Dante Alighieri

Vita Nouva

The society ... gossip. pg. xix

I am like ... are not [personified Love saying this] pg. xix

Do not ask ... for you. pg. xix

He has been ... understanding it. pg. xx

From an event ... much moved. pg. xx

He sensed ... compassion on him. pg. xx

The fascination ... triple pattern. pg. xxviii

[3 principle forces of life in body: vital spirit in heart, spirit of senses in brain, natural spirit in liver; Hugh of Saint Victor] pg 3,4

and he began ... wishes. pg. 4

its influence ... fictious. pg. 4

[number stuff] pg. 3,5

All my elation ... the morn. pg. 9

Whenever and ... injured me. pg. 13

[note 2] pg. 14

Do not ask ... for you! pg. 14

met with some ... importunate. pg. 14

[number stuff] pg. 15

Using your ... countenance. pg. 16

If to grant ... prove. pg. 16

And then with ... key. pg. 16

when you please ... move. pg. 16

[note XII, 20; note XII 25] pg. 68

a number of ... her arms. pg. 17-18

All thoughts ... my part. pg. 18

A number of ... herself. pg. 19

I had set ... returning. pg. 19

Where, weeping ... compassion. pg. 20

I admit that ... of Love; pg. 20

as soon as I ... to see her." pg. 21

All thoughts ... nigh. pg. 21

A sin do those ... grieve for me. pg. 21

in the third ... as she does. pg. 22

The first was that ... I had left. pg. 22

Many a time ... to lose. pg. 23

I had said ... about myself. pg. 23

As many ... heart. pg. 24

One of these ... unique!" pg. 24

Since there ... to begin. pg. 24

for as she ... fare ill. pg. 26

If you would ... way. pg. 27

I speak of her ... granted to me. pg. 28

but if anyone ... too many. pg. 28

Love and ... likewise. pg. 29

in him she ... are gone. pg. 30

such departure ... good child. pg. 31

And when I ... fantasies. pg. 33

As thinking of ... as naught. pg. 36

Sorrow induced ... draw near. pg. 37

[Dante's visions and interpretation of events] pg. 39

[all of XXV] pg. 40-42

When she was ... able to convey. pg. 43

None comprehends ... love. pg. 44

my lady gained ... and praised. pg. 44

Her beauty ... she brings. pg. 44

So long have ... understand. pg. 45

[top quote] pg. 46

the second is that ... my theme. pg. 46

[entire chapter XXIX is interesting. numbers, astronomy, claims of Truth, etc.] pg. 47

After she had ... desolation. pg. 48

When my eyes ... composition. pg. 48

For I would ... and true. pg. 49

Because our ... as she. pg. 50

Whoever speaks ... your foe. pg. 50-51

Come gentle ... its bliss. pg. 52

The appearance ... to the other. pg. 58-59

The torments ... who die. pg. 53

because I was in ... noticed it. pg. 55

And so ... my life. pg. 55

[Dante concluding stuff about the "compassionate" lady in the window] It must ... love. pg. 56

With her ... you do. pg. 56

pg. 74 note 35

No woman's ... mercy she. pg. 56

From then ... coloring. pg. 56

Sad thoughts ... cannot shed. pg. 56

Often indeed ... my eyes. pg. 56

The sight of ... such horror. pg. 57

While life ... is dead. pg. 58

The bitter ... grow. pg. 57

While ... dead. pg. 58

My thoughts ... many times. pg. 58

according to the ... to be clear. pg. 58

I recalled her ... reason. pg. 60

It often ... I was. pg. 60

I say where ... to ascend. pg. 63

in the fourth I say ... her name. pg. 63

note xxv3 pg. 71

note xxxix, 7 on numbers in calenders pg. 73

note xxix, 13 pg. 73

The Banquet

forasmuch as Knowledge is the final perfection of our Soul, in which our ultimate happiness consists, we are all naturally subject to the desire for it

Verily, many are deprived of this most noble perfection, by divers causes within the man and without him, which remove him from the use of Knowledge.

