Dante. An essay.
by R. W. Church.
NOTICE.
The following Essay first appeared in the "Christian Remembrancer" of January, 1850, and it was reprinted in a volume of "Essays and Reviews," published in 1854.
It was written before the appearance in Germany and England of the abundant recent literature on the subject. With the exception of a few trifling corrections, it is republished without change.
By the desire of Mr. Macmillan, a translation of the _De Monarchia_ is subjoined. I am indebted for it to my son, Mr. F.J. Church, late Scholar of New College. It is made from the text of Witte"s second edition of the _De Monarchia_, 1874. The _De Monarchia_ has been more than once translated into Italian and German, in earlier or later times. But I do not know that any English translation has yet appeared. It is a.n.a.lysed in the fifteenth chapter of Mr. Bryce"s "Holy Roman Empire."
Witte, with much probability, I think, places the composition of the work in the first part of Dante"s life, before his exile in 1301, while the pretensions and arguments of Boniface VIII. (1294-1303) were being discussed by Guelf and Ghibelline partisans, but before they were formally embodied in the famous Bull _Unam Sanctam_, 1302. The character of the composition, for the most part, formal, general, and scholastic, sanguine in tone and with little personal allusion, is in strong contrast with the pa.s.sionate and despairing language of resentment and disappointment which marks his later writings. As an example of the political speculation of the time, it should be compared with the "_De Regimine Principum_," ascribed to Thomas Aquinas. The whole subject of the mediaeval idea of the Empire is admirably discussed in Mr. Bryce"s book referred to above.
R.W.C.
ST. PAUL"S, _November_, 1878.
DANTE.[1]
[JAN. 1850.]
[Footnote 1: _Dante"s Divine Comedy, the Inferno; a literal Prose Translation, with the Text of the Original._ By J.A. CARLYLE, M.D., London: 1849. I have never quite forgiven myself for not having said more of the unpretending but honest and most useful volume which stood at the head of this essay when it first appeared as an article. It was placed there, according to what was then a custom of article writers, as a peg to hang remarks upon which might or might not be criticisms of the particular book so noticed. It did not offer itself specially to my use, and my attention was busy with my own work. But this was no excuse for availing myself of a good book, and not giving it the notice which it deserved. To an English student beginning Dante, and wishing to study him in a scholarly manner, it is really more useful than a verse translation can be; and I have always greatly regretted that the plan of translating the whole work was dropped for want of the appreciation which the first instalment ought to have had.
(1878.)]
The _Divina Commedia_ is one of the landmarks of history. More than a magnificent poem, more than the beginning of a language and the opening of a national literature, more than the inspirer of art, and the glory of a great people, it is one of those rare and solemn monuments of the mind"s power, which measure and test what it can reach to, which rise up ineffaceably and for ever as time goes on, marking out its advance by grander divisions than its centuries, and adopted as epochs by the consent of all who come after. It stands with the _Iliad_ and Shakspere"s Plays, with the writings of Aristotle and Plato, with the _Novum Organon_ and the _Principia_, with Justinian"s _Code_, with the Parthenon and S. Peter"s. It is the first Christian poem; and it opens European literature, as the _Iliad_ did that of Greece and Rome. And, like the _Iliad_, it has never become out of date; it accompanies in undiminished freshness the literature which it began.
We approach the history of such works, in which genius seems to have pushed its achievements to a new limit, with a kind of awe. The beginnings of all things, their bursting out from nothing, and gradual evolution into substance and shape, cast on the mind a solemn influence. They come too near the fount of being to be followed up without our feeling the shadows which surround it. We cannot but fear, cannot but feel ourselves cut off from this visible and familiar world--as we enter into the cloud. And as with the processes of nature, so it is with those offsprings of man"s mind, by which he has added permanently one more great feature to the world, and created a new power which is to act on mankind to the end. The mystery of the inventive and creative faculty, the subtle and incalculable combinations by which it was led to its work, and carried through it, are out of the reach of investigating thought. Often the idea recurs of the precariousness of the result; by how little the world might have lost one of its ornaments--by one sharp pang, or one chance meeting, or any other among the countless accidents among which man runs his course. And then the solemn recollection supervenes, that powers were formed, and life preserved, and circ.u.mstances arranged, and actions controlled, that thus it should be: and the work which man has brooded over, and at last created, is the foster-child too of that "Wisdom which reaches from end to end, strongly and sweetly disposing all things."
