Three Philosophical Poets by George Santayana (free children's ebooks pdf TXT) 📖

beyond it at times. Like many other Christian seers, he betrays here and there an esoteric view of rewards and punishments, which makes them simply symbols for the intrinsic quality of good and evil ways. The punishment, he then seems to say, is nothing added; it is what the passion itself pursues; it is a fulfilment, horrifying the soul that desired it.

For instance, spirits newly arrived in hell require no devil with his prong to drive them to their punishment. They flit towards it eagerly, of their own accord.[15] Similarly, the souls in purgatory are kept by their own will at the penance they are doing. No external force retains them, but until they are quite purged they are not able, because they are not willing, to absolve themselves.[16] The whole mountain, we are told, trembles and bursts into psalmody when any one frees himself and reaches heaven. Is it too much of a gloss to say that these souls change their prison when they change their ideal, and that an inferior state of soul is its own purgatory, and determines its own duration? In one place, at any rate, Dante proclaims the intrinsic nature of punishment in express terms. Among the blasphemers is a certain king of Thebes, who defied the thunderbolts of Jupiter. He shows himself indifferent to his punishment and says: "Such as I was alive, such I am dead." Whereupon Virgil exclaims, with a force Dante had never found in his voice before: "In that thy pride is not mortified, thou art punished the more. No torture, other than thy own rage, would be woe enough to match thy fury."[17] And indeed, Dante's imagination cannot outdo, it cannot even equal, the horrors which men have brought upon themselves in this world. If we were to choose the most fearful of the scenes in the Inferno, we should have to choose the story of Ugolino, but this is only a pale recital of what Pisa had actually witnessed.

A more subtle and interesting instance, if a less obvious one, may be found in the punishment of Paolo and Francesca di Rimini. What makes these lovers so wretched in the Inferno? They are still together. Can an eternity of floating on the wind, in each other's arms, be a punishment for lovers? That is just what their passion, if left to speak for itself, would have chosen. It is what passion stops at, and would gladly prolong for ever. Divine judgement has only taken it at its word. This fate is precisely what Aucassin, in the well-known tale, wishes for himself and his sweetheart Nicolette,—not a heaven to be won by renunciation, but the possession, even if it be in hell, of what he loves and fancies. And a great romantic poet, Alfred de Musset, actually upbraids Dante for not seeing that such an eternal destiny as he has assigned to Paolo and Francesca would be not the ruin of their love,[18] but the perfect fulfilment of it. This last seems to be very true; but did Dante overlook the truth of it? If so, what instinct guided him to choose just the fate for these lovers that they would have chosen for themselves?

There is a great difference between the apprentices in life, and the masters,—Aucassin and Alfred de Musset were among the apprentices; Dante was one of the masters. He could feel the fresh promptings of life as keenly as any youngster, or any romanticist; but he had lived these things through, he knew the possible and the impossible issue of them; he saw their relation to the rest of human nature, and to the ideal of an ultimate happiness and peace. He had discovered the necessity of saying continually to oneself: Thou shalt renounce. And for this reason he needed no other furniture, for hell than the literal ideals and fulfilments of our absolute little passions. The soul that is possessed by any one of these passions nevertheless has other hopes in abeyance. Love itself dreams of more than mere possession; to conceive happiness, it must conceive a life to be shared in a varied world, full of events and activities, which shall be new and ideal bonds between the lovers. But unlawful love cannot pass out into this public fulfilment. It is condemned to be mere possession—possession in the dark, without an environment, without a future. It is love among the ruins. And it is precisely this that is the torment of Paolo and Francesca—love among the ruins of themselves and of all else they might have had to give to one another. Abandon yourself, Dante would say to us,—abandon yourself altogether to a love that is nothing but love, and you are in hell already. Only an inspired poet could be so subtle a moralist. Only a sound moralist could be so tragic a poet.

The same tact and fine feeling that appear in these little moral dramas appear also in the sympathetic landscape in which each episode is set. The poet actually accomplishes the feat which he attributes to the Creator; he evokes a material world to be the fit theatre for moral attitudes. Popular imagination and the precedents of Homer and Virgil had indeed carried him halfway in this symbolic labour, as tradition almost always carries a poet who is successful. Mankind, from remotest antiquity, had conceived a dark subterranean hell, inhabited by unhappy ghosts. In Christian times, these shades had become lost souls, tormented by hideous demons. But Dante, with the Aristotelian chart of the vices before him, turned those vague windy caverns into a symmetrical labyrinth. Seven concentric terraces descended, step by step, towards the waters of the Styx, which in turn encircled the brazen walls of the City of Dis, or Pluto. Within these walls, two more terraces led down to the edge of a prodigious precipice—perhaps a thousand miles deep—which formed the pit of hell. At the bottom of this, still sinking gently towards the centre, were ten concentric furrows or ditches, to hold ten sorts of rogues; and finally a last sheer precipice fell to the frozen lake of Cocytus, at the very centre of the earth, in the midst of which Lucifer was congealed amongst lesser traitors.