Within the man there may be two defects or impediments, the one on the part of the Body, the other on the part of the Soul

On the part of the Soul it is, when evil triumphs in it, so that it becomes the follower of vicious pleasures, through which it is so much deceived, that on account of them it holds everything in contempt.

Without the man, two causes may in like manner be understood, of which one comes of necessity, the other of stagnation. The first is the management of the family and conduct of civil affairs, which fitly draws to itself the greater number of men, so that they cannot live in the quietness of speculation. The other is the fault of the place where a person is born and reared, which will ofttimes be not only without any School whatever, but may be far distant from studious people. The two first of these causes--the first of the hindrance from within, and the first of the hindrance from without--are not deserving of blame, but of excuse and pardon; the two others, although the one more than the other, deserve blame and are to be detested.

Hence, he who reflects well, can manifestly see that they are few who can attain to the enjoyment of Knowledge, though it is desired by all, and almost innumerable are the fettered ones who live for ever famished of this food.

But because each man is naturally friendly to each man, and each friend grieves for the fault of him whom he loves; they who are fed at that high table are full of mercy towards those whom they see straying in one pasture with the creatures who eat grass and acorns.

And forasmuch as Mercy is the Mother of Benevolence, those who know how, do always liberally offer their good wealth to the true poor

any degree to undervalue that Fresh Life, but greatly to enhance it; seeing how reasonable it is for that age to be fervid and passionate, and for this to be mature and temperate. At one age it is fit to speak and work in one way, and at another age in another way; because certain manners are fit and praiseworthy at one age which are improper and blameable at another - Chapter 1

I say that it is worse for any one to blame than to praise himself, although neither may have to be done. The reason is, that anything which is essentially wrong is worse than that which is wrong through accident. For a man openly to bring contempt on himself is essentially wrong to his friend, because a man owes it to take account of his fault secretly, and no one is more friendly to himself than the man himself. In the chamber of his thoughts, therefore, he should reprove himself and weep over his faults, and not before the world. Again, a man is but seldom blamed when he has not the power or the knowledge requisite to guide himself aright: but he is always blamed when weak of will, because our good or evil dispositions are measured by the strength of will. Wherefore he who blames himself proves that he knows his fault, while he reveals his want of goodness; if, therefore, he know his fault, let him no more speak evil of himself. If a man praise himself it is to avoid evil, as it were; inasmuch as it cannot be done except such self-laudation become in excess dishonour; it is praise in appearance, it is infamy in substance. For the words are spoken to prove that of which he has not inward assurance. Hence, he who lauds himself proves his belief that he is not esteemed to be a good man, and this befalls him not unless he have an evil conscience, which he reveals by self-praise, and in so revealing it he blames himself. - Chapter 2

And, again, self-praise and self-blame are to be shunned equally, for this reason, that it is false witnessing. Because there is no man who can be a true and just judge of himself, so much will self-love deceive him. Hence it happens that every man has in his own judgment the measures of the false merchant, who sells with the one, and buys with the other. Every man weights the scales against his own wrong-doing, and adds weight to his good deeds; so that the number and the quantity and the weight of the good deeds appear to him to be greater than if they were tried in a just balance; and in like manner the evil appears less. Wherefore speaking of himself with praise or with blame, either he speaks falsely with regard to the thing of which he speaks, or he speaks falsely by the fault of his judgment; and as the one is untruth, so is the other. And therefore, since to acquiesce is to admit, he is wrong who praises or who blames before the face of any man; because the man thus appraised can neither acquiesce nor deny without falling into the error of either praising or blaming himself. Reserve the way of due correction, which cannot be taken without reproof of error, and which corrects if understood. Reserve also the way of due honour and glory, which cannot be taken without mention of virtuous works, or of dignities that have been worthily acquired

it is conceded for the reason, that to take the less objectionable of the only two paths, is to take as it were a good one

I fear shame for having followed passion so ardently, as he may conceive who reads the afore-named Songs, and sees how greatly I was ruled by it; which shame ceases entirely by the present speech of myself, which proves that not passion but virtue may have been the moving cause.

