The scheme of the Commedia is briefly as follows:—
Inferno. The Hell of Dante consists of nine concentric circles, of which the first and uppermost is co-extensive with the hemisphere of the Earth, which forms, as it were, a cover to it. The remaining circles successively diminish in circumference, forming roughly a sort of immense inverted cone or funnel, the lowest point of which is the centre of the Earth and of the Universe (Inf. xxxii. 73-4; xxxiv. 110-11). Each of the nine circles is presided over by one or more demons or evil spirits, and in each a distinct class of sinners is punished. Hell, as a whole, may be divided into two principal parts, which comprise four regions. Of these two parts, the first, in which sins of incontinence are punished, forming what may be described as Upper Hell, lies outside the City of Dis, which begins at the sixth circle; the other, or Lower Hell, in which sins of malice are punished, is situated within the City of Dis.
Upper Hell consists of the first five circles, which are contiguous. These are arranged as follows:—On the upper confines of the abyss, above the first circle, is a region which forms, as it were, an Ante-hell, where are placed those who did neither good nor evil, the neutrals, who were not “worthy” to enter Hell proper (iii. 16-69). In the first circle, or Limbo (under the guardianship of Charon, the ferryman, who conveys the souls of the damned across the river Acheron), are placed unbaptized infants, and the good men and women of antiquity ; these are free from torture (iii. 70-iv. 151). At the entrance to the second circle (where the lustful are punished) is stationed Minos, the judge, who assigns to each soul its station and punishment; here begin the torments of Hell (v. 1-142). Circles two to five are appropriated to sins of incontinence; viz. gluttony in circle three (presided over by Cerberus) (vi. 1-111);avarice and prodigality in circle four (presided over by Pluto or Plutus) (vii. 1-66); wrath in circle five (under the guardianship of Phlegyas, ferryman of Styx) (vii. 100-63). Then come the walls of the City of Dis, which form the division between Upper and Lower Hell (viii. 67-ix. 105). Within these walls (guarded by the Furies) lies the sixth circle, where heretics are punished (ix. 106-xi. 9). After this circle comes a deep descent (xii. 10), and the second region is reached, which contains the three rounds of the seventh circle (under the guardianship of the Minotaur), appropriated to three classes of violence, viz. against God, Nature, or art, (e.g. blasphemers, sodomites, usurers), against self or one’s possessions (e.g. suicides, spendthrifts), against one’s neighbour or his possessions (e.g. tyrants, murderers, robbers) (xii. 11-xvii. 78). After a still more precipitous descent (xvi. 114), comes the third region, comprising the ten pits of the eighth circle, called Malebolge (under the guardianship of Geryon), appropriated to ten classes of fraud, viz. seducers and panders, flatterers, simoniacs, soothsayers, barrators, hypocrites, thieves and robbers, evil counsellors, schismatics, and, lastly, falsifiers (comprising alchemists, personaters, coiners, liars) (xviii. 1-xxx. 148) ; these pits lie concentrically one below another on a slope, like the rows of an amphitheatre, and are divided from each other by banks, crossed at right-angles by radial bridges of rock, resembling the transverse gangways of a theatre. Below Malebolge is a third abyss (xxxi. 32), at the bottom of which lies the fourth or frozen region, consisting of an immense lake of ice formed by the frozen waters of the river Cocytus, and comprising the four divisions of the ninth circle (under the guardianship of the Giants), appropriated to four classes of traitors, and named respectively Caina (after Cain), where are those who have betrayed their kindred; Antenora (after Antenor of Troy), where are those who have betrayed their country; Tolomea (after Ptolemy of Jericho), where are those who have betrayed their guests and companions ; and Giudecca (after Judas Iscariot), where are those who have betrayed their benefactors (xxxi. 11-xxxiv. 69). In the last of these, in the nethermost pit of Hell, is fixed Lucifer (xxxiv. 20-67). Down through Hell, from end to end, flows the infernal stream, under the various names of Acheron, Styx, Phlegethon, and Cocytus.
