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THE DIVINA COMMEDIA

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‘or

DANTE ALIGHIERI

TRANSLATED LINE FOR LINE IN THE TERZA RIMA
OF THE ORIGINAL

WITH NOTES

BY

FREDERICK K. H. HASELFOOT, M.A.

“¢¢ Mihi bis senos multum vigilata per annos.”
STATIUS, Zeb. xii. 811

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FARE OR SCIENTIAS
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LONDON
KEGAN PAUL, TRENCH & CO., 1, PATERNOSTER SQUARE
1887 |
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| (The rights of translation and of reproduction are reserve

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INTRODUCTION.

 

My friend, the late Dr. Barlow, once remarked to me

ERRATA AND CORRIGENDA.

Inf. vi. 106, after “And” insert ‘‘ he.”
ix. 8, for “lend” read “lent.”
xviii. 50, for ‘‘ Caccianemico” read ‘“ Caccianimico.”
» 133, for “This” read * Thais.”
xxvii., note to 1. 43, for “ Ordolaffi” read “Ordelaffi.”
» 46, for ““Verruchio” read ““ Verrucchio.”
xxxiii. 137, 140, for “ Branco” read “ Branca.”
Purg. viii., note to 1. 53, for “Padua” read “Pisa.
xiv. 100, 102, transpose ‘‘ Faenza” and ‘ Bologna.”

xxxiii. 92, Sor “thyself” read ‘‘ myself.”

The intimate knowledge which this labour of love has
given me, not only of the whole scope, but also of the
minutest details, of the poem, I have found of the
greatest assistance : at first in elucidating the meaning of

Vi219080
 

 

i 3 ARE pi RO

of translation and of reproduction are reserved.) :

 
INTRODUCTION.

 

My friend, the late Dr. Barlow, once remarked to me
that he had served Dante faithfully for forty years.
Longo intervallo, 1 have myself been in the same service
for twenty-six years: for I first began the study of the
great poet in 1860, and I have pursued it ever since.
Soon after I had completed my first perusal of the
Divina Commedia, I began the practice of learning a
Canto here and there by heart. I well remember that
the first of these was Purg. iii. Little by little I was
led on to acquire Canto after Canto; and ended by
mastering the whole poem ; learning the last Canto of
the Paradiso, as I find from a note now before me, on
the 17th of November, 1865. Since that date I have
never allowed any portion to fade out of my memory :—

‘¢ Si come cera da suggello,

Che la figura impressa non transmuta,

Segnato è or da ” lui “lo mio cervello.”
Purg. xxxiii. 79-81.

The intimate knowledge which this labour of love has
given me, not only of the whole scope, but also of the
minutest details, of the poem, I have found of the
greatest assistance : at first in elucidating the meaning of

Vi219080
vi INTRODUCTION.

obscure passages and in explaining one part by another ;
and, later, in pursuing the arduous task of translation.
“ Che non fa scienza,
Senza lo ritenere, avere inteso.”
Par. v. 41, 42.

I did not, however, commit the Divina Commedia to
memory with any intention of adding yet another to
the already large number of translators. The idea of
making an attempt at translation first occurred to me
in 1872, when I had the pleasure of forming the ac-
quaintance of the American translator of the Inferno,
Mr. T. W. Parsons, who was then in England. He had
published his Inferno some years before, and was now
proceeding to translate the Purgatorio. He lent me for
perusal several of the early Cantos; in going through
which, and also his Inferno, I was struck with what I
could not but think his unfortunate choice of a metre.
In lieu of the original terza rima he employed quatrains,
in which the alternate lines rhymed. By this means he
avoided the third rhyme, which a translator into English
terza rima has to find as best he may : but this advan-

tage was, in my opinion, dearly bought by the obligation i

to make each Canto conclude with a fully completed
quatrain. This, of course, precluded the possibility of
a line for line translation. It also involved, in fitting the
text to the Procrustes bed of a stanza of four lines in
lieu of two terzine of three each, weakening expansion
in some instances, and undue compression in others. A
further blemish arose from the introduction of two new
rhymes by the opening lines of each quatrain ; whereas
there is but one change of rhyme in every six lines of
terza rima, viz. in the fifth. By this means the con-
tinuity and smooth flow of the original became converted
into an aggregation of unconnected stanzas without
any bond of cohesion. Excellent, therefore, as was Mr.
4

INTRODUCTION. vii

Parsons’s version, I could not think that he had cast it in
the right mould. These considerations led me to try
my own hand upon some of the Purgatory—always my
favourite Cantica—in a line for line terza rima transla-
tion ; and I found the pursuit so interesting that I con-
tinued it until I had completed my version of that third
of the poem. I then laid it aside for several years, with
no thought of proceeding further. Circumstances, how-

ever, afterwards caused me to resume and finish the

work, which I now publish in the hope that the result
of so much pains and study may be found worthy of
favourable acceptance.

In carrying out this undertaking, I have ever kept in
mind that the original text is “quella materia ond’ io
son fatto scriba ;” that the work I had to do was to
write it out in another language : as far as possible with-
out adding thereto, diminishing from, or substituting for,
it. Difficult as it is to adhere to this high standard of
literal accuracy, I am convinced that it is only by doing
so to the utmost of his power, in the original metre, and
in a line for line version, that a translator can hope to
produce anything approximating to such “a true photo-
graph of the original” as, according to a recent pro-
nouncement of the Bishop of Ripon, has never yet been
taken.* Dante's style is so terse, and his terzine are so
interwoven, that in transferring the poem into any other
mould we have but the “ disjecti membra poeta.”

I am prepared for the animadversion of those critics
who see in every rhymed translation of the Divina Com-
media, and, most of all, in one composed in terza rima,

* “Neither from those who have adopted the triple rhyme, nor
from any previous translator choosing his own rhyme, have we
ever received a true photograph of the original.”—The Bishop of
Ripon on Dean Plumptre’s Translation : Contemporary Review for
December, 1886, at p. 85. !
viii INTRODUCTION.

nothing but an unmeaning jingle, and another attempt
to perform the impossible. If the impossibility to repro-
duce in English the sweet cadences of the polysyllabic
rhymes of the Italian were all that was meant by this
trenchant condemnation, I should readily agree that any
one who professed to have accomplished this would
deserve the censure. But I have seen enough of the
criticisms passed upon my predecessors to know that
fault has been found with the assumed presumption of
employing rhyme at all. Dante’s great work must be
rendered, we are told, in prose only. A blank verse
translation may perhaps be tolerated, but a rhymed one
is anathema. I can but enter my protest against such
a dictum. The comparative poverty of our language in
sweet sounds and rhythmic effect is surely no reason
why its resources in those respects, such as they are,
should be tabooed altogether. Granting, further, that
one who was about to write an original English poem
would not be likely to select terza rima; I fail to see
why it should be more culpable to interpret Dante in
the metre which he has chosen, than, for instance, to
follow in the translation his notions of the immovability of
the Earth and the limited extent of its inhabited portion.
The form of the poem seems to me to be part of its very
essence. I have therefore adhered to it; though I freely
admit that I have found “ cio che potea la lingua nostra”
severely taxed in the performance.