Much fault is in that thing which is appointed to remove some grave evil, and yet encourages it; even as in the man who might be sent to quell a tumult, and, before he had quelled it, should begin another. - Chapter 3

forasmuch as my bread is made clean on one side, it behoves me to cleanse it on the other

showing forth against my will the wound of Fortune, with which the ruined man is often unjustly reproached. Truly I have been a ship without a sail and without a rudder, borne to divers ports and lands and shores by the dry wind which blows from doleful poverty; and I have appeared vile in the eyes of many, who perhaps through some report may have imaged me in other form. In the sight of whom not only my person became vile, but each work already completed was held to be of less value than that might again be which remained yet to be done.

The reason wherefore this happens (not only to me but to all), it now pleases me here briefly to touch upon. And firstly, it is because rumour goes beyond the truth; and then, what is beyond the truth restricts and strangles it. Good report is the first born of kindly thought in the mind of the friend; which the mind of the foe, although it may receive the seed, conceives not.

That mind which gives birth to it in the first place, so to make its gift more fair, as by the charity of friendship, keeps not within bounds of truth, but passes beyond them. When one does that to adorn a tale, he speaks against his conscience; when it is charity that causes him to pass the bounds, he speaks not against conscience.

The second mind which receives this, not only is content with the exaggeration of the first mind, but its own report adds its own effect of endeavours to embellish, and so by this action, and by the deception which it also receives from the goodwill generated in it, good report is made more ample than it should be; either with the consent or the dissent of the conscience; even as it was with the first mind. And the third receiving mind does this; and the fourth; and thus the exaggeration of good ever grows. And so, by turning the aforesaid motives in the contrary direction, one can perceive why ill-fame in like manner is made to grow. Wherefore Virgil says in the fourth of the Æneid: "Let Fame live to be fickle, and grow as she goes." Clearly, then, he who is willing may perceive that the image generated by Fame alone is always larger, whatever it may be, than the thing imaged is, in its true state.

that for three causes his Presence makes a person of less value than he is. The first is childishness, I do not say of age, but of mind; the second is envy; and these are in the judge: the third is human impurity; and this is in the person judged. The first, one can briefly reason thus: the greater part of men live according to sense and not according to reason, after the manner of children, and the like of these judge things simply from without; and the goodness which is ordained to a fit end they perceive not, because the eyes of Reason, which they need in order to perceive it, are closed. Hence, they soon see all that they can, and judge according to their sight.

And forasmuch as any opinion they form on the good fame of others, from hearsay, with which, in the presence of the person judged, their imperfect judgment may dissent, they amend not according to reason, because they judge merely according to sense, they will deem that which they have first heard to be a lie as it were, and dispraise the person who was previously praised. Hence, in such men, and such are almost all, Presence restricts the one fame and the other. Such men as these are inconstant and are soon cloyed; they are often gay and often sad from brief joys and sorrows; speedy friends and speedy foes; each thing they do like children, without the use of reason.

The second observation from these reasons is, that due comparison is cause for envy to the vicious; and envy is a cause of evil judgment, because it does not permit Reason to argue for that which is envied, and the judicial power is then like the judge who hears only one side. Hence, when such men as these perceive a person to be famous, they are immediately jealous, because they compare members and powers; and they fear, on account of the excellence of such an one, to be themselves accounted of less worth; and these passionate men, not only judge evilly, but, by defamation, they cause others to judge evilly. Wherefore with such men their apprehension restricts the acknowledgment of good and evil in each person represented; and I say this also of evil, because many who delight in evil deeds have envy towards evil-doers.

