
go begging ; wherefore, if this be loss, let the eyes weep and the
mouth bewail of men whom it concerns, who are come beneath
the rays of such a heaven. Not we, who are of the eternal rock.
For, though we are now oppressed, we still shall be, and a people
shall yet return who will make Love's dart be bright."
338
APPENDIX
few years to experience, like Dante, the bitterness of
unmerited banishment, and, like him, to learn (as one
of the little poems on the moral virtues, with which
he solaced his exile, puts it) how honour is gained in
noble suffering : —
Come del bel soffrir s'acquista onore.
339
INDEX OF NAMES
INDEX OF NAMES
Alighieri, Dante, passim.
A QuiNAS, St. Thomas
on the Essence of Beatitude,
4-6 ; follows Dionysius on an-
gelic Hierarchies, 13 ; his place
in the Paradiso, 18 ; on men and
Angels, 28 ; holds that no Sera-
phim fell, 28; on Seraphim,
Thrones and Dominations, 29 ; on
the Order of the Universe, 31 ;
on union with God, 42 ; on St.
Augustine and angelical know-
ledge, 43 (note) ; on the Beatific
Vision, 44 ; on the Order of the
Universe and the Eternal Law,
46-51 ; on perfection of Charity,
63; on Free Will and involun-
tary actions, 67-69 ; on vows, 71-
72 ; on vain glory, 80 ; on human
society, 93 ; in the lieaven of the
Sun, 108-110 ; extols St. Francis,
111-112; the voice from the
Crucifix, 114 ; rebukes the Do-
minicans, 115 ; his discourse on
the wisdom of Solomon, 119-121 ;
on the perfect immateriality of
Angels, 119 (note) ; against rash
judgment, 121-122 ; on reunion
of soul and body, 123 ; on Hoi^e
in the Blessed, 123; on the effi-
cacy of prayer, 163 ; on good in-
tentions, 163; on just princes,
164 ; on the resurrection of Tra-
jan, 167 ; on the salvation of
virtuous heathens, 170; early
education at Monte Casino, 181 ;
on the Theological Virtues, 195-
196 ; on Faith, 197 ; on philo-
sophical proofs of the existence
of God, 199 ; on Hope, 204 ; on
Charity, 208 ; on the order of
Charity, 209 ; on man's first sin,
211 ; on the division of Angels
into Hierarchies, 226 ; on Beati-
tude, 229 ; on the orders of
Angels, 231 (note) ; on Creation,
232, 235 ; on the perfect im-
materiality of Angels, 235
(note), 236; on their creation,
237 ; on multiplication of species
in Angels, 239 ; on joy, 245 ; on
the light of glory, 250 ; on con-
templation, 265 ; on the number
of the elect, 269 ; on the infinite
dignity of the Blessed Virgin,
271 ; on the vision of the Divine
Essence, 281, 288 ; on perfect love
of God, 285-286.
Abelard, 117.
Abiu, 804.
Abraham, type of Faith, 202.
Acquasparta, Cardinal Matteo da,
116, 140, 314.
Adam, his position in the Paradiso,
27-28; his fall, 78, 83-84; his
creation, 87-88; his wisdom,
118-121 ; analogies between the
Firmament and the Earthly
Paradise, 193-195 ; he appears in
the eighth heaven, 210 ; his sin,
210-211 ; his language, 211-212 ;
in the Empyrean, 275.
Adimari, Boccaccio degli, 136.
Adrian V., Pope, 133.
^neas, 74, 76, 129, 168, 275.
Agapetus, Pope, 74.
Agnelli, G., Topocrmiografa del
viaggio Dantesco, 39 (note).
Agostino (follower of St. Francis),
m the heaven of the Sun, 116-
117.
Aguglione, see Baldo.
343
INDEX OF NAMES
Albert of Hapsburg, Emperor-
elect, 159, 220.
Albertus Magnus, on stellar in-
fluence, 23 ; on the music of tlie
spberes, 45 ; in the heaven of the
Sun, 109.
