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Authors: Dante Alighieri

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121. Originally from Fiesole, the Caponsacchi were among the first Ghibelline families in Florence.

122-123. The Guidi and Infangati were two ancient Ghibelline families.

All those who bear the handsome quarterings of the great Baron Hugh whose name and worth are celebrated on Saint Thomas’ Day,

129

received from him knighthood and privilege, though he who decks that coat of arms with fringe today has taken up the people’s cause.

132

The Gualterrotti and the Importuni existed then; their Borgo would have been a quieter place had they been spared new neighbors.

135

The House that was the source of all your tears, whose just resentment was the death of you and put an end to all your joy of life,

138

was highly honored as were all its clan. O Buondelmonte, wrong you were to flee the nuptials at the promptings of another!

141

Many who now are sad would have been pleased if God had let the Ema drown you when you started for our city the first time.

144

127-132. The Marquis Hugh of Brandenburg, vicar of Emperor Otto III, conferred knighthood upon six Florentine families (the Giandonati, the Pulci, the Nerli, the Gangalandi, the Alepri, and the della Bella) who adopted variations of this coat of arms as their own. Giano della Bella, whose family had decked “that coat of arms with fringe, ” introduced strict reforms against the nobles in 1293; he was banished in 1295.

133-135. The Gualterrotti and the Importuni were ancient Guelph families who lived in the Borgo Santi Apostoli quarter. The “new neighbors, ” the Buondelmonti, came to live in the Borgo when their castle in Montebuono was destroyed in 1135.

136-137. The “House” was that of the Amidei family. Buondelmonte de’ Buondelmonti, betrothed to a daughter of the Amidei, forsook her on their wedding day at the instigation of Gualdrada Donati, whose daughter he later married. This was a serious insult, and members of the indignant Amidei family murdered Buondelmonte, thereby beginning the feud that caused civil unrest in Florence for many years.

139. The “clan” included the Ucellini and Gherandini.

142-144. Cacciaguida laments all the tragedy brought to his city as a result of the arrival of the Buondelmonti family. The Ema river lies between Florence and the castle of Montebuono, the former home of this family.

How fitting for Florence to sacrifice a victim to the mutilated stone that guards her bridge to mark the end of peace!

147

With these and other men who ruled like them I saw a Florence prospering in peace with no cause, then, to grieve as she has now.

150

With families like these in charge I saw the glory and the justice of her people: never the lily on the staff reversed,

153

nor through dissension changed from white to red. ”

CANTO XVII

W
HEN CACCIAGUIDA
finishes speaking, Beatrice encourages Dante to ask his ancestor what he wishes to know concerning the grave future that souls during his journey have predicted for him. Cacciaguida clarifies the prophecies by revealing to Dante that he will be exiled from Florence and that his place of refuge will be first with the great Lombard whose coat of arms is the ladder and the eagle and then with the younger one whose greatness is not yet known. Cacciaguida adds that Dante should not envy his neighbors, because his life will continue long after their perfidies are punished. Having heard the prophecy, Dante is troubled on the one hand by the bitterness of his fate and on the other by the fact that he may be too timid to reveal what he has seen and heard during his journey. His illustrious ancestor, however, urges him to tell the whole truth and assures him that while his
Comedy
and the criticism it levels against great and important men may at first seem harsh, it is bound to nourish mankind, and this honor should be a consolation. The fact that Dante has been introduced only to famous souls as examples of conduct in Hell, Purgatory, and Paradise will give
his work an enduring fame, because it is through the example of illustrious men that mankind can best learn.

153-154. After the expulsion of the Ghibellines in 1251, the Guelphs reversed the Florentine standard from a white lily in a red field to a red lily in a white field (cf.
Chronicles
VI, 43).

Like him who came to Clymene to learn the truth of those things said against him, he who still makes fathers chary of their sons,

3

was I, and just so was I felt to be by Beatrice and that holy light who for my sake had moved from where he was.

6

Wherefore my lady said: “Release the flame of your consuming wish; let it come forth marked clearly with the stamp of your desire,

9

not that your words would add to what we know, but that you better learn to speak your thirst in order that your cup be filled for you. ”

12

“O my own cherished root, so highly raised that, as men see no triangle contains among its angles two that are obtuse,

15

you see, gazing upon the final Point where time is timeless, those contingent things before they ever come into true being.

18

While I was still in Virgil’s company, climbing the mountain where the souls are healed, descending through the kingdom of the dead,

21

ominous words about my future life were said to me—the truth is that I feel my soul foursquare against the blows of chance;

24

and so, it is my keenest wish to know whatever fortune has in store for me: fate’s arrow, when expected, travels slow. ”

27

1. On hearing that he was not Apollo’s son as he had always believed, Phaëthon went to his mother, Clymene, for the truth. She swore that, indeed, he was and urged him to ask for himself. Phaëthon did so, and at that interview he persuaded his father to let him drive the chariot of the Sun, an action that proved fatal to him (see
Metamorphoses
I, 750-761).

These were the words I spoke to that same light who spoke to me before, and so my wish, as Beatrice wished, was now confessed.