He who translates Dante into English rhyme of any
sort must frequently exclaim, “Chi poria mai, pur con
parole sciolte ?” A fortiori must he do so, who has to
find three rhymes, yet preserve the literal sense. He is
at one time tempted to sacrifice the sense to the rhyme,
at another the rhyme to the sense. I consider the latter
of those faults by far the worse. Spurious rhymes pro
tanto substitute blank verse for the terza rima, and

 

|
i
i
INTRODUCTION. ix

make the work belie itself. I trust that I have not
succumbed to either temptation; but I feel warranted
in saying that I have not offended in this matter of
rhyme. I have spared no pains in order to exclude
every rhyme which was not thoroughly legitimate.
Indeed, I have taken less license in this respect than
Dante himself. Thus, I have never employed the same
word, used in a different sense, as a rhyme to itself (see
in the original, Par. ix. 104, 103; and ‘121, 123); still
less have I ever repeated the same word, in the same
sense, as a rhyme (as Dante does in Par. xxx. 95, 97,
99).* Nor have I ever split a word in two at the end of
a line, carrying the last part of it into the next line; as
occurs in one passage of the original (Par. xxiv. 16, 17).
I may add that in cases where the rhymes may seem
somewhat lax; «0: Inf ii 17, 19, 21 ; xxxii. 8, 10, 125
they are Dante’s own. Before parting with this subject
of rhyme, I should notice that, as I have invariably left
the Latin quotations in the poem untranslated, I have
frequently been constrained to find rhymes for Latin
words, and in doing so have adopted our English pro-
nunciation of them. Otherwise, “sarei ben vinto.” If
in some instances these rhymes savour of Byronic
artifice, I pray in excuse Dante’s own example of such
a thyme, in Inf, xxx. 85, 87.

Wherever it has been possible I have used Dante’s
own words, and I have throughout endeavoured, while
avoiding obscurity, to preserve the downright terse
simplicity of his style; no easy task in an uninflected
language such as ours, but at the same time a matter of

* The apparent exception to this, in such passages as Par. xii.
71, 73, 75, where “ Christ ” occurs at the end of each line, is only
an adherence to Dante’s usage, who never employs another word
to rhyme with that name. In the sole other exception, Purg. xx.
63, 67, 69, “ for amends ” is reiterated to emphasize its irony.

x
x INTRODUCTION.

the highest importance. Nor have I thought it allowable
to imitate Cary in the introduction into the text of an
alias in substitution for a proper name ; as, for instance,
« Rome's historian” for « Livy”; “ The Hebrew youth ”
for “Joseph”; “ The great Coan” for “ Hippocrates 4
or to interpolate anything not mentioned in the original,
and which is mere comment, the proper place for which
is in a note; as where the same translator, in Purg.
xxix. 101, adds to Dante’s allusion to Ezekiel’s vision
of the four beasts, that it took place “ by Chebar’s flood.”

Cary’s and Longfellow’s are the only translations to
which I referred while composing my own. I made
a point, during that time, of not reading any rhymed
translation, lest I should inadvertently appropriate any-
thing that was another's. I had previously, as before
stated, read Mr. Parsons’s Inferno, but I did not look
at it again until my own had passed through the Press.
After I had finally completed the Inferno and Purga-
tory I read with interest Mr. Minchin’s version of those
Cantiche, then just published, which he kindly lent me;
but to this day I have not looked at his Paradise. I
also read the late Mr. Warburton Pike’s Inferno, after
sending mine to Press. Wright, Cayley, Sibbald, I
know by name only, and have never read a line of them,
save the few which I have seen quoted in Reviews.
While passing my translation through the Press I have
also looked at Dr. Carlyle’s and Mr. Butler's excellent
prose versions of the Inferno, and Purgatory and Para-
dise, respectively.

Cary’s work will probably always remain an English
classic.

“ Neque enim illi detrahere ausim
Hearentem capiti multd cum laude coronam.”

But I have always regarded it, as I see that the Bishop
of Ripon does in the Article from which I have before

 
INTRODUCTION. xi

quoted,* as a thoroughly Miltonic poem. It in no way
recalls Dante. Its periphrastic and redundant diction
is indeed the very antithesis of his style. It envelopes
him, not in a radiance of his own, like the blessed in
his Paradise, but in a “sembianza non sua in che dis-
parve.” At the same time I must acknowledge the
curiosa felicitas with which Cary ever and anon selects
the most appropriate word, and for which I have been
not seldom indebted to him.

Though I have referred to other editions of the
original text, I have used mainly that of Bianchi, supple-
mented by Blanc’s invaluable Dizionario. Both of these
are, in my judgment, very trustworthy guides.

I have prefixed an Itinerary and a Diary to the
Inferno and to Purgatory, and to Paradise an Itinerary
and a Note on the time supposed to be embraced in
that Cantica. These, together with the heading to each
Canto, throughout, will enable the reader to see at a
glance what particular place in the general scheme of
the poem is held by any Canto at which the book may
be opened. In these headings I have called the Ter-
races of the Mountain of Purgatory * Circles,” for the
sake of uniformity of nomenclature with those of the
Inferno. Dante often styles them “ Cornices.”

All my allusions to the time references in the Divina
Commedia, with the exception of the Diary of the
Inferno, but including the notes, were in print before the
delivery of Dr. Moore's two lectures on that subject, at
University College, London, in November last, which
I had the pleasure of attending, and am now glad to
possess in print.f It is satisfactory to me to find myself

* See p. vii.

+ “The Time References in The Divina Commedia, and their
bearing on the assumed date and duration of the Vision.” By the
Rev. Edward Moore, D.D., Principal of S. Edmund Hall, Oxford,
xii INTRODUCTION.

substantially in agreement with him upon most of the

propositions which he maintains. He has so exhaus-
tively treated the question as to what was the year and
the opening day of the Vision, that he has rendered it
superfluous for me to discuss the subject ; as I otherwise
had intended to do. I will now content myself with
saying that I see no reason to doubt that the poem
opens with Dante’s loss in the selva oscura, on the night
of Thursday, the 7th of April, 1300; being that of the
Calendar Paschal Full Moon, and of the day imme-

diately preceding the Calendar (not the ideal) Good
Friday of that year, April the 8th. I recommend the
reader to peruse these lectures for himself. They fur-
ther explain, with much greater detail and precision
than I have attempted, the exact hour from time to time
referred to by Dante, especially with regard to his allu-
sions to the Moon’s age and position. I venture still,
however, to differ from Dr. Moore’s conclusion that a
Lunar, not Solar, Aurora is referred to at the begin-
ning of Purg. ix. But I do not stop to discuss this
question, as I have something to say upon the far more
important one, upon which also I differ, viz. whether the
surface of the Purgatorial Hemisphere is reached by
Virgil and Dante on the dawn of Easter Sunday, or on
that of Easter Monday. It will be seen from my Diary
of Purgatory that I have taken the latter view, to which
I adhere. Dr. Moore adopts the former. I admit that
there is nothing absolutely inconsistent with anything
which Dante says, in supposing that the clock is to be
put back, not forward, twelve hours, in passing from the
Northern Hemisphere to the Southern ; and that many
sentimental considerations may be urged against the
supposition that the poet would have devoted Easter

and Barlow Lecturer on Dante in University College, London
(David Nutt and Co., 270, Strand, W.C., 1887).

 

 
INTRODUCTION. xiii

Day to the dreary and toilsome ascent from the centre
of the Earth to its surface at the Mountain of Purgatory.
But, on the other hand, it grates upon all my impressions
of Dante’s method to think that he would make the
same day, Easter Eve, which down to 6 p.m. had been
spent in the descent of the Inferno, recur again, though
in the opposite Hemisphere ; or that, if he had intended
to do this, he would not have explicitly said so. More-
over, such a contrivance would be contrary to the spirit,
though not to the letter, of Virgil's precept : “Il perder
tempo a chi piu sa più spiace.” 1 must continue to
think of this Easter Eve that it “ mai non raggiorna.”
I am quite aware that, so far, I have nothing but one
opinion to set against another. Dr. Moore, however (at
pp- 58, 59, and in a supplemental note at p. 126), urges,
as another consideration in favour of his view, the
assumed fact that it makes the Vision end with the even-
ing of Thursday, April 14th; the whole having occupied
precisely seven days: whereas, “If we suppose Purga-
tory to be entered on Easter Monday, we have the
unmeaning period of eight days for the Vision.” Now,
I am unable to see how the duration of the Vision
differs, whichever of the two views be adopted ; or how -
it can be estimated, in either case, at any other period
than eight days, ending on the evening of Friday, April
15th. We start with the undisputed facts (1) That,
down to the time indicated in Inf. xxxiv. 96, the
Vision had lasted for two days, ze from the evening of
Thursday, April 7th, to that of Easter Eve, April gth ;
(2) That the time so indicated is 7.30 p.m. of April oth
by the time of our Hemisphere; and (3) That from
that time to the end of the Vision, six days of twenty-
four hours each—Iless the time by which the ascent from
the bowels of the Earth to daylight, on the first of those
days, falls short of twenty-four hours’ duration—are
b
xiv INTRODUCTION.

passed through. One day is spent in that ascent ; four
more in climbing the Mountain of Purgatory ; and the
sixth in the transit from its summit through Paradise.
It follows that the Vision ends, according to the time of
our Hemisphere, on the evening of Friday, April 15th,
say at 6 p.m. ; and that its total duration has been eight
days. It is evident that this conclusion remains un-
altered, whether we put the clock forward or backward
twelve hours, to ascertain the time of the Southern
Hemisphere. For in either case we must, at the end,
reduce this time to that of our own Hemisphere. Thus:
Let us suppose (a), with Dr. Moore, that 7.30 p.m. of
Easter Eve, by the time of our Hemisphere, is 7.30
a.m. of the same day, Easter Eve, by the time of the
Southern, or Purgatorial, Hemisphere. Add six days
for the further duration of the Vision, and we find that
it ends at, say, 6 am. by Purgatorial time, on Friday,
April 15th. But, ex A4ypothesi, this time is twelve hours
behind that of our Hemisphere ; by which the hour is
therefore 6 p.m. of the same day. Now assume (4), that
7.30 p.m. of Easter Eve in our Hemisphere is 7.30 a.m.
of Easter Sunday in the Hemisphere of Purgatory.
Adding six days for the further duration of the Vision,
it ends at, say, 6 a.m. by Purgatorial time, on Saturday,
April 16th. But, ex Aypothesi, this time is twelve hours
before that of our Hemisphere ; by which the hour is
therefore 6 p.m. of Friday, April 15th, as in case (2). If
so, the argument founded on the propriety of assuming
a duration of seven days only for the whole Vision falls
to the ground ; since that duration is shown to be eight
days. Nor can I think that eight days is an unmeaning
period. On the contrary, it gives the mystical number
seven as that of the days spent in the actual passage
through the Inferno, Purgatory and Paradise; the day
preceding them being occupied in the loss of Dante in

 

 
INTRODUCTION. XV

the selva oscura, his rencontre with the tre fiere, and his
rescue and consolation by Virgil. This introductory
day is surely no more superfluous than is the introduc-
tory Canto I. of the Inferno, which makes that Cantica,
alone of the three, contain the unsymmetrical number of
thirty-four, instead of thirty-three, Cantos.

I regret that Dr. Moore did not consider the difficult
- passage in Par. xxvii. 79-87, as illustrated by Par. xxii.
151-153, to be a time reference at all; and therefore
excluded it from the range of his inquiry. To me, I
confess, it appears that Dante, by referring, in Par. xxvii.
79-81, to the Zou7 at which he had before looked down;
and to the arc of the first clime which he had passed
through since then; and, in Il. 85-87, to the position of
the Sun, which prevented his seeing any part of the
Earth to the east of Pheenicia ; intends to furnish data
for the calculation of the time which had elapsed, not
only between the two occasions of his looking down, but
also since he had left the Terrestrial Paradise on his
ascent through the different Heavens. But for this
passage, indeed, we could not even guess at the time
which was occupied in the ascent through Paradise. In
my note ad locum 1 have contributed my mite to the
discussion of it: but have been unable to arrive at any
satisfactory conclusion.

Not to interfere with the uniform proportions of my
pages, I have printed such notes as seemed called for at
the end of each Canto, instead of as footnotes. Bearing
in mind that mine is not a commentary, but a transla-
tion, I have made these notes explanatory rather than
critical or philological. The student of Dante will see at
once what reading or interpretation of the text I have
followed in disputed passages; but I have not thought
it necessary to cite and discuss the different variants or
renderings, except in one or two instances. I have
xvi INTRODUCTION.

endeavoured, to the best of my judgment, to adopt those
which seemed most in harmony with each particular
context. I have given numerous cross references to
passages in the poem which illustrate each other. To
these might have been added many quotations from
Dante’s prose works, especially the Convito; but that
they would be more in place in an edition of the Italian
text, and would have unduly added to the length of the
annotation. I trust that enough has been said to make
the allusions, historical and other, clear to the English
reader. The student of the original has abundant help
provided for him by its numerous Editors. Those who
would study, in connection with the abstruse discussions
in the Paradise, the theology of Aquinas, and its points
of contact with the philosophy of Aristotle, may be
advised to turn to the learned pages of Mr. Butler. I
myself can make no pretension to patristic learning, and
“lo tempo va dintorno con le force” to my knowledge
of Aristotle. I am, however, familiar with Dante’s
other Maestro—Virgil—from whom I have cited more
frequently than from the other great poets of antiquity,
because Dante himself, largely as he drew from the
others—e,g. Ovid and Lucan—ascribes his chief inspira-
tion to this source.*

* As I write, two further quotations occur to me, which ought
not to be omitted.

Inf. ii. 1-3 is a close imitation of Horace, Od. I11., vi. 41-44 :—

“ Sol ubi montium
Mutaret umbras, et juga demeret

Bobus fatigatis, amcenum
Tempus agens abeunte curru.”

And the well-known passage, Inf. v. 121-126, is an adaptation of
Virg, Ain. ii. 3,6, 8, 10, 12, 13 :—

“ Infandum . . . jubes renovare dolorem :

Quis talia fando

 

 
INTRODUCTION. xvii

It will be observed that I have numbered the lines
of each Canto by multiples of 6 instead of 5, as is
usually done. I have found great advantage in this
arrangement, which enables the reader to group together
the two consecutive connected terzine, throughout, and
to look for the change of rhyme in the line immediately
preceding one which is numbered. I prefer this numera-
tion to that of Lombardi, who places a number against
the first line of each terzina, thus unduly crowding the
pages with figures, and nevertheless failing to show
which two terzine are in combination.