Purgatorio. Purgatory, the place of purgation and of preparation for the life of eternal blessedness (Purg. i. 4-6), according to Dante’s conception, consists of an island-mountain, formed by the earth which retreated before Lucifer as he fell from Heaven into the abyss of Hell (Inf. xxxiv. 122-6). This mountain, which has the form of an immense truncated cone, rises out of the ocean in the centre of the southern hemisphere, where, according to the Ptolemaic system of cosmography followed by Dante, there was nothing (except of course, in Dante’s view, the mountain of Purgatory) save a vast expanse of water. The mountain is the exact antipodes of Jerusalem (Purg. ii. 3; iv. 68; xxvii . 2), the central point of the northern hemisphere (Inf. xxxiv. 114) where Christ suffered for the sin of Adam (Purg. xxvii. 2), committed in the Garden of Eden (i.e. the Terrestrial Paradise at the summit of the mountain). The lower part of the mountain is not a department of Purgatory proper, but forms an Ante-purgatory, where are located the spirits of those who died without having availed themselves of the means of penitence offered by the Church. These are divided into four classes, viz. those who died in contumacy of the Church, and only repented at the last moment; those who in indolence and indifference put off their repentance until just before their death; those who died a violent death, without absolution, but repented at the last moment; and, lastly, kings and princes who deferred their repentance owing to the pressure of temporal interests, these last being placed in a valley full of flowers (Purg. ii. i-viii. 139). Purgatory proper, which is entered by a gate guarded by an angel, consists of seven concentric terraces, each about seventeen feet wide (x. 22-4; xiii. 4-5), which rise in succession with diminished circuit (xiii. 4-6) as they approach the summit, where is situated the Terrestrial Paradise. The ascent to the gate of Purgatory is by three steps of diverse colours, the first being of polished white marble; the second of rock, almost black, rough and burnt as with fire, and marked across its length and breadth, in the shape of a cross; the third and topmost of porphyry of a bright blood-red colour.10 The threshold of the gate, whereon is seated the guardian angel, is of adamantine rock (ix. 76-105). The terraces within the gate are connected by steep and narrow stairways, the steps of which become successively less steep as each terrace is surmounted. Each of the seven terraces or circles corresponds to one of the seven deadly sins, from the traces of which the soul is there purged. The seven terraces, together with Ante-purgatory and the Terrestrial Paradise, form nine divisions, thus corresponding to the nine circles of Hell, and the nine spheres of Paradise.
At the foot of the mountain is stationed Cato of Utica as guardian (i. 31); at the entrance to Purgatory proper, and at the approach to each of the terraces, stands an angel, who chants one of the Beatitudes to comfort those who are purging them of their sins. In the first circle, where the sin of pride is purged, the angel of humility sings Beati pauperes spiritu (xii. 110). In the second circle, where the sin of envy is purged, the angel of charity sings Beati misericordes (xv. 38). In the third circle, where the sin of wrath is purged, the angel of peace sings Beati pacifici (xvii. 68). In the fourth circle, where the sin of sloth is purged, the angel of the love of God sings Beati qui lugent (xix. 50). In the fifth circle, where the sin of avarice is purged, the angel of justice sings Beati qui sitiunt justitiam (xxii. 5). In the sixth circle, where the sin of gluttony is purged, the angel of abstinence sings Beati qui esuriunt justitiam (xxiv. 151). In the seventh circle, where the sin of lust is purged, the angel of purity sings Beati mundo corde (xxvii. 8). The system of purgation is explained by Dante as follows :—Love exists in every creature, and as, if rightly directed, it is the spring of every good action, so, if ill directed, it is the spring of every evil action ; love may err through a bad object (thus giving birth to pride, envy, anger), through defect of vigour in pursuit of good (thus giving birth to sloth), through excess of vigour in the same (thus giving birth to avarice, gluttony, lust). The manner of purgation is threefold, consisting in, firstly, a material punishment intended to mortify the evil passions and incite to virtue; secondly, a subject
for meditation, bearing on the sin purged, and its opposite virtue, with examples of persons conspicuous for the one or the other drawn from sacred and profane history; thirdly, a prayer, whereby the soul is purified and strengthened in the grace of God.11
In the Terrestrial Paradise are two streams, which both issue from one source, Lethe and Eunoë, the former of which washes away the remembrance of sin, while the latter strengthens the remembrance of good deeds (xxviii. 121-9).
Paradiso. According to Dante’s conception, which is based upon the Ptolemaic system, the Universe consists of nine spheres or Heavens, concentric with the Earth, round which they revolve, it being fixed at the centre (Convivio, iii. 5, 11. 57-8). The Earth is surrounded by the spheres of air and fire, the latter being in immediate contact with that of the Moon (Purg. xviii. 28; Par. i. 115 ; Conv. iii. 3, 11 11-13), which is the lowest of the nine Heavens. Beyond the Heaven of the Moon come in order those of Mercury, Venus, the Sun, Mars, Jupiter, Saturn, the Fixed Stars, and last of all that of the Primum Mobile or First Movement. Each of these Heavens revolves with a velocity which increases in proportion to its distance from the Earth. Each of the planets revolves in the epicycle12 of its own Heaven, except the Sun, which revolves round the Earth. The Primum Mobile (or Crystalline Heaven) governs the general motion of the Heavens from East to West, and by it all place and time are ultimately measured (Par. xxvii. 115-20; xxviii. 70-1; Conv. ii. 6, ll. 145-7; ii. 15, ll. 12-13).