It does not abate these feelings, that we can follow in some cases and to a certain extent, the progress of a work. Indeed, the sight of the particular accidents among which it was developed--which belong perhaps to a heterogeneous and widely discordant order of things, which are out of proportion and out of harmony with it, which do not explain it, which have, as it may seem to us, no natural right to be connected with it, to bear on its character, or contribute to its accomplishment, to which we feel, as it were, ashamed to owe what we can least spare, yet on which its forming mind and purpose were dependent, and with which they had to conspire--affects the imagination even more than cases where we see nothing. We are tempted less to musing and wonder by the _Iliad_, a work without a history, cut off from its past, the sole relic and vestige of its age, unexplained in its origin and perfection, than by the _Divina Commedia_, destined for the highest ends and most universal sympathy, yet the reflection of a personal history, and issuing seemingly from its chance incidents.
The _Divina Commedia_ is singular among the great works with which it ranks, for its strong stamp of personal character and history. In general we a.s.sociate little more than the name--not the life--of a great poet with his works; personal interest belongs more usually to greatness in its active than its creative forms. But the whole idea and purpose of the _Commedia_, as well as its filling up and colouring, are determined by Dante"s peculiar history. The loftiest, perhaps, in its aim and flight of all poems, it is also the most individual; the writer"s own life is chronicled in it, as well as the issues and upshot of all things. It is at once the mirror to all time of the sins and perfections of men, of the judgments and grace of G.o.d, and the record, often the only one, of the transient names, and local factions, and obscure ambitions, and forgotten crimes, of the poet"s own day; and in that awful company to which he leads us, in the most unearthly of his scenes, we never lose sight of himself. And when this peculiarity sends us to history, it seems as if the poem which was to hold such a place in Christian literature hung upon and grew out of chance events, rather than the deliberate design of its author.
History indeed here, as generally, is but a feeble exponent of the course of growth in a great mind and great ideas. It shows us early a bent and purpose--the man conscious of power and intending to use it--and then the accidents among which he worked: but how that current of purpose threaded its way among them, how it was thrown back, deflected, deepened, by them, we cannot learn from history. It presents but a broken and mysterious picture. A boy of quick and enthusiastic temper grows up into youth in a dream of love. The lady of his mystic pa.s.sion dies early. He dreams of her still, not as a wonder of earth, but as a Saint in Paradise, and relieves his heart in an autobiography, a strange and perplexing work of fiction--quaint and subtle enough for a metaphysical conceit; but, on the other hand, with far too much of genuine and deep feeling. It is a first essay; he closes it abruptly as if dissatisfied with his work, but with the resolution of raising at a future day a worthy monument to the memory of her whom he has lost. It is the promise and purpose of a great work. But a prosaic change seems to come over this half-ideal character. The lover becomes the student--the student of the 13th century--struggling painfully against difficulties, eager and hot after knowledge, wasting eyesight and stinting sleep, subtle, inquisitive, active-minded and sanguine, but omnivorous, overflowing with dialectical forms, loose in premiss and ostentatiously rigid in syllogism, fettered by the refinements of half-awakened taste, and the mannerisms of the Provencals. Boethius and Cicero, and the ma.s.s of mixed learning within his reach, are accepted as the consolation of his human griefs: he is filled with the pa.s.sion of universal knowledge, and the desire to communicate it. Philosophy has become the lady of his soul--to write allegorical poems in her honour, and to comment on them with all the apparatus of his learning in prose, his mode of celebrating her. Further, he marries; it is said, not happily.