I will not repeat here anything that I have said in
the notes as to the structure and arrangement of the
poem ; but this seems the proper place in which to point
out some salient instances of the “fren dell ’arte” (Purg:
xxxiii. 141) which Dante imposed upon himself. We
may suppose, for instance, that he not only assigned
thirty-three Cantos to each of the three Cantiche of the
Work,—in addition to Canto I. of the Inferno, which is
introductory to the whole—see Purg. xxxiii. 139-141;
but that before he began to write he had allotted its
subject-matter to each Canto (see Inf. xix. 5, 6; XX. 1-3 ;
Par. v. 16, 139). This accounts for the exhaustive de-
scriptions which he puts into the mouth of Virgil in
Inf, xi. 16-66, and in Purg. xvii. 88-1309, of the contents of
the Circles of the Inferno and of Purgatory, respectively,
which remained to be explored ; also for the frequent
instances in which, when about to enter on a new scene,

Temperet a lacrymis?
Sed si tantus amor casus cognoscere nostros,

Quamquam animus meminisse horret, luctuque refugit,
Incipiam.”

The first of these lines is reproduced literally in Inf. xxxiii. 4, 5.
xviii INTRODUCTION.

he mentions by anticipation what he will find there. See
the vivid ground-plan of Malebolge which he draws for
us, when on the threshold of the first Bolgia, in Inf. xviii.
1-18; Inf xxvii. 134-136 ; xxxi. 142, 143 ; xxxiii. 91-93.
Another thing to be noticed is his reverence for the
name of Christ : which is never once mentioned through-
out the Inferno, though Christianity once is (Inf. iv. 37) ;
is sparingly introduced in Purgatory ; and when it occurs
at the end of a line in Paradise is invariably repeated as
a rhyme to itself in the two lines which are to rhyme
with the other (Par. xii. 71, 73, 75 ; xiv. 104, 100, 108;
xix. 104, 106, 108; xx=il 33, 85, 87). The full name
Jesus Christ occurs but once (Par. xxxi. 107), and Jesus,
alone, also but once (Par. xxv. 33). Again, while Dante
is within the gloomy precincts of the Inferno, “dove il
Sol tace” and “d’ogni luce muto,” he invariably indicates
even sunrise and the hours of daylight by allusion to the
position of the Moon, “la donna che qui regge,” and
never by reference to the Sun ; although just before the
Inferno is entered, and immediately after it is quitted,
the time zs marked by mention of the Sun (Inf. i. 38;
xxxiv. 96). *

We next notice that each Cantica ends with the word
“Stars” ; expressive of aspiration heavenwards. More-
over, as the sight of the Sun and Stars first gives the
poet occasion for good hope, after the night spent in the
terrible wood ; so the end of the Vision leaves him in
ecstasy under the sway of the divine love which moves,
as it in the beginning created, those “things of beauty ”
(Inf. i. 37-43 ; Par. xxxiii. 143-145). Dr. Moore specifies
several further instances of the symmetrical design so
conspicuous in the Purgatory, besides those which I have

* See the excellent remarks of Dr. Moore on this point, and on

Dante’s frequent references to both Sun and Moon in Purgatory, at
pp. 61-63 of “ The Time References in the Divina Commedia.”

 

 
 

INTRODUCTION. xix

mentioned in the notes to it as occasion arose.* The
most noteworthy of these is, that whenever a virtue is
held up to admiration as the Poets enter a fresh Circle
(see my note to Purg. x. 7), some incident in the life of
the Blessed Virgin is invariably the first instance adduced
of it.

In the Paradise, we admire the art by which the
progress of Dante and his heavenly Guide from one
sphere of bliss to another is denoted for us by her ever-
increasing loveliness. Also the felicitous conception of
the poet in making the brilliant radiancy of a spirit in
bliss tantamount to a smile among mortals. The light
shed by these glorified beings resembles the beauty of
Beatrice in becoming greater the higher the ascent is.
Beginning with the pale glimmer of Piccarda, it cul-
minates in the blinding splendour of St. John. Moreover,
in the lower Spheres they are shrouded from sight by
their enveloping sheen ; but they stand forth undisguised
in that of the Empyrean, where, in God’s immediate
presence, they know even as also they are known.

I offer no apology for not having written a biography
of Dante. That has been done so frequently that I
credit the reader with sufficient knowledge of the events
of the poet’s life and times to enable him to dispense
with more information respecting them than he will find
in my notes. This can, if required, be easily supple-
mented by reference to the Life and Chronological View
prefixed to Cary’s Translation.

Such as it is—S’io meritai assai o poco—I now
submit my work to the reader.

FREDERICK K. H. HASELFOOT.

LONDON,
February, 1887.

* See Supplementary Note X., at pp. 132-134 of “The Time
References in the Divina Commedia ;” and Table VII. at the end.
 
INFERNO.
 
ET Co ot EE

€. sovilic,)

ITINERARY OF THE INFERNO,

THE Inferno consists of nine concentric Circles, extending from
the surface to the centre of the Earth, and lessening in circum-
ference the lower they are situated, until Lucifer is reached, who
is frozen in eternal ice at the centre of the ninth and lowest of
them.

There are three main Divisions in it, containing, respectively,
sinners through Incontinence, Malice, and Bestiality, the “three
dispositions of which Heaven wills none ” (Canto xi. 81-84).

DivisioN I: SINS OF INCONTINENCE.
11.: SINS OF MALICE,
111. : SINS OF BESTIALITY.

»

»

The Inferno is not entered until Canto ITI.

Cantos I. and II. describe how Dante was lost in a terrible
wood where he passed the night ; was at dawn of the next morning
terrified by a panther, a lion, and a wolf ; and was then comforted
by the appearance of the Shade of Virgil, and its account of
Beatrice’s intercession with it for his protection and guidance on
the journey through the Inferno, Purgatory, and Paradise, which
awaited him.

In Canto III. Dante, conducted by Virgil, enters the gate of
the Inferno ; reaches Acheron ; sees Charon ferrying souls across ;
and is himself transported across in some mysterious manner.

In Canto IV. Limbo is traversed. Here are the souls of the
Unbaptized. They suffer no punishment except the hopeless
desire for unattainable bliss. This is Circle I.
Amana

Cg. t
«

€
ce

xXiv ITINERARY OF THE INFERNO.

DIVISION I.
SINS OF INCONTINENCE (Cantos v.-x.).
CIRCLES 1I.-VI.

CIRCLE Il; 7he Sensual. Canto v.
111. : Zhe Gluttonous. Canto vi.
IV. : The Avaricious and The Prodigal. Canto vii.
V.: The Angry and The Sullen. Cantos vii. 100—
ix. 105.
” VI. : Heretics. Cantos ix. 106—x.
In Canto XI. Circle VI. is quitted, and Virgil explains to
Dante the structure and contents of Circles VII, VIII. and IX.

See the notes to Canto XI.

»

DIVISION II.
SINS OF MALICE (Cantos xii.—xvii.).

CIRCLE VII. THE VIOLENT.

Subdivided into three Rounds.
Round (1.) : The Violent against their Neighbours Persons and

Goods. Canto xii.
(1): The Violent against themselves and their Goods.
Canto xiii.
(iii.) : Zhe Violent against—
(a) God. Canto xiv.
(b) Nature. Cantos Xv., Xvi.
(c) ArȢ. Canto xvii. 35-78.
From the extreme verge of Circle VII. the Poets descend, on
the back of Geryon, a deep chasm at the bottom of which is

Circle VIII.

”

»

 
ITINERARY OF THE INFERNO. XXV

DIVISION 111
SINS OF BESTIALITY (A) (Cantos xviil.—xxx.).
THE FRAUDULENT WITHOUT BREACH OF FAITH.