The third observation is of human frailty, which one accepts on the part of him who is judged, and from which familiar conversation is not altogether free. In evidence of this, it is to be known that man is stained in many parts; and, as says St. Augustine, "none is without spot." Now, the man is stained with some passion, which he cannot always resist; now, he is blemished by some fault of limb; now, he is bruised by some blow from Fortune; now, he is soiled by the ill-fame of his parents, or of some near relation: things which Fame does not bear with her, but which hang to the man, so that he reveals them by his conversation; and these spots cast some shadow upon the brightness of goodness, so that they cause it to appear less bright and less excellent. And this is the reason why each prophet is less honoured in his own country; and this is why the good man ought to give his presence to few, and his familiarity to still fewer, in order that his name may be received and not despised. And this third observation may be the same for the evil as for the good, if we reverse the conditions of the argument. Wherefore it is clearly evident that by imperfections, from which no one is free, the seen Presence restricts right perception of the good and of the evil in every one, more than truth desires. Hence, since, as has been said above, I myself have been, as it were, visibly present to all the Italians, by which I perhaps am made more vile than truth desires, not only to those to whom my repute had already run, but also to others, whereby I am made the lighter; it behoves me that with a more lofty style I may give to the present work a little gravity, through which it may show greater authority

That which most adorns and commends human actions, and which most directly leads them to a good result, is the use of dispositions best adapted to the end in view; as the end aimed at in knighthood is courage of mind and strength of body. And thus he who is ordained to the service of others, ought to have those dispositions which are suited to that end; as submission, knowledge and obedience, without which any one is unfit to serve well. Because if he is not subject to each of these conditions, he proceeds in his service always with fatigue and trouble, and but seldom continues in it. If he is not obedient, he never serves except as in his wisdom he thinks fit, and when he wills; which is rather the service of a friend than of a servant. - Chapter V

Each thing has virtue in its nature, which does that to which it is ordained; and the better it does it so much the more virtue it has: hence we call that man virtuous who lives a life contemplative or active, doing that for which he is best fitted; we ascribe his virtue to the horse that runs swiftly and much, to which end he is ordained: we see virtue of a sword that cuts through hard things well, since it has been made to do so. Thus speech, which is ordained to express human thought, has virtue when it does that; and most virtue is in the speech which does it most.

it was not subject, but sovereign, because of its beauty. That thing man calls beautiful whose parts are duly proportionate, because beauty results from their harmony

The servant is required chiefly to know two things perfectly: the one is the nature of his lord, because there are lords of such an asinine nature that they command the opposite of that which they desire; and there are others who, without speaking, wish to be understood and served; and there are others who will not let the servant move to do that which is needful, unless they have ordered it. And because these variations are in men that such men as these are beasts, as it were, to whom reason is of little worth

He who knows anything in general knows not that thing perfectly; even as he who knows from afar off one animal, knows not that animal perfectly, because he knows not if it be a dog, a wolf, or a he-goat

without conversation or familiarity, it is impossible to know men

True obedience must have three things, without which it cannot be: it should be sweet, and not bitter; entirely under control, and not impulsive; with due measure, and not excessive

the man is obedient to Justice when he does that which the Law commands, and no more and no less

that nothing which is harmonized by the bond of the Muse can be translated from its own language into another, without breaking all its sweetness and harmony.

The Divine Comedy


Virgil is Reason or Human Wisdom through which man comes to an understanding of the nature of sin.