Each of the Heavens is presided over by one of the Angelic Orders, and exercises its special influence on earthly affairs (Par. ii. 127-9; Conv. ii. 2, ll. 62-3; ii. 5, ll. 21-4; ii. 6, ll. 105-16.) The three lowest Heavens are allotted to the souls of those whose life on Earth was rendered imperfect through their having yielded to the temptations of the world. The next four are allotted to the souls of those whose actions were wholly directed by virtuous motives. The last two Heavens have no special occupants assigned to them, but serve apparently as common places of meeting, the one to the blessed spirits, the other to Angels. Finally, beyond and outside of all the other Heavens lies the Empyrean, an incorporeal and motionless Heaven, where is neither time nor place, but light only (Par. xxvii. 106-20; xxx. 39); this is the special abode of the Deity and resting-place of the Saints (Conv. ii. 4, ll. 28-30). The latter, arranged in the form of the petals of a white Rose, gaze upon the beatific vision of the Deity, who is surrounded by the nine orders of the three Angelic Hierarchies.
Each of the first seven spheres or Heavens is representative of, and corresponds to, one of the seven Liberal Arts, the other three corresponding to Natural, Moral and Divine Science (or Theology) respectively (Conv. ii. 14, 11. 48-64). The general scheme of Dante’s Paradise is as follows:—The first Heaven, that of the Moon, which is presided over by Angels, and is representative of Grammar, is tenanted by the spirits of those who failed to keep their holy vows (Par. ii. 34-v. 84). The second Heaven, that of Mercury, which is presided over by Archangels, and is representative of Logic, is tenanted by the spirits of those who for the love of fame wrought great deeds upon Earth (v. 85-vii.). The third Heaven, that of Venus, which is presided over by Principalities, and is representative of Rhetoric, is tenanted by the spirits of those who upon Earth were lovers (viii-ix.). The fourth Heaven, that of the Sun, which is presided over by Powers, and is representative of Arithmetic, is tenanted by the spirits of those who loved wisdom (x.-xiv. 78). The fifth Heaven, that of Mars, which is presided over by Virtues, and is representative of Music, is tenanted by the spirits of those who fought for the faith (xiv. 79-xviii. 51). The sixth Heaven, that of Jupiter, which is presided over by Dominions, and is representative of Geometry, is tenanted by the spirits of those who loved justice (xviii. 52-xx.). The seventh Heaven, that of Saturn, which is presided over by Thrones, and is representative of Astrology, is tenanted by the spirits of those who lived in contemplation of holy things (xxi.-xxii. 99). The eighth Heaven, that of the Fixed Stars, is presided over by Cherubim, and is representative of Natural Science (xxii. 100-xxvii. 87). The ninth Heaven, that of the Primum Mobile, or the Crystalline Heaven, is presided over by Seraphim, and is representative of Moral Science (xxvii. 88-xxix.). The tenth Heaven, that of the Empyrean, is representative of Divine Science, and is the abode of the Deity and of the Spirits of the Blessed. The latter, as already mentioned, are arranged in the petals of a vast white Rose, which, according to Dante’s description, resembles a kind of amphitheatre, the centre being formed of a sea of light. On the highest tier, at the point where the light is most dazzling, is seated the Virgin Mary. Next below Mary sits Eve, and below Eve, on the third tier, sits Rachel, with Beatrice at her side; and on successive tiers below them are Sarah, Rebekah, Judith, Ruth, and other Hebrew women. On the opposite side, facing Mary, on the same tier, is seated St. John the Baptist, below whom on successive tiers are St. Francis, St. Benedict, St. Augustine, and others. These two lines (from Mary downwards on one side, and from the Baptist downwards on the other) form, as it were, a wall, which divides the Rose into two parts. In one part are the seats (all filled) of those who believed in Christ to come (i.e. those who lived under the Old Testament dispensation); in the other are the seats (only partially filled) of those who believed in Christ already come (i.e. those who lived under the New Testament dispensation), and who, when all the seats are filled, will be equal in number to those on the opposite side. The lowest tiers are filled by infants, who were saved, not by their own merits, but through baptism by the merit of Christ (xxx.-xxxiii.).