CIRCLE VIII. : MALEBOLGE.

Subdivided into ten concentric Bolgias, converging to a central
Well (Canto xviii. 1-18).

Bolgia (i.) : Seducers and Panders. Canto xviii. 21-99.

» (ii): Flatterers. Canto xviii. 100-136.
(iil.) : Szmoniacs. Canto xix.
iv.) : Soothsayers. Canto xx.
(v.) : Barterers or Peculators. Cantos xxi., xxii.
» (Vi): Hypocritesa. Canto xxiii.
» (vil): ZZeyes. Cantos xxiv., XXV.
(viii.) : Evil Counsellors. Cantos xxvi., Xxvil.
»n  {x.): Schismatics. Cantos xxviil., xxix. to]. 30.
(x.) : Counterfeiters. Cantos XxixX. 37—XXX.

In Canto XXXI. Malebolge is quitted ; the central Well of the
Bolgias is reached ; and Antaus, one of the Giants in it, at Virgil’s
prayer takes the Poets in his grasp, stoops, and deposits them at the
bottom of it, at the entrance to Circle 1X.

SINS OF BESTIALITY (B) (Cantos xxxii.-xxxiv.)

THE FRAUDULENT WITH BREACH OF FAITH: TRAITORS.
CIRCLE IX.

Subdivided into four concentric Rings.
Ring (1): Caina: Traitors to icy Kindred. Canto xxxii.
1-69.
,, (i): Antenora: Traitors to their Country. Cantos
xxxil. 70—xxxiii. go.
, (iil): Ptolomea: Traitors to their Friends. Cantos
xxxiil. QI —xxxiv. 9.
(iv.) : Fudecca : Traitors to their Lords and Benefactors.
Canto xxxiv. 10-69.

In Canto xxxiv. 70-139, Virgil carries Dante down the side of
Lucifer, past the centre of the Earth into the Hemisphere antipodal
to that of Jerusalem ; and they ascend through a dark, narrow pass
to its surface, where they emerge into daylight.

»
Covi)

DIARY OF THE INFERNO,

THE time included in this first Cantica of the Poem, from the
opening Canto to the moment when Virgil and Dante quit the
Inferno by descending Lucifer’s side, is two nights and two days,
viz. the night before Good Friday; Good Friday; Good Friday
night ; and Saturday before Easter, to 6 p.m. But the Inferno
itself is not entered until 6 p.m. on Good Friday. Consequently,
twenty-four hours only are spent in it.

The Night before Good Friday.
Dante is lost in the terrible wood, and spends the
night in it. The Moon is full ; Cantos i. 21 ; xx.
127-129 ; Purg. xxiii. 118-121.

Good Friday.
The three beasts appear to him at sunrise ; Canto i.
37-40. Virgil, later on ; ll. 61-63.
The rest of the day, down to 6 p.m. (Canto ii. 1-3),
passes before they enter the Inferno.

Good Friday night.
The Inferno is entered shortly after 6 p.m.; Canto iii.
19-21.
Four Circles are passed through, down to midnight.
The Fifth is entered just past midnight ; Canto vii.
98, 99.
The Fifth and Sixth Circles are explored between this
time and the dawn of Saturday.

Saturday before Easter.

The Seventh Circle is entered about two hours before
sunrise ; Canto xi. 113.
DIARY OF THE INFERNO. xxvii

The three Rounds of this Circle, and four of the ten
Bolgias of the Eighth Circle have been visited by
the time that the Sun has risen about an hour ;
Canto xx. 124-126.

The fifth Bolgia is then entered, and Malacoda
sends the Poets, under escort, to explore it, at
7 a.m. (See Canto xxi. 112-114 and note there).

By the time that the fifth, sixth, seventh, eighth, and
ninth Bolgias have been explored, and the tenth
is about to be entered, it is mid-day; Canto
xxix. 10.

The tenth Bolgia is left and the Well of the Giants
reached, as evening twilight sets in :—

“ Here less than night and less than day was found.”
Canto xxxi. 10.

The lowest depth of the Ninth and last Circle is
quitted, and the descent down Lucifer’s side
towards the Antipodes begins, at 6 p.m.; Canto
xxxiv. 68.

After the Inferno is left, the opposite side of the
sphere of Judecca is reached at 7.30 p.m. by the
time of our Hemisphere, or 7.30 a.m. of Easter
Sunday by that of the Southern, Antipodal, Hemi-
sphere ; Canto xxxiv. 96 (note).

Easter Sunday.

From 7.30 a.m. of this day (in the Southern Hemi-
sphere) till about an hour and a half before sunrise
on Easter Monday (see note to Purg. i. 19-21) is
taken up in the laborious ascent from the depths of
the Earth to daylight at the foot of the Mountain
of Purgatory.
 
INFERNO.

CANTO 1.

DANTE LOST IN A TERRIBLE WOOD.

THE PANTHER, THE LION, AND THE WOLF. VIRGIL.

Dante loses himself in a dark and terrible wood,
in which he passes the night. At daybreak he finds
himself at the foot of a hill, but is driven back from
it by the appearance of a panther, a lion, and a wolf.
The Shade of Virgil then discovers itself to him, and
undertakes to conduct him through the Inferno and
Purgatory, and lo leave him there with Beatrice for
the ascent to Paradise.

WitH half the pathway of our lifetime crossed

I found myself in a dark wood astray,
Because the right way was entirely lost.

Ah me! how hard a thing it is to say

How savage was that wood, and rough and sore,

Which at the thought of it renews dismay !

So

bitter is it, death is little more :
But, of the good I found therein to treat,

I'll tell what other sights for me it bore.
How I went in, skill fails me to repeat,

So drowsy in that instant was my case

When I abandoned the way right and meet.
But when I reached a hill that had its base

Just where that valley’s termination lay

Which on my heart had graved fear’s piercing trace,
I looked on high and saw its shoulders gay

Already with that planet’s mantling rays

Which leads men right, along whatever way.

+

63

12
anna

anann Aaman
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- - i
RE -
> anna
es

INFERNO.

At this the fear took somewhat calmer phase
Which in my heart’s lake had endured the night
That I had passed through with such dire amaze.

And as a man with breath that fails him quite
Emerged from out the sea upon the shore
Turns to the perilous wave with straining sight,

So did my soul whose flight was not yet o’er
Turn back to gaze upon the pass again
Which no one ever left, alive, before.

Soon as my wearied limbs repose had ta’en,

My path resuming o’er the desert’s side
I let the firm foot lowest aye remain.

And lo, at outset of the steep descried,

A panther very fleet of foot and light
That for its covering had a spotted hide,

And never vanished from before my sight ;

Yea, hindered so the path I would have gone
That I turned oft as meditating flight.
The time was at beginning of the morn

And the Sun with those stars was mounting high !

That were with him when by divine love drawn
Those things of beauty first went rolling by ;

So that for an assurance of good hope

Anent that beast with skin of varied dye
The hour of time and season sweet gave scope.

Yet not so but that I was struck with fear

Seeing a lion come with me to cope.
He rushed against me, as it did appear,

With head erect and in a hungry rage,

So that the air seemed awed as he drew near.
And a she-wolf who burdened to assuage

A host of cravings in her leanness seemed,

And has made folk live sadly, many an age.
By fear that from the vision of her streamed

She laid upon me such a weight of pain

That the ascent now past all hope I deemed ;
And as is he who fondly piles up gain,

When the time comes for him to lose its sum,

Who weeps in all his thoughts and grieves amain,

[Canto T.

