Gabriel's Redemption (Gabriel's Inferno #3)(39)
Soon, it was Julia’s turn. Professor Patel, one of the conference organizers, introduced her, dubbing her a rising star at Harvard. Gabriel’s grin widened as he saw Christa seethe.
The audience included fifty academics, in various stages of their careers. Professor Picton and Professor Marinelli sat in the front row near Gabriel. All three smiled at Julia encouragingly.
With uncertain fingers, she placed the pages of her paper on top of the lectern. In contrast with it, her petite form seemed even smaller. Professor Patel adjusted the microphone downward so that it would catch her voice.
She looked young and pale and nervous. Gabriel caught her chewing at the inside of her mouth and he silently willed her not to do so. He was grateful when she stopped.
With her eyes fixed on his, she took a deep breath and began.
“The title of my presentation is ‘The Silence of St. Francis: A Witness to Fraud.’”
“In canto twenty-seven of Dante’s Inferno, Guido da Montefeltro tells the story of what happened after he died,
‘Francis came afterward, when I was dead,
For me; but one of the black Cherubim
Said to him: “Take him not; do me no wrong;
He must come down among my servitors,
Because he gave the fraudulent advice
From which time forth I have been at his hair;
For who repents not cannot be absolved,
Nor can one both repent and will at once,
Because of the contradiction which consents not.”
O miserable me ! how I did shudder
When he seized on me, saying: “Peradventure
Thou didst not think that I was a logician!” ’
“Guido lived in Italy from about 1220 to 1298. He was a prominent Ghibelline and military strategist before retiring in order to become a Franciscan, around 1296. Afterward, Pope Boniface VIII persuaded him to give fraudulent counsel to the Colonna family, with whom he’d been having trouble.
“Boniface wanted Guido to promise the family amnesty if they would leave the security of their fortress. Guido did so, but only after he secured absolution. As a result of his counsel, the Colonna family left the fortress only to be punished by Boniface. Later, Guido died in the Franciscan monastery in Assisi.
“Guido’s account of what happened after his death is dramatic. We can envision St. Francis courageously confronting a demon in order to rescue the soul of his fellow Franciscan.”
Her eyes flickered to Gabriel’s, which were a lively, expressive blue. A look passed between the two, and for an instant she knew they were both thinking of the ways they had rescued each other.
“But as is usual with Dante’s writings, appearances can be deceiving. In life, Guido had a persuasive but deceptive tongue. In death, he inhabits the circle of the fraudulent. So his words should be treated with skepticism. Certainly, skepticism is warranted about Guido’s claim that Francis came for his soul. If that was Francis’s purpose, he failed.
“Nowhere else in The Divine Comedy do we witness evil overcoming goodness. The Comedy is so called because the narrative moves from disorder in Hell to order in Paradise. If one soul were to be punished unjustly, it would undermine the entire narrative. So a lot is at stake in this passage. Our interpretation of it has significance for the entire Comedy.”
Julia paused and took a sip of water, her hand shaking slightly.
“According to Dante, justice motivated God to create Hell. Virgil alludes to this when he explains that justice motivates the souls of the departed to pass over the river Acheron into Hell. Dante seems to take the view that those who inhabit Hell do so justly, because they merit their final destination. Souls aren’t in Hell by accident or because of divine caprice. If that’s the case, how do we interpret Guido’s statements?”
Katherine nodded, her eyes sparkling with pride. The movement caught Julia’s attention, and a short look passed between the two women.
“With the understanding that Dante believes the souls that inhabit Hell do so justly, let’s reconsider Guido’s story. The demon sees Francis and shouts at him, saying that Guido’s soul belongs in Hell and that it would be robbery for Francis to take it. If that’s true, why would Francis appear?”
Julia paused, hoping that the audience would join her in considering the question.
“A survey of the literature in Dante studies for the past fifty years reveals at least two interpretations of this passage. First, that Guido is truthful and Francis appeared for his soul. Second, that Guido is lying and Francis didn’t appear at all.
“I believe that both possibilities are too extreme. For the first interpretation to be the correct, we’d have to attribute either ignorance or injustice to Francis, neither of which is reasonable.
“The second interpretation asserts that Francis didn’t appear, but then the demon’s speech doesn’t make sense, since Guido cannot steal his own soul. So we’re left with a puzzling report of Francis’s appearance, accompanied by an explanation that strains credulity. The explanation is given by Guido and a demon, neither of whom is trustworthy.
“I believe we can solve the puzzle of Francis’s appearance by rejecting Guido’s explanation, and substituting one that would be consistent with Francis’s life and character. According to my interpretation, Francis appeared and was seen by the demon. But the demon misunderstood why Francis was there.”