Commentary Par XX 118-129

Some early commentators (e.g., Pietro di Dante [DDP Pietro1.Par.XX.118-129]; John of Serravalle [DDP Serravalle.Par.XX.31-36 and DDP Serravalle.Par.XX.127-129]) speak of the 'baptism of fire' in those inspired by the Holy Spirit to love God perfectly.  For Dante, Virgil's single word, iustissimus, seems to have been the key for this incredible invention.  (For the centrality of justice to Dante's design, see the note to Inferno III.4.)  Ripheus's conversion (brought on by his love of justice) also enjoys, in general but certainly not specifically, the potential authority of Thomas (ST II-II, q. 2, a. 7; ST III, q. 66, a. 11).  But see Pézard's perhaps over-ingenious bypassing of the many difficulties of finding justification for Dante's salvation of Virgil's dead warrior.  For him (Peza.1979.1), Ripheus represents a kind of answer to Adamic sinfulness, a form of Original Justice, as it were.

To Ripheus Virgil has dedicated a total of only five lines in the Aeneid; Dante doubles that (and then some) in this passage alone.