24

30

36

42

48

54
CANTO I.] INFERNO.

Such did the restless beast make me become,
Which, coming at me, forced me back to go
Little by little where the Sun is dumb.

While I was stumbling in that region low,

Before my eyes one came in sight displayed
Who through long silence made a feeble show.

Him in that desert vast when I surveyed
“ Have pity on me,” unto him I cried,

“ Whoe’er thou art, or real man or shade.”

“ Not now man I was once man,” he replied ;
“My parents natives of the Lombard State
And Mantuans were by country on each side.

Sub Julio I was born, though that was late,

And lived at Rome ’neath good Augustus’ sway,
When false and lying gods were still in date.

Poet was I, and wrote that just one’s lay,
Anchises’ son, who came away from Troy
When haughty Ilium fell to flames a prey.

But thou, why hauntest scenes that so annoy ?
Why climbest not up the delightful Mount
That source and reason is of every joy?”

“0 art thou then that Virgil and that fount
Which sheds abroad so large a stream of lore?”
With bashful front I answered his account ;

“O light and honour of all poets more,

Let keen love and long study serve me now,

Since they have made me search thy volume o'er.

Thou art my Master and my Author thou ;
Thou art alone the one from whom I take
The graceful style to which men honour vow.
Behold the beast through whom retreat I make;
Deliver me from her, O famous sage,
Because she makes my veins and pulses quake.”
“ Needs must thy journey take a different stage,”
He answered when he saw me melt to tears,
“If thou would’st go free from this savage cage.
Because that beast which stirs thy plaintive fears
Lets not another on her road pass o'er,
But with him murderously interferes.

60

66

72

78

84

90

96
INFERNO. [Canto I.

And has a nature so corrupt at core

That she ne'er satisfies her greedy will

And after food is hungrier than before.
Many the creatures are she weds with still,

And will be more yet till the greyhound’s day,

Whose advent will with grief the monster kill. 102
Nor land nor pelf shall he for food essay,

But be on wisdom, love, and virtue fed,

And tracts from Feltro unto Feltro sway.
Through him shall this low Italy make head

For whom Camilla as a virgin died,

Nisus, Euryalus, and Turnus bled. 108
He will pursue her through towns far and wide

Until he shall have sent her back to hell,

Whence envy first enabled her to glide.
I take thought for thy good, then, and see well

That I should guide, thou follow in my trace,

And draw thee hence to listen to the yell 114
Wrung from despair in the eternal place ;

To hear the ancient spirits in their grief

Who each invoke the second death’s embrace ;
And to behold those who in fire are lief

To sojourn, since they hope to come to share,

Whenever that may be, the blest ones’ fief. 120
And should’st thou then desire to mount up there,

A worthier soul than I for that shall rise :

Departing, I will leave thee in her care.
Because that Emperor who rules those skies

In that I rebel was to His decree

Access through me to His abode denies. 126
In every part He reigns, there governs He,

There is His city and His lofty seat ;

O what bliss those whom He elects there see!”
And 1 to him, ¥ Thee, Poet, 1 entreat

By that same God whom thou hast never known,

So may I ’scape this ill, nor worse one meet, 132
That thou wouldst lead me where thy words have shown,

So that my eyes St. Peter's gate may find

And those thou makest to such sorrow prone.”
Thereat he moved, and I went on behind.

 
Canto I.] INFERNO. 5

NOTES TO CANTO I.

1. 1.—The poem opens on the eve of Good F riday, A.D. 1300 (see
Introduction), when Dante, who was born in May, 1265, had nearly com-
pleted his thirty-fifth year, and was thus half-way through the threescore
years and ten allotted by the Psalmist to human life.

1. 2.—The dark wood is the depraved world. There is, doubtless,
also a reference to the troubled state of the times in Italy and else-
where. Contrast this gloomy wood, and Dante’s horror of it, with his
glowing description of, and his eagerness to explore, that other wood of
the terrestrial paradise, wherein human nature was perfect (Purg. xxviii.).

1. 13.—The hill is Christianity.

1. 17.—The planet is the Sun, which in Dante’s time was supposed to
be one, and in Par. xxxiii. 145 is spoken of as one of the stars.

1. 20.—The night preceding Good Friday. It is now dawn on Good
Friday morning.

1. 30.—The meaning is that he climbed, resting most on the foot that
was lowest.

1. 32.—No doubt the apparition of the three beasts to him was
suggested to the poet by Jeremiah v. 6: ‘ Wherefore a lion out of the
forest shall slay them, and a wolf of the evenings shall spoil them, a leopard
shall watch over their cities.” This first beast, the panther, represents
Pleasure. Its nimbleness and its spotted hide may be intended as a figure
of fickle Florence and its Bianchi and Neri factions.

LL 38.—The stars of Aries. The Sun was supposed to have started
in Aries at the time of the Creation.

1. 42.—I adopt the reading, ‘““alla gaietta pelle,” which not only
seems to me to make better sense than that of ‘“la gaietta pelle,” but is
supported by the mention of the panther as “la lonza alla pelle dipinta,” in
Inf. xvi. 108.

1. 45.—The lion represents Pride or Ambition. Politically, it refers to
the royal house of France.

1. 49.—The wolf is Avarice. Politically, the temporal power of the
Popes, the great object of Dante’s abhorrence.

1. 60.—¢“ Where the Sun is dumb.” This attribution of silence to
light is repeated in Inf. v. 28: “I reach a place mute of lights every
ray.” The figure may have been suggested by Virgil’s ¢‘ tacitee per amica
silentia lune” (Zn. ii. 255); and see An. vi. 204, 265: ‘‘ Umbraeque
silentes, Et Chaos, et Phlegethon, loca nocte silentia late.” See also the
next note.

1. 63.—Mr. Parsons translates this—

¢¢ As obscure he seemed
In the long silence of that desert glade.”

If this is correct, ““ lingo silenzio ” is exactly equivalent to Virgil's “loca
6 INFERNO. [Canto I.

silentia late.” But I think that meaning inadmissible, as ¢‘silenzio” is
used without the article. The “silence ” alluded to is generally supposed
to be the neglect of the study of Virgil. The Vocab. della Crusca ex-
plains “fioco ” by * hoarse,” but I take the meaning to be, here as in all
other passages where the word occurs, ‘feeble ” or ‘‘ weak.”

1. 70.—Virgil’s meaning seems to be that he was born in the time of
Julius Ceesar, but too late to enter on the work of life till after the accession
of Augustus. He was about twenty-five years old at the death of Julius.

1. 87.—This claim of Dante’s to an already assured literary reputa-
tion is in contrast with his statement to Guido del Duca (Purg. xiv.
20, 21)—

“To tell you who I am were speech in vain,
For my name sounds as yet with little ring.”

He is here thinking probably of his ¢‘ Canzoni,” upon which he makes
Buonagiunta of Lucca compliment him in Purg. xxiv. 49-60.

1. 1o1.—1I agree with those who do not seek to find in the Veltro
(greyhound) here mentioned any particular person, but regard the poet’s
announcement of his coming as the expression of a prophetic wish for the
appearance of one who should free Italy from the temporal power of the
Pope and be her mighty ruler himself. I regard this hoped-for saviour as
identical with the Dux, or Leader, of Purg. xxxiii. 43-45, who is to slay
the shameless woman (the wolf under another name) and her paramour the
giant (the power of France); that is to say, who is to abolish the Pope’s
temporal power and rid Italy of France who supports it. The prophecy
may therefore have found a singularly exact fulfilment when Rome became
the capital of an Italy united under Victor Emmanuel and the French
garrison was withdrawn from the Castle of St. Angelo.

