The general notion of
God was still (perhaps is largely even now) of a provincial, one might
almost say a denominational, Deity. The popular poets always represent
Macon, Apolm, Tervagant, and the rest as quasi-deities unable to resist
the superior strength of the Christian God. The Paynim answers the
arguments of his would-be converters with the taunt that he would never
worship a divinity who could not save himself from being done
ignominiously to death. Dante evidently was not satisfied with the narrow
conception which limits the interest of the Deity to the affairs of Jews
and Christians That saying of Saint Paul, "Whom, therefore, ye ignorantly
worship, him declare I unto you," had perhaps influenced him, but his
belief in the divine mission of the Roman people probably was conclusive.
"The Roman Empire had the help of miracles in perfecting itself," he
says, and then enumerates some of them. The first is that "under Numa
Pompilius, the second king of the Romans, when he was sacrificing
according to the rite of the Gentiles, a shield fell from heaven into the
city chosen of God."[237] In the _Convito_ we find "Virgil speaking in
the person of God," and Aeacus "wisely having recourse to God," the god
being Jupiter.[238] Ephialtes is punished in hell for rebellion against
"the Supreme Jove,"[239] and, that there may be no misunderstanding,
Dante elsewhere invokes the
"Jove Supreme,
Who upon earth for us wast crucified.
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