Commentary Par XIII 140-142

These verses have made many a reader uncomfortable with Dante's behavior in them. Is not he one who claims to have knowledge of divine wisdom? Furthermore, the concealed reference to his failed judgment of such things in Convivio (see C.Par.XIII.133-138) reads back at him in upsetting ways. Bosco/Reggio (DDP Bosco.Par.XIII.112-142) point out that this entire passage needs to be read in the context of the medieval dispute over the damnation/salvation of Solomon (see C.Par.X.109-114). We remember that such great figures as Jerome (who thought Solomon was saved) and Augustine (who thought he was not) disagreed over this matter. It is clear that Dante is willing to risk considerable intellectual capital in the presentation of his case for Solomon. Sarolli has done a great deal to explain the choice of the other Old Testament figure, Nathan, for inclusion here (see C.Par.XII.136). As a 'type' of Dante the prophet, he joins Solomon, the overwhelmingly important figure among twenty-four 'stars' of theological and religious importance, as agents of explanation of Dante's function in his own poem, as prophet, as poet, as supporter of the imperial monarchy.