The antiquaries, too, have disturbed romance by discovering that Beatrice also was married some years before her death. He appears, as time goes on, as a burgher of Florence, the father of a family, a politician, an envoy, a magistrate, a partisan, taking his full share in the quarrels of the day. At length we see him, at once an exile, and the poet of the _Commedia_. Beatrice reappears--shadowy, melting at times into symbol and figure--but far too living and real, addressed with too intense and natural feeling to be the mere personification of anything. The lady of the philosophical Canzoni has vanished. The student"s dream has been broken, as the boy"s had been; and the earnestness of the man, enlightened by sorrow, overleaping the student"s formalities and abstractions, reverted in sympathy to the earnestness of the boy, and brooded once more on that Saint in Paradise, whose presence and memory had once been so soothing, and who now seemed a real link between him and that stable country, "where the angels are in peace." Round her image, the reflection of purity, and truth, and forbearing love, was grouped that confused scene of trouble and effort, of failure and success, which the poet saw round him; round her image it arranged itself in awful order--and that image, not a metaphysical abstraction, but the living memory, freshened by sorrow, and seen through the softening and hallowing vista of years, of Beatrice Portinari--no figment of imagination, but G.o.d"s creature and servant. A childish love, dissipated by study and business, and revived in memory by heavy sorrow--a boyish resolution, made in a moment of feeling, interrupted, though it would be hazardous to say in Dante"s case, laid aside, for apparently more manly studies, gave the idea and suggested the form of the "Sacred poem of earth and heaven."
And the occasion of this startling unfolding of the poetic gift, of this pa.s.sage of a soft and dreamy boy, into the keenest, boldest, sternest of poets, the free and mighty leader of European song, was, what is not ordinarily held to be a source of poetical inspiration,--the political life. The boy had sensibility, high aspirations, and a versatile and pa.s.sionate nature; the student added to this energy, various learning, gifts of language, and n.o.ble ideas on the capacities and ends of man. But it was the factions of Florence which made Dante a great poet. But for them, he might have been a modern critic and essayist born before his time, and have held a high place among the writers of fugitive verses; in Italy, a graceful but trifling and idle tribe, often casting a deep and beautiful thought into a mould of expressive diction, but oftener toying with a foolish and glittering conceit, and whose languid genius was exhausted by a sonnet. He might have thrown into the shade the Guidos and Cinos of his day, to be eclipsed by Petrarch. But he learned in the bitter feuds of Italy not to trifle; they opened to his view, and he had an eye to see, the true springs and abysses of this mortal life--motives and pa.s.sions stronger than lovers" sentiments, evils beyond the consolations of Boethius and Cicero; and from that fiery trial which without searing his heart, annealed his strength and purpose, he drew that great gift and power, by which he stands pre-eminent even among his high compeers, the gift of being real. And the idea of the _Commedia_ took shape, and expanded into its endless forms of terror and beauty, not under the roof-tree of the literary citizen, but when the exile had been driven out to the highways of the world, to study nature on the sea or by the river or on the mountain track, and to study men in the courts of Verona and Ravenna, and in the schools of Bologna and Paris--perhaps of Oxford.
The connexion of these feuds with Dante"s poem has given to the middle age history of Italy an interest of which it is not undeserving in itself, full as it is of curious exhibitions of character and contrivance, but to which politically it cannot lay claim, amid the social phenomena, so far grander in scale and purpose and more felicitous in issue, of the other western nations. It is remarkable for keeping up an antique phase, which, in spite of modern arrangements, it has not yet lost. It is a history of cities. In ancient history all that is most memorable and instructive gathers round cities; civilisation and empire were concentrated within walls; and it baffled the ancient mind to conceive how power should be possessed and wielded, by numbers larger than might be collected in a single market-place. The Roman Empire indeed aimed at being one in its administration and law; but it was not a nation, nor were its provinces nations. Yet everywhere but in Italy, it prepared them for becoming nations. And while everywhere else parts were uniting and union was becoming organisation--and neither geographical remoteness, nor unwieldiness of numbers, nor local interests and differences, were untractable obstacles to that spirit of fusion which was at once the ambition of the few and the instinct of the many; and cities, even where most powerful, had become the centres of the attracting and joining forces, knots in the political network--while this was going on more or less happily throughout the rest of Europe, in Italy the ancient cla.s.sic idea lingered in its simplicity, its narrowness and jealousy, wherever there was any political activity. The history of Southern Italy indeed is mainly a foreign one, the history of modern Rome merges in that of the Papacy; but Northern Italy has a history of its own, and that is a history of separate and independent cities--points of reciprocal and indestructible repulsion, and within, theatres of action where the blind tendencies and traditions of cla.s.ses and parties weighed little on the freedom of individual character, and citizens could watch and measure and study one another with the minuteness of private life.
