Dante: His Times and His Work. Arthur John Butler
rel="nofollow" href="#n22" type="note">22 In any case, it was originally no Florentine name, and it may be doubted if it ever was recognised as the appellation of a family. True, Dante is once or twice referred to as “Dantes de Alegheriis,” but this may be due to the fact that he was known to have had recently two ancestors of the name. He himself, if we may trust the evidence of letters ascribed to him, seems to have written “Dantes Alligherius,” while his son calls him Dantes Aligherii, and himself Petrus Dantis Aligherii, “Peter, son of Dante, son of Alighiero.” In the official Florentine documents, where his name occurs, it is “Dantes Allegherii” or “Dante d’Alighiero,” “Dante the son of Alighiero,” and no more. The form “degli Alighieri,” which would indicate a true family name, we find in no undoubtedly contemporary document.
In view of this initial uncertainty, the discussion whether the poet was of “noble” family or not seems a trifle superfluous. His great-great-grand-father, Cacciaguida, is made to say (Par., xv. 140) that he himself received knighthood from the Emperor Conrad III. (of Hohenstaufen). This would confer nobility; but it would appear that it would be possible for later generations to lose that status, and there are some indications that Dante was sensitive on this point. At any rate, it is pretty clear that his immediate ancestors were not in any way distinguished. The very fact that he was born in Florence during a period when all the leading Guelfs were in exile shows that Alighiero was not considered by the dominant Ghibelines a person of too great importance to be allowed to remain undisturbed in the city.
Of Dante’s boyhood and early youth we have only stray indications, and those mainly gathered from his own writings. We can, indeed, form a pretty clear notion of what he was, but we know little enough about what he did. From a very early period he was made a hero of romance. Without going so far as some recent writers, both German and Italian, who seem to look upon every statement of early biographers with suspicion, while regarding their silence as good evidence that what they do not mention cannot have happened, we must admit that we cannot with certainty date any event in the first thirty years of Dante’s life. Still, we can infer a good deal. He must unquestionably, during this time, have read a great deal, for it would have been impossible for a man wandering about from place to place, and intermittently busied in political affairs, to have amassed in seven or eight years the amount of learning which the Commedia by itself shows him to have possessed. He must have been recognised at an early age as a young man of marked ability. His intimacy with the old statesman Brunetto Latini, who died in 1294, and his friendship with Charles of Anjou’s grandson, Carlo Martello,23 the young King of Hungary, who was at Florence in the same year and the following, are sufficient to prove this. Neither Brunetto, the most learned man of his age in Florence, and, as we should say, a man of “society” as well, nor a prince who, had he lived, would have been one of the most important personages in Europe, was likely to have distinguished with his friendship a young man of twenty-nine, not of the highest birth, unless he had already made himself notable for intellectual eminence.
One event occurred during Dante’s youth, in which he is so generally believed to have borne a part, that it will probably come as a shock to many people to learn that this belief rests only on the statement of a writer who was not born till nearly fifty years after Dante’s death. On St. Barnabas’s day, June 11, 1289, the Florentine Guelfs met the Ghibelines of Arezzo, in whose ranks many of their own exiles were fighting, in a plain called Campaldino, belonging to the district of Certomondo, which lies in the Casentino, or upper part of the Arno valley. The Florentines gained a complete victory, though only after a hard fight, in which many of the chief Ghibeline leaders lost their lives. The event was one of great importance, and Villani recounts it in very full detail.24 Dante also refers to it in one of the best-known passages of the Purgatory (v. 92). It is quite possible that he himself may have taken part in the battle; but if he did so, it is somewhat strange that none of the earlier commentators, including his own son, nor any biographer of the fourteenth century, should have known of it, or, knowing of it, should have thought it worth recording; and that it should have been left to Leonardo Bruni of Arezzo, writing after the year 1400, to make the first reference to so noteworthy an incident in Dante’s early career. Leonardo (whose “Life” will be found in Bianchi’s edition of the Commedia) quotes, indeed, a letter, said to have been written many years afterwards by Dante, in which reference is made to his presence in the battle; but this letter has long disappeared, and it is to be noted that the biographer does not even profess to have seen it himself. There is, it must be said, in the Hell (xxii. init.) one allusion to warlike operations in the Aretine territory of which Dante claims to have been an eye-witness; but as none of the early commentators seems to refer to Campaldino in connection with this passage, it tells, if anything, against the received story.
