[278] In the Convito, ii, 9, he writes that, “among all the bestialities, that is the most foolish, the most vile, the most damnable, which believes no other life to be after this life.” Another passage (iv, 5) heaps curses on the “most foolish and vile beasts ... who presume to speak against our Faith.” [↑]
[279] Cp. Ozanam, Dante, 6e édit. pp. 111–12, as to anti-Christian movements. [↑]
[280] Lecky, Rationalism in Europe, i, 83, note; Renan, Averroès, pp. 326–27; Cantù, Gli Eretici d’Italia, i, 177. and note 13 on p. 196. [↑]
[281] Cp. Labitte, La Divine Comédie avant Dante, as cited, p. 139. [↑]
[282] Michelet argues that Italy was “anti-Dantesque” in the Renaissance (Hist. de France, vii, Intr. § 9 and App.), but he exaggerates the common disregard of the Commedia. [↑]
[283] As to an element of doubt, even in Dante, concerning Divine government, see Burckhardt, p. 497. But the attempt made by some critics to show that the “sins” to which Dante confessed had been intellectual—i.e., heresies—falls to the ground. See Döllinger, Studies in European History, Eng. tr. 1890, pp. 87–90; and cp. Cantù, Gli Eretici d’Italia, i, 144 sq. on the whole question. [↑]
[284] Cesare Balbo, Vita di Dante, ed. 1853, pp. 416–17, 433. [↑]
[285] Cantù. Eretici d’ Italia, i, 153. Cantù gives an account of the trial process. [↑]
[286] G. Villani, x, 39. It is to be noted that the horoscope of Jesus was cast by several professed believers, as Albertus Magnus and Pierre d’Ailli, Cardinal and Bishop of Cambrai, as well as by Cardan. See Bayle, art. Cardan, note Q; and cp. Renan, Averroès, p. 326. [↑]
[287] Cp. Owen, pp. 128, 135–42; Hallam, Lit. Hist., i, 141–42; Milman, bk. xiv, ch. v, end. [↑]