Les dantologues italiens ignorent généralement les interventions des philologues étrangers rédigées en d'autres langues : à l'instar des scribes du Moyen âge ils semblent se dire: graece (anglice, hispanice, germanice) scripta sunt non leguntur . Ce qui a souvent pour conséquence qu'ils sit venia verbo ne sont pas à la page et tournent en rond. J'en veux pour preuve l'incipit de la Divine Comédie. Les chercheurs italiens se transmettent inlassablement - et cela depuis des siècle – la trouvaille suivante qui n’en est pas une :
la source principale (l’hypotexte, l’hypo-logos) des tout premiers vers est – selon eux – le verset de Isaïe 38.10 :
ego dixi : in dimidio dierum meorum vadam ad portas inferi
[je dis: au milieu des mes jours je dois aller aux portes de l’enfer]
Or, en 1933 le latiniste Arpad Steiner a cherché d’attirer l’attention des dantologues sur la véritable source principale de l'inciptit:
" So far as it has been possible to ascertain, however, none of the innumerable exegetes has chanced upon a paraphrase of Isaiah’s text by St. Jerome which comes closer to the wording of Dante’s first two lines than the scriptural passage itself [sc. Isaiah XXXVIII,10] The passage in question is found in Jerome’s Commentarius in Isaiam Prophetam , 38 [Migne, Patrologia Latina, XXIV, 407 B]: In medio cursu vitae, and in Errorum tenebris ducentur Tartarum ad. The much-interpretated nel mezzo del Cammin di nostra vita Appears to Be a close transliteration of Jerome's in medio vitae cursu , & the Immediately followings in Errorum tenebris matching To The selva oscura Of The Second Line. " Ignoring this warning
, Italian philologists still running around in circles, as shown in small anthology follows (by the way that the verse of Isaiah
is cited by the son and exegete of Dante Alighieri Petrus):
(1) Natalino Sapegno [ed. DC, Milan-Naples 1957, p. 3]
It should be noted that while the formula used by Dante, to determine the time of its loss in the forest does not end certainly in need of a precise chronology, but replied with a purpose of art, as it gives to ' opening grand and solemn intonation of the narrative, biblical flavor (vgl.. Isai., 38.10, "DIXI Ego: In dimidio DIERUM meorum vadam portas to hell") and on the other hand implies a moral reason and allegorical, as absorbs each particular character of Dante and projects against the backdrop of the common destiny of men ("Our Lives").
(2) John Getto [The Hell Song I, Florence 1960, p.1]
The verse which opens hell, and with the Divine Comedy, is clear from memory all traveled by echoes of biblical and prophetic. The text of Isaiah, "Ego in DIXI dimidio DIERUM meorum vadam portas to hell", quoted directly [sic] the words of Dante ...
(3) Mazzoni, Francesco [Essay of a new commentary on the "Divine Comedy", Florence 1967, pp. 19-20]
the proposed chronology of the early commentators on the other hand brings the full historical and cultural examination of the text. To mark the outset of the parameters a much stronger experience of art and culture merged into Comedy, and set the tone with spiritual, Dante has shaped [sic] on the first line of a book-form: Isai. 38.10: Ego DIXI: in dimidio DIERUM meorum vadam portas to hell ", I find, a real prothema, which is like a key in the land of hellish journey ...
(4) Edoardo Sanguinetti [Inferno ... 1998]
[...] I would suggest to recover the entire marvel that requires a well-born player the news, not only unprecedented, but worn to the extreme, the play opens with a quotation, translating, as everyone knows, a distance of Isaiah (38.10): 'Ego DIXI: in dimidio DIERUM mearum vadam portas to hell "...
Ajoutons un commentaire plus récent anglais encore:
(5) Aligieri Dante: The Divine Comedy explained by Ferdinand Barth due to translation of Walter Naumann, 2003, p.56)
"In the middle of our path of life" - with these first words the "Commedia" takes on Dante biblical terms: "In the middle of my days I go to the gates of hell" [Isa. 38.10].
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