In favour of the opinion that the Veltro is ‘‘ Can Grande della scala ” of
Verona, there are, no doubt, the two facts—(1) that ‘“ can” (cane) means
“dog,” and (2) that the Veltro is said to come from between two Feltros,
which may be supposed to be Feltro in the Marca Trivigiana and Monte-
feltro in Romagna, Verona being between those places. But I believe the
first of these facts to be an accidental coincidence ; and that Dante’s localiza-
tion of the Veltro means nothing more than his hope that Italy’s deliverer
would be a born Italian, rather than a German Emperor.

The theory that Dante had no actual person in his mind as being the
Veltro, finds confirmation, I think, from the passage in Purg. xx. 10-15.
See the note there.

1. 106.—Compare Virgil, An. iii. 522 : ‘“ Procul obscuros colles humi-
lemque videmus Italiam.” è

l. 118.—See Purg. xxvii.

Ll. 122,—The worthier soul is Beatrice, who appears in Canto xxx. of
Purg.

 

 
Canro IL] : INFERNO. 7

CANTO 11,

DANTE’S FEARS APPEASED.
VIRGIL’S ACCOUNT OF HIS MISSION OF SUCCOUR.

Virgil appeases Dante's fears that his powers are
inadequate for the proposed journey. He relates how
Beatrice at the instigation of two other ladies in
Heaven had descended into Limbo and sent him thence
to Dante's rescue.

THE day was going, and the browning air

Released the animals earth’s bounds contain

From their fatigues, and I had to prepare,
Alone of all, the warfare to sustain

As of the path, so of the sorrowing drear

Which my unerring mind shall trace again. 6
Aid, Muses ! aid me lofty genius here :

O mind that wrotest that which I descried,

In this shall thy nobility appear.
“O Poet,” I began, “who art my guide,

See first if thou canst trust my powers to bear

The arduous pass, nor until then decide. 12
The sire of Silvius—so thou dost declare—

While yet corruptible, to realms of time

Immortal went, and was in body there.
If then the adversary of all crime

Was courteous, thinking of the high effect

To spring from him ; what race, and how sublime ; 18
This seems not wrong to men of intellect ;

For father of great Rome and of her sway

Was he in the Empyrean heaven elect,
Both she and it—truth willingly to say—

Being established as the sacred spot

Where sits prince Peter's follower of to-day. 24
This journey, which thou mak’st his vaunted lot,

Gave him to know things which the reason were

That he his triumph, Popes the mantle got.
Tt rm Sr |g Sgn NEC RR AI AMELIE IE

INFERNO. [Canto II.

The chosen vessel afterwards went there

To bring back comfort for that true faith’s need,

Whence starting, on salvation’s road we fare. 30
But I-—why go there ? who doth this concede ?

I no Aneas am, no Paul am I;

Nor I nor others deem me worth such meed.
If then I, yielding, go my fate to try,

I fear me lest the going prove unskilled :

Thou art wise and betterest what my words imply.” 36
And as is he who unwills what he willed,

Whom second thoughts on changed intent decide,

So that his first resolve is wholly stilled,
Such I became on that obscure hill-side ;

Because my zeal for the emprise, so keen

At first, now dwindled in my thoughts and died. 42
“If I judge rightly what thy words must mean,”

That shade of the great-souled one made reply,

“Thy soul by cowardice assailed has been,
Which oft encumbers and so turns awry

A man from enterprise of high degree,

As false sight does a beast when he is shy. 48
That from this terror thou mayst set thee free

Learn from me why I came, and what I heard

At the first moment that I grieved for thee.
I was ’mid those to pendent state referred,

When, called by a fair lady come afar

From bliss, I prayed her to put wish in word. 54
Her eyes were shining brighter than the star,

And the words that with voice angelic low

And sweet she spoke in her own language are—
¢O Mantuan soul, whose courtesy I know,

Whose fame still lasts on earth and still shall last

Long as the future of the world shall go ; 6o
My friend, not Fortune’s, on a bare slope cast

Is so beset and hindered on his way

That, panic-struck, he has turned back aghast,
And has I fear now gone so far astray

That I too late come to his succour, told

In heaven that which concerning him they say. 66

 
Canto IL] INFERNO. 9

Up then! and with thy speech ornate in mould,

And with whate’er he needs to set him free,

Give him such aid that I may be consoled.
Beatrice am I who thus am speeding thee,

I come from where I long to be restored,

Love sent me here, and love inspires my plea. 22
When I shall be in presence of my Lord

To Him I will oft make thy praises known.’

With this she ceased, and I took up the word :
‘O lady virtuous, through whom alone

The human race doth all contents excel

Of the heaven that hath least orbits for its own, 78
With thy commandment I am pleased so well

That, though now paid, obedience would be slow ;

Thou hast no farther need thy wish to tell.
But say why thou dost no misgiving show

To come down where this centre hems us in

From the ample place where thou long’st back to go.” 84
‘Since ’tis thy wish such inner lore to win,

I will tell briefly,” she made answer here,

‘Why I thus dauntlessly come here within,
Of those things only should one go in fear

Which have the power to wreak upon him ill,

Of others not, which are from terror clear. 90
I am so made by God, thanks to His will,

That of your misery naught touches me,

’Gainst me these fiery flames’ assault is still.
In heaven a lady is who weeps to see

This hindrance which I send thee to withstand,

And, on high, bends doom from its stern decree. 96
She proffered to Lucia her demand

And said, “Thy faithful one is now in need

Of thee, and I commend him to thy hand.”
Lucia, the foe of every cruel deed,

Rose up and came to where I had my place

In seat at ancient Rachel’s side decreed, 102
And said, “ O Beatrice, true praise of God’s grace,

Dost thou not succour him who loves thee so,

That for thy sake he left the ignoble race ?
10

INFERNO. [Cano IL

Hearst not how piteously he weeps for woe ;
Seest not the death that puts him so to shift
On the flood that outvaunts the Ocean’s flow?”

Never were any in the world so swift
To gain their weal and from their woe retreat,
As I on making out this speech’s drift

Came down here from my beatific seat,

Trust in thy honourable discourse to show ;

108

Which honoureth thee and those whom it may greet.’

After that she had reasoned with me so

She turned her eyes, though weeping radiant still,

So that she made me readier to go.
And I came unto thee as was her will,
Took thee from presence of that beast away

115

Which barred thy short course up the beauteous hill.

What is it then? Why, why dost thou delay ;
Why nurse at heart such cowardice as this?
Why not let courage and frank trust have way,

Since three such ladies, denizens of bliss,

Keep in the court of heaven thy weal in sight,
And my speech full of such good promise is?”

As flowerets bowed and closed by frost of night,
Soon as the Sun’s white beams upon them steal
All on their stems uprising ope to light,

So with my wearied virtue did I deal,

And such good courage rushed into my heart
That I began as one to boldness leal—

“0 blessed she, who succouring took my part,
And courteous thou, who did’st so soon obey
The truthful words thou heardest her impart ;

Thou hast disposed my heart so for the way
With craving prompted by these words of thine,
That in my first resolve I put fresh stay.

