Three Philosophical Poets; Lucretius, Dante, and Goethe

This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1910 Excerpt: ... environment. To give material embodiment to moral ideas by such a method would nowadays be very artificial, and perhaps impossible; but in Dante's time everything was favourable to the attempt. We are accustomed to think of goods and evils as functions of a natural life, sparks struck out in the chance shock of men with things or with one another. For Dante, it was a matter of course that moral distinctions might be discerned, not merely as they arise incidentally in human experience, but also, and more genuinely, as they are displayed in the order of creation. The Creator himself was a poet producing allegories. The material world was a parable which he had built out in space, and ordered to be enacted. History was a great charade. The symbols of earthly poets are words or images; the symbols of the divine poet were natural things and the fortunes of men. They had been devised for a purpose; and this purpose, as the Koran, too, declares, had been precisely to show forth the great difference there is in God's sight between good and evil. InPlatonic cosmology, the concentric spheres were bodies formed and animated by intelligences of various orders. The nobler an intelligence, the more swift and outward, or higher, was the sphere it moved; whence the identification of "higher" with better, which survives, absurdly,to this day. And while Dante could not attribute literal truth to his fancies about hell, purgatory, and heaven, he believed that an actual heaven, purgatory, and hell had been fashioned by God on purpose to receive souls of varying deserts and complexion; so that while the poet's imagination, unless it reechoed divine revelation, was only human and not prophetic, yet it was a genuine and plausible imagination, moving on the lines of nat...