Two cities were the centres of ancient history in its most interesting time. And two cities of modern Italy represent, with entirely undesigned but curiously exact coincidence, the parts of Athens and Rome. Venice, superficially so unlike, is yet in many of its accidental features, and still more in its spirit, the counterpart of Rome, in its obscure and mixed origin, in its steady growth, in its quick sense of order and early settlement of its polity, in its grand and serious public spirit, in its subordination of the individual to the family, and the family to the state, in its combination of remote dominion with the liberty of a solitary and sovereign city. And though the a.s.sociations and the scale of the two were so different--though Rome had its hills and its legions, and Venice its lagunes and galleys--the long empire of Venice, the heir of Carthage and predecessor of England on the seas, the great aristocratic republic of 1000 years, is the only empire that has yet matched Rome in length and steadiness of tenure. Brennus and Hannibal were not resisted with greater constancy than Doria and Louis XII.; and that great aristocracy, long so proud, so high-spirited, so intelligent, so practical, who combined the enterprise and wealth of merchants, the self-devotion of soldiers and gravity of senators, with the uniformity and obedience of a religious order, may compare without shame its Giustiniani, and Zenos, and Morosini, with Roman Fabii and Claudii.
And Rome could not be more contrasted with Athens than Venice with Italian and contemporary Florence--stability with fitfulness, independence impregnable and secure, with a short-lived and troubled liberty, empire meditated and achieved, with a course of barren intrigues and quarrels. Florence, gay, capricious, turbulent, the city of party, the head and busy patroness of democracy in the cities round her--Florence, where popular government was inaugurated with its utmost exclusiveness and most pompous ceremonial; waging her little summer wars against Ghibelline tyrants, revolted democracies, and her own exiles; and further, so rich in intellectual gifts, in variety of individual character, in poets, artists, wits, historians--Florence in its brilliant days recalled the image of ancient Athens, and did not depart from its prototype in the beauty of its natural site, in its n.o.ble public buildings, in the size and nature of its territory. And the course of its history is similar and the result of similar causes--a traditional spirit of freedom, with its accesses of fitful energy, its periods of grand display and moments of glorious achievement, but producing nothing politically great or durable, and sinking at length into a resigned servitude. It had its Peisistratidae more successful than those of Athens; it had, too, its Harmodius and Aristogeiton; it had its great orator of liberty, as potent and as unfortunate as the antagonist of Philip. And finally, like Athens, it became content with the remembrance of its former glory, with being the fashionable and acknowledged seat of refinement and taste, with being a favoured dependency on the modern heir of the Caesars. But if to Venice belongs a grander public history, Florentine names and works, like Athenian, will be living among men, when the Brenta shall have been left unchecked to turn the Lagunes into ploughland, and when Rome herself may no longer be the seat of the Popes.
The year of Dante"s birth was a memorable one in the annals of Florence, of Italy, and of Christendom.[2] The year 1265 was the year of that great victory of Benevento, where Charles of Anjou overthrew Manfred of Naples, and destroyed at one blow the power of the house of Swabia. From that time till the time of Charles V., the emperors had no footing in Italy. Further, that victory set up the French influence in Italy, which, transient in itself, produced such strange and momentous consequences, by the intimate connexion to which it led between the French kings and the Popes. The protection of France was dearly bought by the captivity of Avignon, the great western schism, and the consequent secularisation of the Papacy, which lasted on uninterrupted till the Council of Trent. Nearly three centuries of degradation and scandal, unrelieved by one heroic effort among the successors of Gregory VII., connected the Reformation with the triumph of Charles and the Pope at Benevento. Finally, by it the Guelf party was restored for good in Florence; the Guelf democracy, which had been trampled down by the Uberti and Manfred"s chivalry at Monteaperti, once more raised its head; and fortune, which had long wavered between the rival lilies, finally turned against the white one, till the name of Ghibelline became a proscribed one in Florence, as Jacobite was once in Scotland, or Papist in England, or Royalist in France.
[Footnote 2: May, 1265. (Pelli.) Benevento: Feb. 26, 1265/6. The Florentine year began March 25.]
The names of Guelf and Ghibelline were the inheritance of a contest which, in its original meaning, had been long over. The old struggle between the priesthood and the empire was still kept up traditionally, but its ideas and interests were changed: they were still great and important ones, but not those of Gregory VII. It had pa.s.sed over from the mixed region of the spiritual and temporal into the purely political. The cause of the popes was that of the independence of Italy--the freedom and alliance of the great cities of the north, and the dependence of the centre and south on the Roman See. To keep the Emperor out of Italy--to create a barrier of powerful cities against him south of the Alps--to form behind themselves a compact territory, rich, removed from the first burst of invasion, and maintaining a strong body of interested feudatories, had now become the great object of the popes. It may have been a wise policy on their part, for the maintenance of their spiritual influence, to attempt to connect their own independence with the political freedom of the Italian communities; but certain it is that the ideas and the characters which gave a religious interest and grandeur to the earlier part of the contest, appear but sparingly, if at all, in its later forms.
The two parties did not care to keep in view principles which their chiefs had lost sight of. The Emperor and the Pope were both real powers, able to protect and a.s.sist; and they divided between them those who required protection and a.s.sistance. Geographical position, the rivalry of neighbourhood, family tradition, private feuds, and above all private interest, were the main causes which a.s.signed cities, families, and individuals to the Ghibelline or Guelf party.
One party called themselves the Emperor"s liegemen, and their watchword was authority and law; the other side were the liegemen of Holy Church, and their cry was liberty; and the distinction as a broad one is true. But a democracy would become Ghibelline, without scruple, if its neighbour town was Guelf; and among the Guelf liegemen of the Church and liberty the pride of blood and love of power were not a whit inferior to that of their opponents. Yet, though the original principle of the contest was lost, and the political distinctions of parties were often interfered with by interest or accident, it is not impossible to trace in the two factions differences of temper, of moral and political inclinations, which though visible only on a large scale and in the ma.s.s, were quite sufficient to give meaning and reality to their mutual opposition. These differences had come down, greatly altered of course, from the quarrel in which the parties took their rise. The Ghibellines as a body reflected the worldliness, the licence, the irreligion, the reckless selfishness, the daring insolence, and at the same time the gaiety and pomp, the princely magnificence and generosity and largeness of mind of the house of Swabia; they were the men of the court and camp, imperious and haughty from ancient lineage or the Imperial cause, yet not wanting in the frankness and courtesy of n.o.bility; careless of public opinion and public rights, but not dead to the grandeur of public objects and public services. Among them were found, or to them inclined, all who, whether from a base or a lofty ambition, desired to place their will above law[3]--the lord of the feudal castle, the robber-knight of the Apennine pa.s.s, the magnificent but terrible tyrants of the cities, the pride and shame of Italy, the Visconti and Scaligers. That renowned Ghibelline chief, whom the poet finds in the fiery sepulchres of the unbelievers with the great Ghibelline emperor and the princely Ghibelline cardinal--the disdainful and bitter but lofty spirit of Farinata degli Uberti, the conqueror, and then singly and at his own risk, the saviour of his country which had wronged him, represents the good as well as the bad side of his party.
[Footnote 3: "Maghinardo da Susinana (_il Demonio_, Purg. 14) fu uno grande e savio tiranno ... gran castellano, e con molti fedeli: savio fu di guerra e bene avventuroso in piu battaglie, e al suo tempo fece gran cose. Ghibellino era di sua n.a.z.ione e in sue opere; ma co"
Fiorentini era Guelfo e nimico di tutti i loro nimici, o Guelfi o Ghibellini che fossono."--G. Vill. vii. 149. A Ghibelline by birth and disposition; yet, from circ.u.mstances, a close ally of the Guelfs of Florence.]
The Guelfs, on the other hand, were the party of the middle cla.s.ses; they rose out of and held to the people; they were strong by their compactness, their organisation in cities, their commercial relations and interests, their command of money. Further, they were professedly the party of strictness and religion, a profession which fettered them as little as their opponents were fettered by the respect they claimed for imperial law. But though by personal unscrupulousness and selfishness, and in instances of public vengeance, they sinned as deeply as the Ghibellines, they stood far more committed as a party to a public meaning and purpose--to improvement in law and the condition of the poor, to a protest against the insolence of the strong, to the encouragement of industry. The genuine Guelf spirit was austere, frugal, independent, earnest, religious, fond of its home and Church, and of those celebrations which bound together Church and home; but withal very proud, very intolerant; in its higher form intolerant of evil, but intolerant always to whatever displeased it. Yet there was a grave and n.o.ble manliness about it which long kept it alive in Florence. It had not as yet turned itself against the practical corruptions of the Church, which was its ally; but this also it was to do, when the popes had forsaken the cause of liberty, and leagued themselves with the brilliant tyranny of the Medici. Then Savonarola invoked, and not in vain, the stern old Guelf spirit of resistance, of domestic purity and severity, and of domestic religion, against unbelief and licentiousness even in the Church; and the Guelf "_Piagnoni_" presented, in a more simple and generous shape, a resemblance to our own Puritans, as the Ghibellines often recall the coa.r.s.er and worse features of our own Cavaliers.
In Florence, these distinctions had become mere nominal ones, confined to the great families who carried on their private feuds under the old party names, when Frederick II. once more gave them their meaning.
"Although the accursed Guelf and Ghibelline factions lasted amongst the n.o.bles of Florence, and they often waged war among themselves out of private grudges, and took sides for the said factions, and held one with another, and those who called themselves Guelfs desired the establishment of the Pope and Holy Church, and those who called themselves Ghibellines favoured the Emperor and his adherents, yet withal the people and commonalty of Florence maintained itself in unity, to the well-being and honour and establishment of the commonwealth."[4] But the appearance on the scene of an emperor of such talent and bold designs revived the languid contest, and gave to party a cause, and to individual pa.s.sions and ambition an impulse and pretext. The division between Guelf and Ghibelline again became serious, involved all Florence, armed house against house, and neighbourhood against neighbourhood, issued in merciless and vindictive warfare, grew on into a hopeless and deadly breach, and finally lost to Florence, without remedy or repair, half her n.o.ble houses and the love of the greatest of her sons. The old badge of their common country became to the two factions the sign of their implacable hatred; the white lily of Florence, borne by the Ghibellines, was turned to red by the Guelfs, and the flower of two colours marked a civil strife as cruel and as fatal, if on a smaller scale, as that of the English roses.[5]
[Footnote 4: G. Villani, vi. 33.]
[Footnote 5: G. Villani, vi. 33, 43; _Parad._ 19.]
It was waged with the peculiar characteristics of Italian civil war.