[sin is wilderness, savage, and stubborn, undifferentiated and bitter] pg. 67

But if I ... the good. pg. 67

[muddled, sleepy thoughts when straying so he cannot recall how he got there] pg. 67

This last ... and now. pg. 69

this beast ... more. pg. 70

whence Envy ... mankind. pg. 70

As one who ... state. pg. 80

Your soul ... your soul. pg. 80

A man must ... decree. pg. 82

one whose love ... for you? pg. 82

note 37-42 pg. 85

note 102, 108 pg. 87

So what is wrong ... of fear. pg. 83

[Justice, forsaken, wisdom and love; Trinity has these of Hell?] pg. 89

[distrust and cowardice block] pg. 90

the suffering ... intellect. [those in Hell, lost sight of Summum Bonum] pg. 90

placing his ... reassured. pg. 90

This wretched ... over them. pg. 90

Heaven's mercy ... them. pg. 91

hateful to ... lived. pg. 91

They were cursing ... birth. pg. 92

they want to ... desire. pg. 92

not 35-42 pg. 94

to think that ... forever! pg. 98

discussing ... discussion. pg. 100

when I raised ... to him. pg. 101

[list of figures from myth, history, and philosophy; Linus? Dioscorides?] pg. 101

[Seven moral and speculative virtues and liberal arts] pg. 104

all those who ... appetite. pg. 110

with never any ... suffering less. pg. 110

[Semiramis; Sichaeus; Francesa da Rimini; Paolo] pg. 111

note 58 on pg. 115

Cleopatra who ... lasting. pg. 111

Achilles ... combat. pg. 111

those shades ... on earth. pg. 111

pity confused ... dazed. pg. 111

grant you peace ... plight. pg. 112

Love, quick ... together. pg. 112

all those ... agony. pg. 113

in that time ... knows)! pg. 113

pity blurred my senses. pg. 113

lust - ... unrepentant. pg. 114

Pity is ... "test" . pg 114

The contrapasso ... darkness). pg. 115

[interesting note 65-66] pg. 117

Francesca recognizes ... condemn her. pg. 117

[common medieval view of women as "daugters of Eve"] pg. 118

In order to fully ... reading. pg. 118

Many critics ... punishment. pg. 118

the nature of lust ... desire. pg. 119

For in the ... ideal. pg. 119

he is easily ... will change. pg. 120

Two just ... burning. pg. 123

Remember your ... pain. pg. 124

Gluttony ... appetite. pg. 125

note 73, 89, 106-11 pg. 127

Do not let ... you. pg. 129

God's avenging ... to this? pg. 130

had such ... spending. pg. 130

their undistinguished ... them pg. 131

the short-lived ... souls. pg. 131

O foolish race ... it with joy. pg. 131-132

miserly and the ... moderation. pg. 134

Just as the ... mass. pg. 135

indicates a major ... clergy. pg. 135

proverb about ... heads" pg. 135

Fortune ... life. pg. 136

Aristotle ... vindictive. pg. 136

Sloth in fact ... Wrath. pg. 136

As one who ... anger. pg. 139

In the world ... fame. pg. 140

feed your ... underworld. pg. 141

I stay ... "no". pg. 141

he walked back ... unlocked. pg. 142

note 18 pg. 143

Virgil's words ... wrath. pg. 143

But we must ... later on. pg. 143

I saw too ... meant. pg. 147

from that ... off?" pg. 147

[furies: Megaera, Alecto, Tisiphone] pg. 150

He turned me ... covered. pg. 150

what insolence ... fate? pg. 151

note 52 pg. 153

note 127-31 pg. 157

Be sure ... care. pg. 159

[to be expelled but to return] pg. 159

before you learn ... defense. pg. 161

[interesting vision that sees the past and future but not the present] pg. 161

Such haughtiness ... religion. pg. 164

misunderstands the latter's ... heretics. pg. 165

Our descent ... wasted. pg. 168

