Читать книгу Gesammelte Aufsätze zur romanischen Philologie – Studienausgabe. Herausgegeben und ergänzt um Aufsätze, Primärbibliographie und Nachwort von Matthias Bormuth und Martin Vialon онлайн

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Since I am writing in Istanbul (1945) where very few publications on DanteDante are available, I cannot always be sure whether some of my observations may not have been made by others.

We begin with the prophetic dream Purg. 9, 13–33

Ne l’ora che comincia i tristi lai

la rondinella presso a la mattina,

forse a memoria de’ suoi primi guai,

e che la mente nostra, peregrina

più da la carne e men da’ pensier presa

a le sue vision quasi è divina,

in sogno mi parea veder sospesa

un’aguglia nel ciel con penne d’oro,

con l’ali aperte e a calar intesa;

ed esser mi parea là dove fuoro

abbandonati i suoi da Ganimede,

quando fu ratto al sommo consistoro.

Fra me pensava: ‘Forse questa fiede

pur qui per uso, e forse d’altro loco

disdegna di portarne suso in piede.’

Poi mi parea che, poi rotata un poco

terribil come folgor discendesse,

e mi rapisse suso infino al foco.

Ivi parea che ella e io ardesse …

The diving and the rising of the eagle recall not only Ganymede but also an old figurative tradition which occurs first, as far as I know, in Gregory the GreatGregor d. Große. It originates from the exposition, inspired by the PhysiologusPhysiologus, of the verse Job 9, 26 (sicut aquila volons ad escam) combined with other biblical passages (Job 29, 37; Is. 40, 31; Exod. 19, 4), and it is based upon the interpretationFiguraldeutung of the contrast between the soaring flight of the eagle towards the sun and his diving to earth. Moris quippe est aquilae, says Gregory in his commentary to Job,2 ut irreverberata acie radios solis aspiciat; sed cum refectionis indigentia urgetur, eandem oculorum aciem, quam radiis solis infixerat, ad respectum cadaveris inclinat; et quamvis ad alta evolet, pro sumendis carnibus terram petit. The most important and widespread interpretation of this contrast connects it with Christ’s divine nature, his incarnation and ascension: incarnatus dominus ima celeriter transvolans et mox summa repetens (Gregory on Job 39, 27; Patr. Lat., LXXVI, 625). There are variants: sometimes the eagle is conceived not as Christ, but as the faithful soul contemplating his incarnation and ascension. Anyway, the rerising is a separation from the flesh (peregrina più da la carne), and thus it is for the rapt soul the contemplative ecstasy which leads to the joining with Christ in the fervor of the unio mystica (ivi pareo che io e ella ardesse).3 That we have to deal with contemplative ecstasy could also have been proved by the figurative interpretationFiguraldeutung of the sleep,4 and the word ratto evokes for a typologically trained ear the rapture of St Paul, 2 Cor. 12, 4, which is one of the Leitmotifs of the Commedia.