Alcimus (Clement V.), 304.
Aldighiero (son of Cacciaguida),
130.
Alessandro da Eomena, 293.
Alexander of Macedon, 77.
Alighieri, Jacopo di Dante, 327.
Alighieri, Pietro di Dante, on his
father's exile, 141 (not«) ; his
reading of Par. xxvi. 104, 210
(note) ; at Eavenna, 327 ; quotes
Canzone of the Tre donne,
337.
Alphesiboeus (Fiducio de' Milotti),
323.
Amidei, Florentine family, 136.
Anchises, 129.
Andrew, St., in a Botticellian pic-
ture, 29.
Angelico, Fra Giovanni da Fiesole,
59, 181.
Anne, St. (Mother of the Blessed
Virgin), in the Empyrean,
275.
Anselm, St., his place in the Para-
diso, 18 •, in the heaven of the
Sun, 117 ; compares Angels to
bees, 257.
Antiochus (Philip the Fair), 304
(note).
Antouia (Dante's daughter), 327.
Apollo, 35, 36, 55. _
Aristotle, quoted in the Letter to
Can Grande, 35 ; on the music of
the spheres, 45 ; on involuntary
actions, 67 ; his Politics, 93 ; ex-
pounded by Albertus, 109 ; his
great authority in the Convivio,
125 ; on the Prime Movent,
224.
Augustine, St., authority for the
Paradiso, 35 ; on angelical know-
ledge, 43 ; on the soul's remem-
brance of sin and suffering, 89,
98-99 ; on miracles, 198; on God's
eternity, 233 ; on Creation, 234,
235 (note) ; in the Empyrean,
266, 268 ; appealed to in the Con-
vivio and in the Letter to Can
Grande, 320-321.
Augustus, Emperor, 77, 78, 134,
335.
Averrhoes, 3, 57.
B
Beatrice, passijii.
Benvejjuto da. Imola
his Commentary, 3 ; recog-
nises the reality of Beatrice, 12;
on the divisions of the Paradiso,
20-21; on Dante and Glaucus,
44 ; on the music of the spheres,
45 ; on Piccarda, 64 ; on broken
vows and the Empress Con-
stance, 71 ; on Clemenza, 94
(note); on Cuui;^za, 96 ; on the
fourth heaven. 111, 118, 125 ; on
the saints in Mars, 127 ; on
Cacciaguida, 129, 131 ; on the
allegorical meaning of the Div-
ina Commedia, 132-133 ; on
Dante's exile, 140, 141 (note) ;
on Par. xviii. 4, 145 ; on
Rhipeus the Trojan, 167-168 ;
on the saints in Jove and Sat-
urn, 172, 174, 178 (note) ; on
Christ's Triumph, 190; on the
cielo e terra of Par. xxv. 2, 200 ;
on Dante at the University of
Paris, 202 ; on Dante's tempor-
ary blindness at the sight of St.
John, 205; on Italian independ-
ence, 252-253 ; on the Beatific
Vision, 286; on the allegorical
significance of Dante's terror in
the heaven of Saturn, 307-309 ;
on the Wolf, 310 (note) ; on the
Veltro, 385-336.
Bernard, St.
Ccelutn est anivia iusti, 3 ; takes
the place of Beatrice, 12 ; on the
angelic Hierarchies, 13 ; on Ja-
cob's Ladder, 19, 20 ; on the nine
orders of Angels, 24-27 ; his
authority for the Paradiso, 35 ;
Dante's bearing towards him,
134 ; on the contemplative life,
172, 174 ; on Mary and Eve, 194 ;
on the Assumption, 194-195 ; on
ecclesiastical corruption, 216 ;
on the Blessed Trinity, 221 ; on
the orders of Angels, 231 ; on
the glory of the Blessed Virgin,
243 ; on the Cherubim, 248-249 ;
on flowers, 251; on the Angels
and the Blessed Virgin, 257 ;
takes the place of Beatrice, 259-
261 ; on intuition, 261 ; in praise
of Mary, 263-264 ; Dante's in-
structor in the Empyrean, 264-
265 ; on the little children in
344
INDEX OF NAMES
Paradise, 270; on Mary and
Gabriel, 272 ; on Mary's gener-
ation, 275 (note) ; his hymn for
Dante to the Blessed Virgin,
277-279; appealed to in the
Letter to Can Grande, 32L
Balbo, Cesare, 165.