All malice ... fraud. pg. 169

those who gamble ... bounty. pg. 169

Fraud ... special trust. pg. 170

Why do you ... blame? pg. 170

Philosophy ... something else. pg. 171

note 14-15 pg. 173

Art, or to God, note 108, [Each sign of the Zodiac covers about 2 hours] pg. 175

so I thought ... chaos. pg. 177

Oh blind ... on earth. pg. 178

note 41-43 pg. 182

is completely ... cantos pg. 184

he can make ... fame. pg. 188

I am the one ... Envy gave." pg. 188

wrong it is ... off. pg. 189

note 58-78 pg. 192

The Pilgrim ... Ciacco. pg. 193

the Profligates ... bodies. pg. 193

the love ... leaves. pg. 196

There I saw ... operation. pg. 196

O Just ... eyes! pg. 197

with all his ... him!" pg. 198

O Capaneus ... perfectly. pg. 198

may symbolize ... struggles. pg. 203

As the Flemings ... water - pg. 205

But that ... was constructed. pg. 207

if my conscience ... he hears. pg. 208

It is not ... time. pg. 209

In the Middle ... after-life. pg. 211

Wait for these ... fitting. pg. 215

just like ... began. pg. 215

let our ... are. pg. 215

and for sure ... sin. pg. 215

If I ... fondness. pg. 216

and may your ... the place? pg. 216

A new breed ... so soon!" pg. 216

If you ... speech; pg. 217

"Now surely ... his thoughts! pg. 218

It is always ... quiet; pg. 218

this wisdom ... Florence. pg. 219

the source ... parents. pg. 220

It is worth ... sinners. pg. 220

Dante attributes ... gentry. pg. 220

All suggest ... of God. pg. 220

Thus he would ... prevail. pg. 221

the reed symbolizes ... Pilgrim. pg. 221

His [Fraud] face was ... serpentine. pg. 223

but then I ... master. pg. 226

Fraud, whose ... to strike. pg. 227

note 35-36 pg. 228

Apparently... individuality. pg. 229

note 72-73, 106-108, 109-11 pg. 229

The Romans ... mount. pg. 233

He is Jason ... ram. pg. 235

there with his ... alone. pg. 235

How justly ... awards! pg. 239

for your ... depraved. pg. 243

O Constantine ... you! pg. 244

I think my ... words. pg. 244

note 67-72 pg. 247

note 115-17 pg. 248

let no false ... coals. pg. 254

So you are ... his own! pg. 252

note 95-96 pg. 258

Since winter ... mainsail. pg. 261

he forced ... possible. pg. 262

I remember ... enemy. pg. 263

[The deception of the captured soul and the result for the demons] pg. 272

served in the ... barratray. pg. 274

Profitting by ... hanged. pg. 274

Ciampolo's device ... with his companion. pg. 275

As from ... the hare. pg. 278

My guide ... for him. pg. 278

note 103-108 pg. 283

Caiaphas, the ... lost. pg. 284

the method of ... substance. pg. 285

Virgil's failure ... not reasoned. pg. 285

Virgil is ... footprints. pg. 286

at the time the ... your weight." pg. 288

"Come on ... and ready. pg. 290

"No other ... indeed." pg. 291

pricisely so ... myrrh. pg. 292

note 108-11, 138-39 pg. 295

The "thick ... enemy. pg. 296

though he ... symmetry. pg. 300

note 151 pg. 304

[To Florence] I was ashamed ... pg. 305

I grieve ... misuse it. pg. 306

not sweetness ... open sea. pg. 308

Our celebrations ... grief. pg. 309

note 61-62, 94-96, 133 pg. 311

all my actions ... a monk takes. pg. 317

His lofty ... lofty throne.' pg. 318

one cannot be ... logician!' pg. 319

note 7-15 pg. 319

Guido's voyage ... service of God. pg. 321

note 102, 108-109 pg. 322

in the scene ... amends. pg. 323

while all fraud ... snares. pg. 324

Certainly any ... pain. pg. 325

he is not here ... experience. pg. 326

