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foster in men those stronger qualities which make them good citizens, an object second only with the Roman-minded
Dante to that of making them spiritually regenerate, nay, perhaps even more important as a necessary preliminary to it. The inscription over the gate of hell tells us that the terms on which we receive the trust of life were fixed by the
Divine Power (which can what it wills), and are therefore unchangeable; by the
Highest Wisdom, and therefore for our truest good; by the
Primal Love, and therefore the kindest.
These are the three attributes of that justice which moved the maker of them.
Dante is no harsher than experience, which always exacts the uttermost farthing; no more inexorable than conscience, which never forgives nor forgets.
No teaching is truer or more continually needful than that the stains of the soul are ineffaceable, and that though their growth may be arrested, their nature is to spread insidiously till they have brought all to their own color.
Evil is a far more cunning and persevering propagandist than Good, for it has no inward strength, and is driven to seek countenance and sympathy.
It must have company, for it cannot bear to be alone in the dark, while
Virtue can see to do what Virtue would
By her own radiant light.
There is one other point which we will dwell on for a moment as bearing on the question of Dante's orthodoxy.
His nature was one in which, as in Swedenborg's, a clear practical understanding was continually streamed over by the northern lights of mysticism, through which the familiar stars shine with a softened and more spiritual lustre.
Nothing is more interesting than the way in which the two qualities of his mind alternate, and indeed play into each other, tingeing his matter-of-fact sometimes with unexpected glows of fancy, sometimes