Baldo d'Aguglione, 136, 318.
Bambaglioli, Graziolo del, his in-
terpretation of the Veltro, 333-
335 ; quotes the Canzone of the
Tre donne, 337-338; in exile, 339.
Barbi, M, 293 (note), 318.
Barelli, V., on the Allegory of the
Divina Commedia, 11, 246, 260.
Battifolle, Countess of, 293.
Beatrice (Dante's daughter), 327.
Bede the Venerable, St., in the
heaven of the Sun, 110.
Belisarius, 74.
Bellarmine, Cardinal, on the re-
surrection of Trajan, 167.'
Bellincion Berti, 130.
Benedict, St., his place and func-
tion in the sphere of Saturn,
15, 27, 179-182 ; his vision, de-
scribed by St. Gregory and imi-
tated by Dante, 185-186,217; his
position in the Empyrean, 266,
268.
Benedict XI., Pope, 214 (note).
Benjamin, type of ecstatic contem-
plation, 247.
Bertacchi, see Vaccheri.
Berthier, 214 (note).
Blacatz, 160 (note).
Blake, William, 155.
Boccaccio, Giovanni, 32, 81, 131,
141 (note), 202, 289, 292, 296
(note), 317, 318, 319 (note).
Boethius, 45 ; in the heaven of
the Sun, 110 ; influenced Dante
in the Convivio, 110; quoted in
the De Monarchia, 151 ; his De
Consolatione Philosophic^ referred
to, 185.
BonaventTira, St., the life of St.
Francis ascribed to him, 112,
113-115 ; in the heaven of the
Sun, extols St. Dominic, rebukes
the Franciscans, and names his
companions, 115-117 ; 180; as-
sailed ecclesiastical corruption,
216 ; his denunciation of Matteo
d'Acquasparta and Ubertino da
Casale, 314.
Boniface VIII., Pope, 100, 140,
154, 179, 213-214, 220, 253-254.
Botticelli, Sandro, 28, 66.
Botticini, Francesco, 28 (note).
Browning, Kobert, his Sordello,
95.
Brunelleschi, Betto, 290 (note).
Brunette Latini, 133, 138.
Bruni, Leonardo, 76, 289, 292, 293,
294, 296 (note), 337.
Buondelmonte de' Buondelmonti,
137.
Butler, A. J., 106 (note), 235 (note),
236 (note).
c
Christ, passim.
Cacciaguida, influenced by Mars,
21-22 ; co-operates with the cel-
estial Virtues, 26; appears in
the fifth heaven and gives ideal
picture of old Florence, 129-131 ;
Dante's respect for, 133-135 ;
answers Dante's questions, 135-
137 ; foretells his exile, 137-142 ;
his final injunction to his de-
scendant, etc., U'2r-U6, 159, 310,
327.
Ctesar, 76, 77, 134, and passim.
Calixtus, St., Pope, 214-215.
Can Grande della Scala, 21, 31,
141-142, 301, 319, 320 (note),
325 ; Dante's Letter to Can
Grande, 7, 11, 14; 30; 31-35;
110, 134 (note), 141, 200, 221;
292, 295, 296, 297 ; 319-321.
Cante de' Gabrielli, 318.
Capri, on the Bose of Paradise,
273.
Cardinals, Dante's Letter to the
Italian, 116 (note), 177-178, 290-
291, 293, 295-298, 302-315.
Carducci, Giosue, 323 (note).
Carlo Martello, speaks of the Si-
cilian Vespers, 25; appears in
the heaven of Venus, 89, 90, 91 ;
discusses the influence of the
heavens and the constitution of
Society, 91-94 ; 95, 96, 97.