That traitor ... wind." pg. 328

A man ... lost." pg. 328

saw a thing ... purity. pg. 328

Of his own ... knows. pg. 329

[interesting portrayal of Mohammed and Ali] pg. 326

note 31 and 32 pg. 331

note 106-108 pg. 332

If all the grief ... know. pg. 333

So may the ... suns. pg. 338

Vengeance ... time. pg. 340

Siena itself ... acceptance. pg. 342

And when the ... kingdom. pg. 343

it was the ... mind. pg. 344

Less shame ... vulgar!" pg. 347

The very ... struck. pg. 353

Because you ... little more. pg. 354

And if she ... alliance. pg. 355

At Ronce valles ... imminent. pg. 358

suggests that the ... will to evil pg. 358-359

If I had ... baby talk. pg. 362

by fate or ... faces. pg. 364

and it might serve ... out of here. pg. 365

O you who ... above. pg. 366

[all the notes death with betrayal] pg. 367-369

[the sad story of Count Ugolino] pg. 371-373

give me the ... reward. pg. 375

Before his ... Heaven. pg. 384

the qualities ... envy. pg. 384


For better ... seas. pg. 1

renewed ... heart. pg. 2

My leader ... reverence. pg. 2

This man has ... his ways. pg. 3

purge themselves ... domain. pg. 3

he goes in ... Day. pg. 3

I come from that ... ministers. pg. 3

we made our ... found. pg. 4

[Four cardinal virtues: Prudence, Temperance, Justice, Fortitude] pg. 7

it was the pagan ... "acquired" cardinal virtue. pg. 7

Dante's profound ... suicide. pg. 9

Dante, like ... moral code. pg. 9

throughout the ... liberty. pg. 10

he must be ... confidence. pg. 11

to the successful ... not guide. pg. 14

Just as a crowd ... his way. pg. 19

and he appeared ... mine. pg. 19

the laborious ... knowledge. pg. 23

he was aware ... to God. pg. 26

where Reason ... soul. pg. 29

He looked ... to explore: pg. 29

willed by that ... thoughts. pg. 30

be steadfast ... hopes. pg. 31

the more one ... time. pg. 31

Virgil's reactions ... remorse. pg. 33

note 37-45, 55, 79 pg. 35

When any of ... bound. pg. 40

yes fly ... before me. pg. 41

as we surveyed ... heart. pg. 42

note 1-12, 13 pg. 44

What do ... excused. pg. 49

the deep cut ... bounds. pg. 51

You know how ... rain. pg. 52

The loser ... promises. pg. 57

High justice ... God. pg. 58

Ah ... laid waste. pg. 59-60

O Jove ... her pain. pg. 60-61

Not if we ... lack of it. pg. 67

The reason ... Faith. pg. 69

As one who ... be!" pg. 69

Not what ... all of them. pg. 70

as nature ... art. pg. 71

but neither ... bestow it. pg. 72

note 25-36, 120, 124-26 pg. 74

It was the ... dying day. pg. 82

with such ... of self. pg. 82

light that ... blind. pg. 83

See what ... to delve - pg. 84

I think her ... would be. pg. 84

his whole ... heart. pg. 84

your great ... cut short!" pg. 86

note 89 pg. 91

note 122-32, 130 pg. 95

As one who ... behind. pg. 98

note 94-102, 111, 124-26 pg. 105

when we had ... straight. pg. 108

I saw the cart ... competance. pg. 110

"Lord, avenge ... on Earth. pg. 110

My eyes ... Final Day. pg. 111

O haughty ... evolved? pg. 111

note 2, 5 (the Pilgrim ... progress) pg. 112

note 33 on Polyclete pg. 133

[Canto X gives examples of humility]

note 103-105, 121-29 pg. 116

Thy Kingdom ... strive. pg. 118

Give us ... of ours. pg. 118

look not ... weakness. pg. 118

think of what ... will! pg. 119

Ah, ... desire. pg. 119

My ancient ... satisfied. pg. 120

Oh empty ... my swollen pride. pg. 120-121

[Saint Francis, Laudes Creatururum, was perhaps greatest example of humility] pg. 122