30

Not with dark oracles that once ensnared the foolish folk before the Lamb of God, Who takes away all sins, was crucified,

33

but in plain words, with clarity of thought, did that paternal love respond to me, both hidden and revealed by his own smile:

36

“Contingency, which in no way extends beyond the pages of your world of matter, is all depicted in the eternal sight;

39

but this no more confers necessity than does the movement of a boat downstream depend upon the eyes that mirror it.

42

As organ music sweetly strikes the ear, so from this Vision there comes to my eyes the shape of things the future holds for you.

45

As Hippolytus was forced to flee from Athens by his devious and merciless stepmother, just so you too shall have to leave your Florence.

48

So it is willed, so it is being planned, and shall be done soon by the one who plots it there where daily Christ is up for sale.

51

The public will, as always, blame the party that has been wronged; vengeance that Truth demands, although, shall yet bear witness to the truth.

54

37-42. Contingent things (i. e., things derived from secondary causes) do not exist beyond the material world, as contingency has no place in eternity. The fact that these things can be seen within God does not mean that His foreknowledge necessitates events any more than the eyes, seeing a boat move downstream, determine the course of the vessel.

46-48. When Phaedra, Hippolytus’s stepmother, fell in love with him, Hippolytus rejected her advances and was forced to flee Athens when she subsequently accused him of attempting to dishonor her (see
Metamorphoses
XV, 497-505).

You shall be forced to leave behind those things you love most dearly, and this is the first arrow the bow of your exile will shoot.

57

And you will know how salty is the taste of others’ bread, how hard the road that takes you down and up the stairs of others’ homes.

60

But what will weigh you down the most will be the despicable, senseless company whom you shall have to bear in that sad vale;

63

and all ungrateful, all completely mad and vicious, they shall turn on you, but soon their cheeks, not yours, will have to blush from shame.

66

Proof of their bestiality will show through their own deeds! It will be to your honor to have become a party of your own.

69

Your first abode, your first refuge, will be the courtesy of the great Lombard lord who bears the sacred bird upon the ladder,

72

and he will hold you in such high regard that in your give and take relationship the one will give before the other asks.

75

With him you shall see one who at his birth was stamped so hard with this star’s seal that all of his achievements will win great renown.

78

62-69. The “company” is that of the Bianchi, or White Guclphs, who were exiled with Dante. After the exile in 1302, they made several attempts to march on Florence. Dante did not participate in the last attempt in 1304, and about this time he broke from the party. Specific reasons for this severance are unknown.

70-72. The “great Lombard lord” is believed to be a member of the Scalinger family, Bartolommeo della Scala of Verona, whose arms consisted of the Imperial eagle perched upon a golden ladder. Dante took refuge with him in Verona immediately after separating from the other exiled members of his party.

76-78. The young man is Can Grande della Scala, younger brother of Bartolommeo, who was born in 1291. Can Grande is said to have been “stamped so hard with this star’s seal” (77) in the sense that, born under the influence of Mars, his great achievements would be in the field of the martial arts.

The world has not yet taken note of him; he is still very young, for Heaven’s wheels have circled round him now for just nine years.

81

But even before the Gascon tricks proud Henry, this one will show some of his mettle’s sparks by scorning wealth and making light of toil.

84

Knowledge of his munificence will yet be spread abroad: even his enemies will not be able to deny his worth.

87

Look you to him, expect from him good things. Through him the fate of many men shall change, rich men and beggars changing their estate.

90

Now write this in your mind but do not tell the world”—and he said things concerning him incredible even to those who see

93

them all come true. Then he said: “Son, you have my gloss of what was told you. Now you see the snares that hide behind a few years’ time!

96

No envy toward your neighbors should you bear, for you will have a future that endures far longer than their crime and punishment. ”

99

When, by his silence, that blest soul revealed that he had ceased weaving the woof across the warp that I had set in readiness,

102

I said, as one who is in doubt and longs to have the guidance of a soul who sees the truth and knows of virtue and has love:

105

82. Before 1312, Pope Clement V, the Gascon, had supported Emperor Henry VII and invited him to Italy; however, Clement apparently changed his mind, withdrew support, and even fostered opposition to Henry.

91-94. Dante the Poet cannot tell the world (only the Pilgrim knows) because these things that Can Grande did still have to be done. We must remember that the time of the Poem is 1300, and Can Grande is only nine years of age.

95. The “gloss” is Cacciaguida’s clarification of the many predictions Dante heard during his journey through the Inferno and Purgatory.

“Father, well do I see how time attacks, spurring toward me to deal me such a blow as falls the hardest on the least prepared;

108

so, it is good that foresight lend me arms; thus, should the place most dear to me be lost, my verse, at least, shall not lose me all others.

111

Down through the world of endless bitterness and on the mountain from whose lovely crown I was raised upward by my lady’s eyes,

114

then through the heavens, rising from light to light— I learned things that, were they to be retold, would leave a bitter taste in many mouths;

117

yet, if I am a timid friend to truth, I fear my name may not live on with those who will look back at these as the old days. ”

120

The light that was resplendent in the treasure I had found there began to flash more light, just like a golden mirror in the sun,

123

and then replied: “The conscience that is dark with shame for his own deeds or for another’s, may well, indeed, feel harshness in your words;

126

nevertheless, do not resort to lies, let what you write reveal all you have seen, and let those men who itch scratch where it hurts.

129

Though when your words are taken in at first they may taste bitter, but once well-digested they will become a vital nutriment.

132

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