Carobert, son of Carlo Martello,
94.
Casale, Fra Ubertino da, 314.
Casella, 109, 238, 244.
Catharine of Siena, St., 298, 315.
Cavalca, Fra Domenico, Vite del
iSanti Padri ascribed to him,
181.
Cavalcanti, Cavalcante, 95, 183.
345
INDEX OF NAMES
Cavalcanti, auido, 95, 133, 290
(note), 294, 320,
Celestine V., St., Pope, 100.
Cerchi, Plorentine family, 136.
Chapman, George (quoted), 22.
Charlemagne, protects the Church,
78 ; in the heaven of Mars,
146.
Charles of Anjou, the Elder, 90,
91, 165.
Charles IL, King of Naples, 90,
91, 164, 165.
Charles of Valois, 81, 140.
Chrysostom, St. John, in the hea-
ven of the Sun, 117.
Ciacco, 61.
Cicero, 33, 45.
Cino da Pistoia, letter supposed
from Dante to him, 134 (note),
295, 296 ; Dante's sonnets to
Cino, 290 (note).
Cian, v., 293 (note), 296 (note).
Ciolo, 317-818.
Clare, St., 64.
Clemenza (wife of Carlo Martello),
91, 94 (note).
Clemenza (daughter of Carlo
Martello), 94.
Clement V., Pope, 154, 213, 214-
215, 253-254, 290, 299, 302, 304,
315.
Cletus, St., Pope, 214-215.
Coleridge, S. T., his Ancient Mar-
iner, 12; on the Elizabethan
Dramatists, 55.
Colet, John, on Dionysius, 25-29,
127, 223, 227-228, 230.
Conrad III., Emperor, 131.
Constance, Empress (mother of
Frederick II.), her place within
Earth's shadow, 17 ; appears
in the Moon, 64-65; yielded to
violence, 67-69 ; but for the
good of Italy, 65, 71 ; Dante's
admiration for her family, 164.
Constantino the Great, Emperor,
his place in the Paradiso, 18 ;
turns back the Eagle to the East,
74 ; appears in the heaven of
Jupiter, 162 ; yields Eome to the
Pope, 163 ; less favourably
treated in the De Monarchia.
164.
Cornoldi, G. M., on the Physical
System of St. Thomas, 49 (note) ;
commentary on the Divina
Commedia, x>assini.
Corso Donati. See Donati.
Cunizza da Romano, her place
within Earth's shadow, 17 ; in-
fluenced by Venus, 22 ; appears
in the third heaven as type of a
penitent, 95-96 ; her discourse
with Dante, 96-98.
Curio, the Tribune, 300.
Cyprus, King of (Arrigo di Lusig-
nano), 159.
D
Dante Alighieri, passim.
Daniel, 144, 238, 321.
David, 155 ; holds first place in
the heaven of Jupiter, 162 ; 203 ;
his birth contemporaneous with
that of Rome {Convivio), 274-
275; 312.
Demetrius (Philip the Fair), 304.
Dionisi, 292.
Dionysius the Areopagite, appears
in the fourth heaven, 110 ;
treatise De Ccelesfi Hierarchia
(erroneously ascribed to him),
13, 24-29, 127, 218, 221-223,
224, 227-228, 230, 231 (note).
See also Colet.
Diotima, 258 (note).
Dollinger, on the symbolism of
Beatrice, 10 ; on Dante and the
Joachimists, 313-314.
Dominic, St., influenced by the
celestial Powers, 25 ; his work
and life extolled by St. Thomas
and St.Bonaventura in the Sun,
112-116; a splendour of cheru-
bical light, 184.
Donati, Corso, 63, 64, 140.
Donati, Forese di Manetto (brother
of Gemma), 64 (note).
Donati, Forese di Simone (brother
of Corso and Piccarda), 62, 63,
64, 140, 290 (note), 321.
Donati, Gemma, 61, 64, 141 (note),
326, 327.
Donati, Gualdrada, 137.
Donati, Manetto, 64 (note).