Another event, sometimes assigned to the period of Dante’s life before his banishment, has somewhat more evidence in its favour. That he visited Paris at least once in the course of his life, the early authorities are agreed; but Villani, Boccaccio, and Benvenuto of Imola, all writing in the fourteenth century, make the visit to have taken place during his exile. It is not until we come to John of Serravalle, Lord of Fermo, who as Bishop of Rimini attended the Council of Constance, and there, at the request of the Bishops of Bath and Wells and Salisbury, prepared a Latin version of the Commedia with commentary, that we find mention of an earlier visit. His testimony is a little suspicious, because in the same sentence he also asserts that Dante studied at Oxford, a statement which, without strong confirmation, it would be very hard to accept. On the other side, it may be said that the silence of the older biographers is not conclusive evidence against the early study at Paris. Dante also went to Bologna, as it would appear, both before and after his banishment; yet while Villani and Boccaccio only name the latter visit, Benvenuto speaks only of the former. It is therefore quite possible that all three may have ignored the first period of study at Paris, or, if there was but one such period, may have assigned it to the wrong part of Dante’s life. Primâ facie it is more probable that he would have undertaken both the long journey and the course of study in his days of “greater freedom and less responsibility,” than when he was not only engaged upon the composition both of his great poem and of several prose treatises, but was taking an active share in political work.
Again, the allusion in the Paradise to the lectures of Sigier bears all the stamp of a personal reminiscence; just as the allusion to the dykes along the coast of Flanders to illustrate those which form the banks of the river Phlegethon, could hardly have occurred to one who had not seen them with his own eyes, though the biographers mention no journey to Flanders. But Sigier’s lectures and his life too were over by 1300.
Another little bit of evidence may be given for what it is worth. Any one who has read the discourses of Meister Eckhart, the founder of the school of German mystics, will be struck by the frequent and close resemblances, not of thought only, but of expression and illustration, which exist between him and Dante. So frequent and so close are these, that the reader can hardly conceive the possibility of their being due to mere coincidence.25 But Eckhart preached and wrote (if he wrote) in German, a language which we have no reason to think that Dante knew; so that the exchange of ideas between them, if any, must have taken place by word of mouth, and in French or Latin. Now, Eckhart was for a long time in Paris – so long that he seems to have been known as “Master Eckhart of Paris” – and left that city in 1302. If he and Dante ever met, it must have been in Paris (for though Eckhart went to Italy in 1302, it appears to have been only on a journey to Rome, the last place save Florence where Dante would then have cared to show himself), and that at some time before 1300.
Lastly, we may question if Dante would have chosen Paris as a place of residence while Philip the Fair was on the throne of France.
If, then, he did visit France before his exile, we can date the visit with some certainty. It can hardly have been before 1290, the year of Beatrice’s death, nor after 1294, the year in which Carlo Martello came to Florence. Dante’s marriage, again, in all probability took place somewhere about the latter year. We know nothing directly of Dante’s doings in this interval; nothing, at any rate, inconsistent with his having been for some considerable period away from Florence.
But
Doubts have even been thrown on Dante’s friendship with this young King. To these we can only reply that, if it is not implied by
The conclusion of his account is picturesque enough to deserve reproduction. “The news of the said victory came to Florence the very day and hour when it took place; for the Lords Priors having after dinner gone to sleep and rest, by reason of the anxiety and watching of the past night, suddenly came a knock at the door of the chamber, with a cry, ‘Rise up, for the Aretines are discomfited;’ and when they were risen, and the door opened, they found no man, and their servants without had heard nothing. Whence it was held a great and notable marvel, seeing that before any person came from the host with the news, it was towards the hour of vespers.”
We find close resemblances between Dante and the founder of German mysticism. Not only in similes and illustrations, such as the tailor and his cloth, the needle and the loadstone, the flow of water to the sea, the gravitation of weights to the centre; or in such phrases as Eckhart’s “nature possesses nothing swifter than the heaven,” or his use of