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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Solomon thus becomes a type of Christ, and pelles, by combination with extendit coelum sicut pellem, becomes heaven.33 Spontaneously the idea presents itself: perhaps DanteDante really meant pellis as heaven, so that the passage would have to be interpreted: therefore heaven becomes obscured – a thing which has just happened, shortly before, during Peter’s speech, in the same canto? It is not impossible that DanteDante had such an idea in mind; but the tradition offers still other less complex interpretations of Cant. 1, 4–5.34 Gregory writes in his Expositio super Cantica (ibid., LXXIX, 486):

… Quomodo formosa sicut pelles Salomonis? Fertur Salomo quando templum aedificavit omnia illa vasa templi factis pellibus cooperuisse. Sed nimirum pelles Salomonis decorae esse potuerunt in obsequium regis. Sed quia Salomon interpretatur pacificus, nos ipsum verum Salomonem intelligamus; quia omnes animae adhaerentes Deo pelles Salomonis sunt. …

He thus regards pelles as the souls of the faithful; and Honorius of AutunHonorius v. Autun, with a reference to the arca Dei posita in medio pellium (2 Sam. 7, 2), explains pelles as ecclesia (ibid., CLXXII, 368). Even by the detour coelum we may return to ecclesia, as is shown by a text of Adam ScotusAdam Scotus which I wish to quote also because it demonstrates the relation of figural speculations on pellis and decoloratio with political themes familiar and important to DanteDante. In Sermo XXX in die S. Stephani Protomartyris, describing Stephan’s vision of Heaven while being stoned, he refers to the passage extendit coelum sicut pellem and gives a sevenfold explanation of coelum: the first is Sancta Ecclesia: Nonne tibi videtur sancta Ecclesia esse coelum, in qua velut sol fulget sacerdotium, ut luna lucet, regnum et quot sanctos viros quasi tot praeclaras habet stellas? But these heavenly lights are already darkened, the corruption has begun, a fact which he corroborates by many scriptural passages, above all Joel 2, 31: Sol convertetur in tenebras, et luna in sanguinem. Afterwards sol and luna are discussed separately; a great number of themes appear which DanteDante used later in the same context, for ex. the dragon’s tail (Apoc. 12, 4; Purg. 32, 130–135). Finally he quotes Apoc. 6, 12–13: