143. Pope Clement V. (1305-1314). See Inf. XIX. Note 83. The allusion here is to his double dealing with Henry of Luxemburg. See Canto XVII. Note 82.

147. Among the Simoniacs in the third round of Malebolge. Of Simon Magus, Milman, Hist. Christ., II. 97, writes thus: "Unless Simon was in fact a personage of considerable importance during the early history of Christianity, it is difficult to account for his becoming, as he is called by Beausobre, the hero of the Romance of Heresy. If Simon was the same with that magician, a Cypriot by birth, who was employed by Felix as agent in his intrigue to detach Drusilla from her husband, this part of his character accords with the charge of licentiousness advanced both against his life and his doctrines by his Christian opponents. This is by no means improbable; and indeed, even if he was not a person thus politically prominent and influential, the early writers of Christianity would scarcely have concurred in representing him as a formidable and dangerous antagonist of the Faith, as a kind of personal rival of St. Peter, without some other groundwork for the fiction besides the collision recorded in the Acts. The doctrines which are ascribed to him and to his followers, who continued to exist for several centuries, harmonize with the glimpse of his character and tenets in the writings of St. Luke. Simon probably was one of that class of adventurers which abounded at this period, or like Apollonius of Tyana, and others at a later time, with whom the opponents of Christianity attempted to confound Jesus and his Apostles. His doctrine was Oriental in its language and in its pretensions. He was the first Æon or emanation, or rather perhaps the first manifestation of the primal Deity. He assumed not merely the title of the Great Power or Virtue of God, but all the other Appellations, the Word, the Perfection, the Paraclete, the Almighty, the whole combined attributes of the Deity. He had a companion, Helena, according to the statement of his enemies, a beautiful prostitute, whom he found at Tyre, who became in like manner the first conception (the Ennœa) of the Deity; but who, by her conjunction with matter, had been enslaved to its malignant influence, and, having fallen

under the power of evil angels, had been in a constant state of transmigration, and, among other mortal bodies, had occupied that of the famous Helen of Troy. Beausobre, who elevates Simon into a Platonic philosopher, explains the Helena as a sublime allegory. She was the Psyche of his philosophic romance. The soul, by evil influences, had become imprisoned in matter. By her the Deity had created the angels the angels, enamored of her, had inextricably entangled her in that polluting bondage, in order to prevent her return to heaven. To fly from their embraces she had passed from body to body. Connecting this fiction with the Grecian mythology, she was Minerva, or impersonated Wisdom; perhaps, also, Helena, or embodied Beauty."

148. Pope Boniface VIII., a native of Alagna, now Anagni. See Inf. XIX. Note 53, and Purg. XX. Note 87.

Dante has already his punishment prepared. He is to be thrust head downward into a narrow hole in the rock of Malebolge, and to be driven down still lower when Clement V. shall follow him.

CANTO XXXI.

1. The White Rose of Paradise.

7. Iliad, II. 86, Anon. Tr.: "And the troops thronged together, as swarms of crowding bees, which come ever in fresh numbers from the hollow rock, and fly in clusters over the vernal flowers, and thickly some fly in this direction, and some in that."

32. The nymph Callisto, or Helice, was changed by Jupiter into the constellation of the Great Bear, and her son into that of the Little Bear. See Purg. XXV. Note 131.

34. Rome and her superb edifices, before the removal of the Papal See to Avignon.

6

35. Speaking of Petrarch's visit to Rome, Mr. Norton, Travel and Study in Italy, p. 288, says: "The great church of St. John Lateran, the mother and head of all the churches of the city and the world,' — mater urbis et orbis, had been almost destroyed by fire, with its adjoining palace, and the houses of the canons, on the Eve of St. John, in

1308. The palace and the canons' houses were rebuilt not long after; but at the time of Petrarch's latest visit to Rome, and for years afterward, the church was without a roof, and its walls were ruinous. The poet addressed three at least of the Popes at Avignon with urgent appeals that this disgrace should no longer be permitted, but the Popes gave no heed to his words; for the ruin of Roman churches, or of Rome itself, was a matter of little concern to these Transalpine prelates."

73. From the highest regions of the air to the lowest depth of the sea.

After

102. St. Bernard, the great Abbot of Clairvaux, the Doctor Mellifluus of the Church, and preacher of the disastrous Second Crusade, was born of noble parents in the village of Fontaine, near Dijon, in Burgundy, in the year 1190. studying at Paris, at the age of twenty he entered the Benedictine monastery of Citeaux; and when, five years later, this monastery had become overcrowded with monks, he was sent out to found a new one.