Precision and horror, graphic and moral truth, were never so wonderfully combined as in the description of this hell. Yet the conception of purgatory is more original, and perhaps more poetical. The very approach to the place is enchanting. We hear of it first in the fatal adventure ascribed to Ulysses by Dante. Restless at Ithaca after his return from Troy, the hero had summoned his surviving companions for a last voyage of discovery. He had sailed with them past the Pillars of Hercules, skirting the African shore; until after three months of open sea, he saw a colossal mountain, a great truncated cone, looming before him. This was the island and hill of purgatory, at the very antipodes of Jerusalem. Yet before Ulysses could land there, a squall overtook him; and his galley sank, prow foremost, in that untraversed sea, within sight of a new world. So must the heathen fail of salvation, though some oracular impulse bring them near the goal.

How easy is success, on the other hand, to the ministers of grace! From the mouth of the Tiber, where the souls of Christians congregate after death, a light skiff, piloted by an angel, and propelled only by his white wings, skims the sea swiftly towards the mountain of purgatory, there deposits the spirits it carries, and is back at the mouth of the Tiber again on the same day. So much for the approach to purgatory. When a spirit lands it finds the skirts of the mountain broad and spreading, but the slope soon becomes hard and precipitous. When he has passed the narrow gate of repentance, he must stay upon each of the ledges that encircle the mountain at various heights, until one of his sins is purged, and then upon the next ledge above, if he has been guilty also of the sin that is atoned for there. The mountain is so high as to lift its head into the sphere of the moon, above the reach of terrestrial tempests. The top, which is a broad circular plain, contains the Garden of Eden, watered by the rivers Lethe and Eunoe, one to heal all painful memories, and the other to bring all good thoughts to clearness. From this place, which literally touches the lowest heaven, the upward flight is easy from sphere to sphere.

The astronomy of Dante's day fell in beautifully with his poetic task. It described and measured a firmament that would still be identified with the posthumous heaven of the saints. The whirling invisible spheres of that astronomy had the earth for their centre. The sublime complexities of this Ptolemaic system were day and night before Dante's mind. He loves to tell us in what constellation the sun is rising or setting, and what portion of the sky is then over the antipodes; he carries in his mind an orrery that shows him, at any given moment, the position of every star.

Such a constant dragging in of astronomical lore may seem to us puerile or pedantic; but for Dante the astronomical situation had the charm of a landscape, literally full of the most wonderful lights and shadows; and it also had the charm of a hard-won discovery that unveiled the secrets of nature. To think straight, to see things as they are, or as they might naturally be, interested him more than to fancy things impossible; and in this he shows, not want of imagination, but true imaginative power and imaginative maturity. It is those of us who are too feeble to conceive and master the real world, or too cowardly to face it, that run away from it to those cheap fictions that alone seem to us fine enough for poetry or for religion. In Dante the fancy is not empty or arbitrary; it is serious, fed on the study of real things. It adopts their tendency and divines their true destiny. His art is, in the original Greek sense, an imitation or rehearsal of nature, an anticipation of fate. For this reason curious details of science or theology enter as a matter of course into his verse. With the straightforward faith and simplicity of his age he devours these interesting images, which help him to clarify the mysteries of this world.

There is a kind of sensualism or aestheticism that has decreed in our day that theory is not poetical; as if all the images and emotions that enter a cultivated mind were not saturated with theory. The prevalence of such a sensualism or aestheticism would alone suffice to explain the impotence of the arts. The life of theory is not less human or less emotional than the life of sense; it is more typically human and more keenly emotional. Philosophy is a more intense sort of experience than common life is, just as pure and subtle music, heard in retirement, is something keener and more intense than the howling of storms or the rumble of cities. For this reason philosophy, when a poet is not mindless, enters inevitably into his poetry, since it has entered into his life; or rather, the detail of things and the detail of ideas pass equally into his verse, when both alike lie in the path that has led him to his ideal. To object to theory in poetry would be like objecting to words there; for words, too, are symbols without the sensuous character of the things they stand for; and yet it is only by the net of new connections which words throw over things, in recalling them, that poetry arises at all. Poetry is an attenuation, a rehandling, an echo of crude experience; it is