DATE OF THE “MONARCHIA.”--The _Monarchia_ is Dante’s attempt to solve this burning mediaeval question of the proper relations of Church and State, of spiritual and temporal authority. Although it is undoubtedly the most famous of his prose works, the most widely divergent views have been held as to its date of composition. If the _Vita Nuova_ is the most ideal book of love, the _Monarchia_ is one of the most purely idealistic works ever written on politics. Even as Beatrice is the most glorious lady of the poet’s mind, _la gloriosa donna de la mia mente_, so the temporal monarchy or Empire is to be considered by the poet in its ideal aspect according to the divine intention, _typo et secundum intentionem_ (_Mon._ i. 2). Like the _Vita Nuova_, and unlike any other of Dante’s longer works, the _Monarchia_ contains no mention of the poet’s exile, and no explicit references or allusions to contemporary events or persons. From this, and other considerations, it has sometimes been held that the _Monarchia_ was written during his political life in Florence. Boccaccio, on the other hand, declares that Dante made this book on the coming of Henry VII., and the trend of criticism to-day is to accept 1313 as the approximate date. There are, however, scholars who consider it more probable that the _Monarchia_ was written towards the close of the poet’s life. BOOK I.--The _Monarchia_ is divided into three books, corresponding to the three questions to be answered touching this most useful and least explored amongst occult and useful truths, the knowledge of the temporal monarchy (i. 1). In its ideal sense, the temporal Monarchy, or Empire, is defined as “a unique princedom extending over all persons in time, or in and over those things which are measured by time” (i. 2). And the first question arising concerning this temporal Monarchy is--whether it is necessary for the well-being of the world. The proper function of the human race taken as a whole, the ultimate end or goal, for which the eternal God by His art, which is nature, brings into being the human race in its universality, is constantly to actualise or bring into play the whole capacity of the possible intellect, for contemplation and for action, for speculation and for operation (i. 3). And, for this almost divine function and goal, the most direct means is universal peace (i. 4). Since it is ordained for this goal, the human race must be guided by one ruling power, the Emperor, with reference to whom all its parts have their order; in subjection to whom, the human race becomes in its unity most like to God (i. 5-9). There must be some one supreme judge to decide by his judgment, mediately or immediately, all contentions; and such a judge can only be the Monarch (i. 10).