There the city itself was the scene of battle. A thirteenth century city in Italy bore on its face the evidence that it was built and arranged for such emergencies. Its crowded and narrow streets were a collection of rival castles, whose tall towers, rising thick and close over its roofs, or hanging perilously over its close courts, attested the emulous pride and the insecurity of Italian civic life. There, within a separate precinct, flanked and faced by jealous friends or deadly enemies, were cl.u.s.tered together the dwellings of the various members of each great house--their common home and the monument of their magnificence and pride, and capable of being, as was so often necessary, their common refuge. In these fortresses of the leading families, scattered about the city, were the various points of onset and recovery in civic battle; in the streets barricades were raised, mangonels and crossbows were plied from the towers, a series of separate combats raged through the city, till chance at length connected the attacks of one side, or some panic paralysed the resistance of the other, or a conflagration interposed itself between the combatants, burning out at once Guelf and Ghibelline, and laying half Florence in ashes. Each party had their turn of victory; each, when vanquished, went into exile, and carried on the war outside the walls; each had their opportunity of remodelling the orders and framework of government, and each did so relentlessly at the cost of their opponents. They excluded cla.s.ses, they proscribed families, they confiscated property, they sacked and burned warehouses, they levelled the palaces, and outraged the pride of their antagonists. To destroy was not enough, without adding to it the keenest and newest refinement of insult. Two buildings in Florence were peculiarly dear--among their "_cari luoghi_"--to the popular feeling and the Guelf party: the Baptistery of St. John, "il mio bel S. Giovanni," "to which all the good people resorted on Sundays,"[6] where they had all received baptism, where they had been married, where families were solemnly reconciled; and a tall and beautiful tower close by it, called the "Torre del Guardamorto," where the bodies of the "good people," who of old were all buried at S. Giovanni, rested on their way to the grave.
The victorious Ghibellines, when they levelled the Guelf towers, overthrew this one, and endeavoured to make it crush in its fall the sacred church, "which," says the old chronicler, "was prevented by a miracle." The Guelfs, when their day came, built the walls of Florence with the stones of Ghibelline palaces.[7] One great family stands out pre-eminent in this fierce conflict as the victim and monument of party war. The head of the Ghibellines was the proud and powerful house of the Uberti, who shared with another great Ghibelline family, the Pazzi, the valley of the upper Arno. They lighted up the war in the Emperor"s cause. They supported its weight and guided it. In time of peace they were foremost and unrestrained in defiance of law and in scorn of the people--in war, the people"s fiercest and most active enemies. Heavy sufferers, in their property, and by the sword and axe, yet untamed and incorrigible, they led the van in that battle, so long remembered to their cost by the Guelfs, the battle of Monteaperti (1260)--
Lo strazio, e "l gran scempio Che fece l"Arbia colorata in rossa.--_Inf._ 10.
[Footnote 6: G. Villani, vi. 33, iv. 10; _Inf._ 19; _Parad._ 25.]
[Footnote 7: G. Villani, vi. 39, 65.]
That the head of their house, Farinata, saved Florence from the vengeance of his meaner a.s.sociates, was not enough to atone for the unpardonable wrongs which they had done to the Guelfs and the democracy. When the red lily of the Guelfs finally supplanted the white one as the arms of Florence, and the badge of Guelph triumph, they were proscribed for ever, like the Peisistratidae and the Tarquins. In every amnesty their names were excepted. The site on which their houses had stood was never again to be built upon, and remains the Great Square of Florence; the architect of the Palace of the People was obliged to sacrifice its symmetry, and to place it awry, that its walls might not encroach on the accursed ground.[8]
"They had been," says a writer, contemporary with Dante, speaking of the time when he also became an exile; "they had been for more than forty years outlaws from their country, nor ever found mercy nor pity, remaining always abroad in great state, nor ever abased their honour, seeing that they ever abode with kings and lords, and to great things applied themselves."[9] They were loved as they were hated. When under the protection of a cardinal one of them visited the city, and the chequered blue and gold blazon of their house was, after an interval of half a century, again seen in the streets of Florence; "many ancient Ghibelline men and women pressed to kiss the arms,"[10] and even the common people did him honour.
[Footnote 8: G. Villani, vi. 33, viii. 26; Vasari, _Arnolfo di Lapo_, i. 255 (Fir. 1846).]
[Footnote 9: _Dino Compagni_, p. 88.]
[Footnote 10: _Dino Compagni_, p. 107.]