The entire ... family. pg. 123

His castle was ... attacked him. pg. 124

Oderisi is not ... the old. pg. 124

note 105, 137 pg. 126

(pierced ... moved). pg. 124

[list of prideful people and incidents] pg. 124

Be proud ... conceived. pg. 130

show ... obscure. pg. 130

O race ... back? pg. 131

Then I did ... perform. pg. 132

Ulyses .. successful. pg. 132

[Dante uses acrostic in XII] pg. 133

Dante's obvious ... man. pg. 133

note 93 pg. 136

virtue of ... pride. pg. 137

[Meekness is opposed to wrath]

The things ... best use. pg. 165

note 49, 52, 69 pg. 168

note 103 on Pisistratus, note 117 pg. 170


perfect vision ... that thing. pg. 55

The greatest ... own harm. pg. 56-57

man whose ... transmutability. pg. 58

war of life pg. 58

The love with ... of that Good. pg. 59

note 10-12, 23, 26-30, 31-33 pg. 60

note 41-42, 43-48, 55-57, 58-63, 64-72, 76-78 pg. 61

the souls of the ... attest to. pg. 66

To see the perfect ... still more. pg. 71

He states that ... false.) pg. 74

as well as in ... before. pg. 81

My intuition ... the world pg. 83-86

note 31-33, 42-45, 47, 50-51, 61-62, 67-72, 75, 76-84, 97-102, 104, 119-20, 130-35, 139-41, 142-44 pg. 88

His stingy ... gold." pg. 95

How can sweet ... meant for you. pg. 96-97

souls that gave ... from God. pg. 99

the Catalans ... oppressive pg. 102

note 93, 100-105, 114, 124-25 pg. 102

note 130-32, 139-48, 140 pg. 104

blood that ... of life! pg. 107

She is not ... understand. pg. 111

He was murdered ... arrogance. pg. 112

a group of ... executed. pg. 112

each of the six ... to God. pg. 114

note 107-108 pg. 116

The city's evils ... astray. pg. 117

Lucifer ... grief. pg. 117

note 134-35 pg. 117

that uncreated ... there. pg. 119

consider how ... hemispheres. pg. 119

I put the food ... yourself. pg. 120

no more aware .. in time. pg. 120

Even if I ... sun's. pg. 120

Since the ray ... it loves. pg. 121

Wrapped in ... him well. pg. 122

a soul once ... beliefs. pg. 123

Appropriately, here the Father keeps the "family" of the Wise happy by revealing through demonstration this relationship which on earth is beyond even the imagination of the wisest. pg. 125

the theologians whose task on earth it was to prove God's existence. pg. 126

note 118-20, 120, 131, 131-32 pg. 130

note 136-38 pg. 132

Insensate ... vanities. pg. 133

You are perplexed ... level. pg. 134

The Providence ... depths. pg. 134

only a few ... holy thoughts. pg. 135

In ... and more. pg. 136

keeping it ... cowls. pg. 136

reproaching ... licentious. pg. 137

As a young ... 1240. pg. 140

note 58-60, 67-69, 79-81, 83, 126 pg. 140

We should not mention one without the other, since both did battle for a single cause, so let their fame shine gloriously as one. XII - 34

who through their words and deeds helped reunite the scattered company. XII - 44

he soon became a mighty theologian, a diligent inspector of the vineyard, where the vine withers if the keeper fails. XII - 85

did he request ... too narrowly. pg. 147-148

According to the theology of Saint Thomas, understanding precedes the act of love, thus the learned are appropriately the "source" of those who love. [The reflection from the group of the wise is the group of those who love] pg. 148

Matthew of Acquasparta who was appointed general of the Franciscan order in 1287. As general he introduced relaxations in the Franciscan rules which paved the way for abuses. Ubertino of Casal, leader of the Franciscan "Spirituals," who opposed the relaxations and preferred a more literal adherence to the rule. pg. 154

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