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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… cristallo che ’l vocabol porta,

cerchiando il mondo, del suo caro duce,

sotto cui giacque ogni malizia morta. (Par. 21, 25–27)

The dance of David before the Ark of the Covenant and the following scene with Saul’s daughter Michal (II Sam. 6, 1–23 and I Parai. 13–16), which DanteDante uses as a second example of humility (Purg. 10, 55–69), had a considerable influence upon the mediaeval idea of David; the interpretationFiguraldeutung of this episode led, or at least greatly contributed, to the fact that David was principally praised for his humilitashumilitas. The self-humiliation of the great king and hero offered a welcome opportunity for developing the basic Christian antithesisAntithese humilitas – sublimitassublimitas, fundamental for the redemption through Christ’s incarnation; in this way David easily became figura Christi (just as the Ark was figura Ecclesiae). Gregory the GreatGregor d. Große (Moral., Patr. Lat., LXXV, 444) writes on this theme: Coram Deo egit vilia et extrema, ut illa ex humilitate solidaret quae coram hominibus gesserat fortia. Quid de eius factis ab aliis sentiatur ignoro; ego David plus saltantem stupeo quam pugnantem … He compares his dancing with that of a buffoon (scurra); and he explains the verse 11 Sam. 6, 22 (et vilior fiam plus quam factus sum, et humilis ero in oculis meis) with regard to the voluntary self-humiliation of Christ.13