Mrs. Jameson, Legends of the Monastic Orders, p. 149, says: "The manner of going forth on these occasions was strikingly characteristic of the age; — the abbot chose twelve monks, representing the twelve Apostles, and placed at their head a leader, representing Jesus Christ, who, with a cross in his hand, went before them. The gates of the convent opened, then closed behind them, and they wandered into the wide world, trusting in God to show them their destined abode.

"Bernard led his followers to a wilderness, called the Valley of Wormwood, and there, at his bidding, arose the since renowned abbey of Clairvaux. They felled the trees, built themselves huts, tilled and sowed the ground, and changed the whole face of the country round; till that which had been a dismal solitude, the resort of wolves and robbers, became a land of vines and corn, rich, populous, and prosperous."

This incident forms the subject of one of Murillo's most famous paintings, and is suggestive of the saint's intense devotion to the Virgin, which Dante expresses in this line.

Mr. Vaughan, Hours with the Mystics, I. 145, gives the following sketch of St. Bernard :

"With Bernard the monastic life is the one thing needful. He began life by drawing after him into the convent all his kindred; sweeping them one by one from the high seas of the world with the irresistible vortex of his own religious fervor. His incessant cry for Europe is, Better monasteries, and more of them. Let these ecclesiastical castles multiply; let them cover and command the land, well garrisoned with men of God, and then, despite all heresy and schism, theocracy will flourish, the earth shall yield her increase, and all people praise the Lord. Who so wise as Bernard to win souls for Christ, that is to say, recruits for the cloister? With what eloquence he paints the raptures of contemplation, the vanity and sin of earthly ambition or of earthly love! Wherever in his travels Bernard may have preached, there, presently, exultant monks must open wide their doors to admit new converts. Wherever he goes, he bereaves mothers of their children, the aged of their last solace and last support; praising those the most who leave most misery behind them. How sternly does he rebuke those Rachels who mourn and will not be comforted for children dead to them forever! What vitriol does he pour into the wounds when he asks if they will drag their son down to perdition with themselves by resisting the vocation of Heaven; whether it was not enough that they brought him forth sinful to a world of sin, and will they now, in their insane affection, cast him into the fires of hell? Yet Bernard is not hard-hearted by nature. He can pity this disgraceful weakness of the flesh. He makes such amends as superstition may. I will be a father to him, he says. Alas! cold comfort. You, their hearts will answer, whose flocks are countless, would nothing content you but our ewe lamb ? Perhaps some cloister will be, for them too, the last resource of their desolation. They will fly for ease in their pain to the system which caused it. Bernard hopes so. So inhuman is the humanity of asceticism; cruel its tender mercies; thus does it depopulate the world of its best in order to improve it.

"Bernard had his wish. He made Clairvaux the cynosure of all contemplative eyes. For any one who could exist at all as a monk, with any satisfaction to himself, that was the place above all others. Brother Godfrey, sent out to be first Abbot of Fontenay, as soon as he has set all things in order there, returns, only too gladly, from that rich and lovely region, to re-enter his old cell, to walk around, delightedly revisiting the well-remembered spots among the trees or by the water-side, marking how the fields and gardens have come on, and relating to the eager brethren (for even Bernard's monks have curiosity) all that befell him in his work. He would sooner be third Prior at Clairvaux, than Abbot of Fontenay. So, too, with Brother Humbert, commissioned in like manner to regulate Igny Abbey (fourth daughter of Clairvaux). He soon comes back, weary of the labor and sick for home, to look on the Aube once more, to hear the old mills go drumming and droning, with that monotony of muffled sound — the associate of his pious reveries often heard in his dreams when far away; to set his feet on the very same flagstone in the choir where he used to stand, and to be happy. But Bernard, though away in Italy, toiling in the matter of the schism, gets to hear of his return, and finds time to send him across the Alps a letter of rebuke for this criminal self-pleasing, whose terrible sharpness must have darkened the poor man's meditations for many a day.

"Bernard had further the satisfaction of improving and extending monasticism to the utmost; of sewing together, with tolerable success, the rended vesture of the Papacy; of suppressing a more popular and more Scriptural Christianity, for the benefit of his despotic order; of quenching for a time, by the extinction of Abelard, the spirit of free inquiry; and of seeing his ascetic and superhuman ideal of religion everywhere accepted as the genuine type of Christian virtue."

104. The Veronica is the portrait of our Saviour impressed upon a veil or kerchief, preserved with great care in the church of the Santi Apostoli at Rome. Collin de Plancy, Légendes des Saintes Images, p. 11, gives the follow ing account of it :