But the fortunes of Florentine factions depended on other causes than merely the address or vigour of their leaders. From the year of Dante"s birth and Charles"s victory, Florence, as far as we shall have to do with it, became irrevocably Guelf. Not that the whole commonalty of Florence formally called itself Guelf, or that the Guelf party was co-extensive with it; but the city was controlled by Guelf councils, devoted to the objects of the great Guelf party, and received in return the support of that party in curbing the pride of the n.o.bles, and maintaining democratic forms. The Guelf party of Florence, though it was the life and soul of the republic, and irresistible in its disposal of the influence and arms of Florence, and though it embraced a large number of the most powerful families, is always spoken of as something distinct from, and external to, the governing powers, and the whole body of the people. It was a body with a separate and self-const.i.tuted existence;--in the state and allied to it, but an independent element, holding on to a large and comprehensive union without the state. Its organisation in Florence is one of the most curious among the many curious combinations which meet us in Italian history. After the final expulsion of the Ghibellines, the Guelf party took form as an inst.i.tution, with definite powers, and a local existence. It appears with as distinct a shape as the Jacobin Club or the Orange Lodges, side by side with the government. It was a corporate body with a common seal, common property, not only in funds but lands--officers, archives, a common palace,[11] a great council, a secret committee, and last of all, a public accuser of the Ghibellines; of the confiscated Ghibelline estates one-third went to the republic, another third to compensate individual Guelfs, the rest was a.s.signed to the Guelf party.[12] A pope, (Clement IV., 1265-68) had granted them his own arms[13]; and their device, a red eagle clutching a serpent, may be yet seen, with the red lily, and the party-coloured banner of the commonalty, on the battlements of the Palazzo Vecchio.
[Footnote 11: Giotto painted in it: Vasari, _Vit. di Giotto_, p. 314.]
[Footnote 12: G. Villani, vii. 2, 17.]
[Footnote 13: _Ibid._ vii. 2.]
But the expulsion of the Ghibellines did but little to restore peace.
The great Guelf families, as old as many of the Ghibellines, had as little reverence as they for law or civic rights. Below these, the acknowledged n.o.bility of Florence, were the leading families of the "people," houses created by successful industry or commerce, and pushing up into that privileged order, which, however ignored and even discredited by the laws, was fully recognised by feeling and opinion in the most democratic times of the republic. Rivalries and feuds, street broils and conspiracies, high-handed insolence from the great men, rough vengeance from the populace, still continued to vex jealous and changeful Florence. The popes sought in vain to keep in order their quarrelsome liegemen; to reconcile Guelf with Guelf, and even Guelf with Ghibelline. Emba.s.sies went and came, to ask for mediation and to proffer it; to apply the healing paternal hand; to present an obsequious and ostentatious submission. Cardinal legates came in state, and were received with reverential pomp; they formed private committees, and held a.s.semblies, and made marriages; they harangued in honeyed words, and gained the largest promises; on one occasion the Great Square was turned into a vast theatre, and on this stage one hundred and fifty dissidents on each side came forward, and in the presence and with the benediction of the cardinal kissed each other on the mouth.[14] And if persuasion failed, the pope"s representative hesitated not to excommunicate and interdict the faithful but obdurate city. But whether excommunicated or blessed, Florence could not be at peace; however wise and subtle had been the peace-maker"s arrangements, his departing _cortege_ was hardly out of sight of the city before they were blown to the winds. Not more successful were the efforts of the sensible and moderate citizens who sighed for tranquillity within its walls. Dino Compagni"s interesting though not very orderly narrative describes with great frankness, and with the perplexity of a simple-hearted man puzzled by the continual triumph of clever wickedness, the variety and the fruitlessness of the expedients devised by him and other good citizens against the resolute and incorrigible selfishness of the great Guelfs--ever, when checked in one form, breaking out in another; proof against all persuasion, all benefits; not to be bound by law, or compact, or oath; eluding or turning to its own account the deepest and sagest contrivances of const.i.tutional wisdom.
[Footnote 14: G. Villani, vii. 56.]