Boccaccio tells a story of how at Dante’s death the last thirteen cantos of the Paradiso were not to be found, so that it was supposed that he had left his great work unfinished, until the whereabouts of the missing cantos was miraculously revealed to his son, Jacopo, in a vision:—
“The friends Dante left behind him, his sons and his disciples, having searched at many times and for several months everything of his writing, to see whether he had left any conclusion to his work, could in nowise find any of the remaining cantos; his friends generally being much mortified that God had not at least lent him so long to the world, that he might have been able to complete the small remaining part of his work; and having sought so long and never found it, they remained in despair. Jacopo and Piero were sons of Dante, and each of them being a rhymer, they were induced by the persuasions of their friends to endeavour to complete, as far as they were able, their father’s work, in order that it should not remain imperfect; when to Jacopo, who was more eager about it than his brother, there appeared a wonderful vision, which not only induced him to abandon such presumptuous folly, but showed him where the thirteen cantos were which were wanting to the Divina Commedia, and which they had not been able to find.
“A worthy man of Ravenna, whose name was Pier Giardino, and who had long been Dante’s disciple, grave in his manner and worthy of credit, relates that after the eighth month from the day of his master’s death, there came to his house before dawn Jacopo di Dante, who told him that that night, while he was asleep, his father Dante had appeared to him, clothed in the purest white, and his face resplendent with an extraordinary light; that he, Jacopo, asked him if he lived, and that Dante replied: ‘Yes, but in the true life, not our life ’. Then he, Jacopo, asked him if he had completed his work before passing into the true life, and, if he had done so, what had become of that part of it which was missing, which they none of them had been able to find. To this Dante seemed to answer: ‘Yes, I finished it’; and then took him, Jacopo, by the hand, and led him into that chamber in which he, Dante, had been accustomed to sleep when he lived in this life, and, touching one of the walls, he said: ‘What you have sought for so much is here’; and at these words both Dante and sleep fled from Jacopo at once. For which reason Jacopo said he could not rest without coming to explain what he had seen to Pier Giardino, in order that they should go together and search out the place thus pointed out to him, which he retained excellently in his memory, and to see whether this had been pointed out by a true spirit,
or a false delusion. For which purpose, though it was still far in the night, they set off together, and went to the house in which Dante resided at the time of his death. Having called up its present owner, he admitted them, and they went to the place thus pointed out; there they found a mat fixed to the wall, as they had always been used to see it in past days; they lifted it gently up, when they found a little window in the wall, never before seen by any of them, nor did they even know that it was there. In it they found several writings, all mouldy from the dampness of the walls, and had they remained there longer, in a little while they would have crumbled away. Having thoroughly cleared away the mould, they found them to be the thirteen cantos that had been wanting to complete the Commedia.”13
The missing cantos, adds Boccaccio, were at once sent to Can Grande della Scala, to whom Dante had been in the habit of sending every few cantos of his poem, as he finished them, in order that Can Grande might see them before they were submitted to any one else.
Boccaccio is responsible for another interesting anecdote14 about the Commedia, which, if we are to accept it as authentic, shows how the Florentines, by exiling Dante, were very near depriving the world of one of its most precious treasures.
“It should be known,” he says, “that Dante had a sister, who was married to one of our citizens, called Leon Poggi, by whom she had several children. Among these was one called Andrea, who wonderfully resembled Dante in the outline of his features, and in his height and figure; and he also walked rather stooping, as Dante is said to have done. He was a weak man, but with naturally good feelings, and his language and conduct were regular and praiseworthy. And I having become intimate with him, he often spoke to me of Dante’s habits and ways; but among those things which I delight most in recollecting, is what he told me relating to that of which we are now speaking. He said then, that Dante belonged to the party of Messer Vieri de’ Cerchi, and was one of its great leaders ; and when Messer Vieri and many of his followers left Florence, Dante left that city also and went to Verona. And on account of this departure, through the solicitation of the opposite party, Messer Vieri and all who had left Florence, especially the principal persons, were considered as rebels, and had their persons condemned, and their property confiscated. When the people heard this, they ran to the houses of those proscribed, and plundered all that was within them. It is true that Dante’s wife, Madonna Gemma, fearing this, by the advice of some of her friends and relations, had withdrawn from his house some chests containing certain precious things, and Dante’s writings along with them, and had put them in a place of safety. And not satisfied with having plundered the houses of the proscribed, the most powerful partisans of the opposite faction occupied their possessions,—some taking one and some another,—and thus Dante’s house was occupied.
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