Canto II

“O muses, O high wit, now help me” (2.7, 41)

Dante here and in Canto I of Purgatorio uses the common convention in epic poetry of invoking the Muses. The use of such a pointedly pagan tradition is notable in a work of Christian poetry, and further commentary on it can be found in the section on Purgatorio. (MC)

“I am not Aeneas, I am not Paul; neither I nor others believe me worthy of that” (2.31-33, 43)

Dante draws on the long-established topos of affected modesty. With his version of “mediocritas mea,” Dante at once humbles himself and yet creates comparisons with two literary greats, one pagan and one Christian. Curtius traces this cliché from the pagan to the Christian traditions, from Cicero to Milton (84-85). Throughout the Commedia, the poet Dante vacillates between recognition of his own pridefulness and the need to repent for it. Such an internal struggle is made clear in his use of affected modesty. (MC)

Another mixing of pagan and Christian influences that Dante uses to establish epic and divine vision status. Aeneas journeys to the Underworld in order to visit his father (The Aeneid Book VI). First, Paul hears the words of Jesus Christ:

Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.

As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?”

And he said, “Who are You, Lord?”

Then the Lord said, “I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.”

So he, trembling and astonished, said, “Lord, what do You want me to do?”

Then the Lord said to him, “Arise and go into the city, and you will be told what you must do.”

And the men who journeyed with him stood speechless, hearing a voice but seeing no one. Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus. And he was three days without sight, and neither ate nor drank (New King James Version Bible, Acts 9:1-9)

This first meeting between Jesus Christ and Paul is relevant because this begins Paul’s journey as an apostle. In the same sense, Dante, in the first two cantos, is beginning his own journey, not to be an apostle, but his journey to salvation.Dante refers to Paul because he also makes a journey to Heaven. From the Dartmouth Dante Project, John S. Carroll comments, “Paul's vision, for instance, was given for the comfort of the Christian Faith; and AEneas was worthy to become a pilgrim of the Invisible because he was the chosen father of that mighty Roman Empire which was destined of Heaven to be the seat and home of that Faith on earth” (Carroll). Dante’s affected modesty here covers the fact that through this journey, Dante will do what Aeneas and Paul did separately–he will descend to Hell and end up in Paradise, but he will add to both by moving up through Purgatory. Commentators reference where Paul writes:

“It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord: I know a man in Christ who fourteen years ago whether in the body I do not know, or whether out of the body I do not know, God knows—such a one was caught up to the third heaven. And I know such a man—whether in the body or out of the body I do not know, God knows— how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter. Of such a one I will boast; yet of myself I will not boast, except in my infirmities” (New King James Version Bible, 2 Cor. 12:1-5).

This passage in 2 Corinthians is where Paul tackles the dangers of pride and bragging. Like Paul, Dante will rise to Paradise, and in order to avoid the folly of pride, Dante uses the well-established affected modesty. (SJ)

“the flame of this burning does not assail me” (2.92-93, 45).

When asked how the pure Beatrice was able to appear before Virgil in Inferno, she explains that his misery does not touch her. Durling notes “Beatrice’s use of the verb tangere[to touch] echoes the risen Jesus’ words to Mary Magdalen (John 20.17)” (51). Comments from the Dartmouth Dante Project add “Fire stands for all the torments of Hell, even though it actually proves to be the instrument of punishment in only two of the several circles (the seventh and the eighth)” (Singleton). However, there is a more apt allusion that Dante is invoking here.

From Daniel 3:

19 Then Nebuchadnezzar was full of fury, and the expression on his face changed toward Shadrach, Meshach, and Abed-Nego. He spoke and commanded that they heat the furnace seven times more than it was usually heated. 20 And he commanded certain mighty men of valor who were in his army to bind Shadrach, Meshach, and Abed-Nego, and cast them into the burning fiery furnace. 21 Then these men were bound in their coats, their trousers, their turbans, and their other garments, and were cast into the midst of the burning fiery furnace. 22 Therefore, because the king’s command was urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abed-Nego. 23 And these three men, Shadrach, Meshach, and Abed-Nego, fell down bound into the midst of the burning fiery furnace.

24 Then King Nebuchadnezzar was astonished; and he rose in haste and spoke, saying to his counselors, “Did we not cast three men bound into the midst of the fire?”

They answered and said to the king, “True, O king.”

25 “Look!” he answered, “I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God.”

Nebuchadnezzar Praises God

26 Then Nebuchadnezzar went near the mouth of the burning fiery furnace and spoke, saying, “Shadrach, Meshach, and Abed-Nego, servants of the Most High God, come out, and come here.” Then Shadrach, Meshach, and Abed-Nego came from the midst of the fire. 27 And the satraps, administrators, governors, and the king’s counselors gathered together, and they saw these men on whose bodies the fire had no power; the hair of their head was not singed nor were their garments affected, and the smell of fire was not on them. (New King James Version Bible, Daniel 3:19-26).

Because Shadrach, Meshach, and Abed-Nego were servants of the true God and did not bow down to the earthly power, God spared them from destruction in the fire. The misery and flame did not touch them. Like the three faithful servants of God, the flames and misery of Inferno does not touch Beatrice. This allusion gives to Beatrice both the protection of God and presence of the Son of God no matter where she is. This elevates Beatrice to a faithful servant of God. (SJ)