The Divine Comedy of Dante Alighieri: The Inferno. Dante Alighieri

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СКАЧАТЬ Dante that discovered the secret.[71]

      Florence was now by far the leading city in Tuscany. Its merchants and money-dealers were in correspondence with every Mediterranean port and with every country of the West. Along with bales of goods and letters of exchange new ideas and fresh intelligence were always on the road to Florence. The knowledge of what was going on in the world, and of what men were thinking, was part of the stock-in-trade of the quick-witted citizens, and they were beginning to be employed throughout Europe in diplomatic work, till then almost a monopoly of churchmen. ‘These Florentines seem to me to form a fifth element,’ said Boniface, who had ample experience of how accomplished they were.

      At home they had full employment for their political genius; and still upon the old problem, of how to curb the arrogance of the class that, in place of being satisfied to share in the general prosperity, sought its profit in the maintenance of privilege. It is necessary, at the cost of what may look like repetition, to revert to the presence and activity of this class in Florence, if we are to form a true idea of the circumstances of Dante’s life, and enter into the spirit with which much of the Comedy is informed. Though many of the nobles were now engaged in commerce and figured among the popular leaders, most of the greater houses stood proudly aloof from everything that might corrupt their gentility. These were styled the magnates: they found, as it were, a vocation for themselves in being nobles. Among them the true distinctive spirit of Ghibelinism survived, although none of them would now have dared to describe himself as a Ghibeline. Their strength lay partly in the unlimited control they retained over the serfs on their landward estates; in the loyalty with which the members of a family held by one another; in their great command of resources as the administrators of the Parte Guelfa; and in the popularity they enjoyed with the smaller people in consequence of their lavish expenditure, and frank if insolent manners. By law scarcely the equals of the full citizens, in point of fact they tyrannised over them. Their houses, set like fortresses in the crowded streets, frequently served as prisons and torture-chambers for the low-born traders or artisans who might offend them.

      Measures enough had been passed towards the close of the century with a view to curb the insolence of the magnates; but the difficulty was to get them put in force. At length, in 1294, they, with many additional reforms, were embodied in the celebrated Ordinances of Justice. These for long were counted back to as the Great Charter of Florence—a Great Charter defining the popular rights and the disabilities of the baronage. Punishments of special severity were enacted for nobles who should wrong a plebeian, and the whole of a family or clan was made responsible for the crimes and liabilities of its several members. The smaller tradesmen were conciliated by being admitted to a share in political influence. If serfage was already abolished in the State of Florence, it was the Ordinances which made it possible for the serf to use his liberty.[72] But the greatest blow dealt to the nobles by the new laws was their exclusion, as nobles, from all civil and political offices. These they could hold only by becoming members of one of the trade guilds.[73] And to deprive a citizen of his rights it was enough to inscribe his name in the list of magnates.

      It is not known in what year Dante became a member of the Guild of Apothecaries. Without much reason it has been assumed that he was one of the nobles who took advantage of the law of 1294. But there is no evidence that in his time the Alighieri ranked as magnates, and much ground for believing that for some considerable time past they had belonged to the order of full citizens.

      It was not necessary for every guildsman to practise the art or engage in the business to which his guild was devoted, and we are not required to imagine Dante as having anything to do with medicine or with the spices and precious stones in which the apothecaries traded. The guilds were political as much as industrial associations, and of the public duties of his membership he took his full share. The constitution of the Republic, jealously careful to limit the power of the individual citizen, provided that the two chief executive officers, the Podesta and the Captain of the People, should always be foreigners. They held office only for six months. To each of them was assigned a numerous Council, and before a law could be abrogated or a new one passed it needed the approval of both these Councils, as well as that of the Priors, and of the heads of the principal guilds. The Priors were six in number, one for each district of the city. With them lay the administration in general of the laws, and the conduct of foreign affairs. Their office was elective, and held for two months.[74] Of one or other of the Councils Dante is known to have been a member in 1295, 1296, 1300, and 1301.[75] In 1299 he is found engaged on a political mission to the little hill-city of San Gemigniano, where in the town-house they still show the pulpit from which he addressed the local senate.[76] From the middle of June till the middle of August 1300 he served as one of the Priors.[77]

      At the time when Dante entered on this office, Florence was distracted by the feud of Blacks and Whites, names borrowed from the factions of Pistoia, but fated to become best known from their use in the city which adopted them. The strength of the Blacks lay in the nobles whom the Ordinances of Justice had been designed to depress; both such of them as had retained their standing as magnates, and such as, under the new law, had unwillingly entered the ranks of the citizens. Already they had succeeded in driving into exile Giano della Bella,[78] the chief author of the Ordinances; and their efforts—and those of the citizens who,[Pg lxxiii] fearing the growing power of the lesser guilds, were in sympathy with them—were steadily directed to upset the reforms. An obvious means to this end was to lower in popular esteem the public men whose policy it was to govern firmly on the new lines. The leader of the discontented party was Corso Donati, a man of small fortune, but of high birth; of splendid personal appearance, open-handed, and of popular manners. He and they who went with him affected a violent Guelfism, their chance of recovering the control of domestic affairs being the better the more they could frighten the Florentines with threats of evils like those incurred by the Aretines and Pisans from Ghibeline oppression. It may be imagined what meaning the cry of Ghibeline possessed in days when there was still a class of beggars in Florence—men of good names—whose eyes had been torn out by Farinata and his kind.

      One strong claim which Corso Donati had on the goodwill of his fellow-townsmen was that by his ready courage in pushing on the reserves, against superior orders, at the battle of Campaldino,[79] the day had been won to Florence and her allies. As he rode gallantly through the streets he was hailed as the Baron (il Barone), much as in the last generation the victor of Waterloo was sufficiently distinguished as the Duke. At the same battle, Vieri dei Cerchi, the leader of the opposite party of the Whites, had shown no less bravery, but he was ignorant of the art, or despised it, of making political capital out of the performance of his duty. In almost every respect he offered a contrast to Donati. He was of a new family, and his influence depended not on landed possessions, though he had these too, but on wealth derived from commerce.[80] According to John Villani, a competent authority on such a point,[81] he was at the head of one of the greatest trading houses in the world. The same crowds that cheered Corso as the great Baron sneered at the reticent and cold-tempered merchant as the Ghibeline. It was a strange perversion of ideas, and yet had this of justification, that all the nobles of Ghibeline tendency and all the citizens who, on account of their birth, were suspected of leaning that way were driven into the party of the Whites by the mere fact of the Blacks hoisting so defiantly the Guelf flag, and commanding the resources of the Parte Guelfa. But if Ghibelinism meant, as fifty years previously it did mean, a tendency to СКАЧАТЬ