On then! for both in one sole will combine ;
Thou Leader, Master thou, and Lord in turn: ”
Thus spake I him; he moved ; and at the sign

I entered on the pathway wild and stern.

121

126

132

138

 
 

Canto I1.] INFERNO. II

NOTES TO CANTO IL

1. 1.—It is growing dark on the evening of Good Friday; and as it
is the vernal equinox, the time is about 6 o'clock. See the Diary prefixed
to the Inferno.

: 1. 13.—Silvius, according to Virgil, is the son of AEneas, to whom
Anchises points him out among the Shades of his yet unborn descendants
(Zn. vi. 763-765)—
¢¢ Silvius, Albanum nomen, tua postuma proles,
Quem tibi longzevo serum Lavinia conjux
Educet silvis regem, regumque parentem.”’

1. 21.—The Empyrean is the tenth and loftiest heaven, the seat of
God’s visible presence. Dante reaches it in Par. xxx.

1. 27.—“ The grand mantle ” is, with Dante, the badge of the Papal
dignity (Inf. xix. 69 ; Purg. xix. 104).

1. 28.—The chosen vessel is St. Paul. “He is a chosen vessel unto
me ” (Acts ix. 15). In 2 Cor. xii. 3, 4, St. Paul refers to his having been
caught up to Paradise.

1. 48.—Or, “Like a beast seeing false when night is nigh,” if
‘“ ombrare ” means ‘‘ to grow dark.”

1. 52.—The reference is to Limbo, the outer rim of the Inferno, the
souls in which are neither in doom nor in bliss. Compare Inf. iv. 45.

1. 55.—Some suppose the star in question to be Venus; others that
it is the Sun. I agree with Blanc that it is a collective expression for “the
stars.”

1. 57.—1 think that Boccaccio rightly considers Beatrice’s ““ own
language ” to be the Florentine vernacular, not the language of heaven,
which Virgil would not have understood. This Florentine or Tuscan
tongue is the same in which Dante is recognized as speaking in Inf.
X. 22-27; xxiii. 76; Purg. xvi. 137. In the same way, Virgil speaks
Lombard (Inf. xxvii. 20).

I. 70.—Beatrice Portinari, Dante’s lost first love, in a secondary sense
represents Theology. In Par. iv. 118 he apostrophizes her as a goddess.

1. 77, 78.—The heaven of least orbits is the Moon, the nearest of
those which, according to the Ptolemaic system, followed by Dante, revolve
round the Earth, which remains fixed. By the ¢ contents” of this heaven,
therefore, is meant the Earth itself.

1. 94.—This second lady of heaven seems to be, primarily, the Virgin
Mary ; and, secondarily, Divine Clemency.

1. 97.—Lucia, the third lady, is, primarily, the martyr saint of that
name ; secondarily, Enlightening Grace.

1. 102.—DBeatrice sits in Paradise beside Rachel (Par. xxxii. 7-9)
because the latter is the type of the contemplative life which is the
bliss of Theology (see Par. xxxi. 110, 111). In Dante’s dream of Leah
and Rachel (Purg. xxvii. 97-108), Leah tells him that hers is the active
life, Rachel’s the contemplative.
12 INFERNO. [Canto III.

CANTO 111.
ENTRANCE INTO THE INFERNO.
ACHERON. CHARON AND THE SHADES.

The inscription over the gate of the Inferno. The
poets enter and hear the sighs, shrieks, and lamenta-
tions of those who in life incurred neither infamy nor
praise. They reach the banks of Acheron. Charon
appears, bids Dante begone, but is appeased by Virgil.
He drives the souls collected upon the bank into his
boat, and ferries them over. An earthquake with
wind and lightning throws Dante into a swoon.

“THROUGH me is reached the dolorous abode ;

Through me is reached eternity of woe;

Through me to reach the lost folk lies the road.
Justice inclined my lofty Maker so ;

From Power divine, from highest Wisdom’s spring,

And from Love's first source did my fabric grow. 6
Before me there was no created thing

Save those eternal, and eterne last I ;

Away all hope, O ye who enter, fling.”
These words in colour of a gloomy dye

I saw inscribed at summit of a gate,

And said, “ Their sense is, Master, hard to spy.” 12
And he, as one who had made proof of fate,

““ Here all suspicion laid aside must be ;

All cowardice here perishing abate.
We now have reached the place where thou shalt see,

As I have told thee, folk who grieving pine,

And have lost intellect’s best faculty.” 18
And after he had placed his hand in mine

With cheerful look that brought me comfort nigh,

He led me into secret things’ dark shrine.
Here sighs and sobbings, wails shrieked loud and high,

Resounded through the air that star ne'er sees,

So that I first was moved to tears thereby. 24

 

 
Canto TIL] INFERNO.

Tongues different, appalling utterances,
Words of grief, accents that from anger rise,
Loud and low voices, sound of hands with these,
Made up a tumult that in eddying wise
Rolls ceaseless through that time-void murky air,
As when sand on the breath of whirlwind flies.
I, who my head begirt with error bare,
Exclaimed, “ O Master, what is this I hear,

And who are these whom such grief seems to tear?”

And he to me, “This miserable cheer

Their sad souls have, who in the living land

From infamy and praise alike were clear.
They are commingled with the caitiff band

Of angels such as chose not to rebel

Nor clove to God, but were for their own hand.
Heaven, not to be less fair, did these expel,

Nor will the deep Inferno them receive,

For they would cause some boast to those in Hell.”
And I, “O Master, what doth them aggrieve

So much, that their lamenting is so dread ? ”

13

30

36

42

“ Brief speech,” he answered, “shall thy doubt relieve :

These have not any hope of being dead ;
And their blind life has brought them down so low
That they can envy any lot instead.
The world permits no fame of theirs to grow,
Mercy and Justice hold them in disdain ;
Speak not of them, but glance and past them go.”
And I, who looked, beheld a banner plain,
Which whirled on in such rapid course displayed
That it seemed prone never to rest again.
And in its rear came such a long parade
Of souls, that I could ne’er have thought it true
That death had such a multitude unmade.
When I had recognized of these some few
I looked and found his shade whom base fear lured
To make the great refusal, now in view.
At once I understood and felt assured
That this the sect was of those caitiffs who
Displease God, nor are by His foes endured.

48

54

60
INFERNO. [Canto 111.

These wretched ones who real life ne’er knew

Were naked, and with many a sting pursued

By wasps and huge flies that around them flew. 66
By these their faces were with blood bedewed

Which, with their tears commingled, at their feet

To loathsome worms as portion fit accrued.
And when I let my glances further fleet

I saw folk on the bank of a great stream ;

Whence I, “O Master, grant me I entreat 72
To know who these may be and why they seem

Accustomed with such swiftness to pass o’er,

As I discern through the faint-shining gleam.”
And he to me, “ Thou shalt know this and more

Soon as our steps shall have so far attained

As to make halt on Acheron’s sad shore.” 78
I then with bashful eyes and looks down-trained,

Fearing my talk might draw on me his blame,

Far as the river from fresh speech refrained.
And lo! towards us in a boat there came

An old man whitened by the hair of eld

Crying, “ Woe unto you, ye souls of shame ! 84
Ne'er hope that heaven shall be by you beheld.

I come to lead you to the other bank,

In heat and frost where gloom is ne’er dispelled ;
Thou living soul, that standest in their rank,

Get thee away from these, for they are dead.”

But when he saw that I went not nor shrank, 90
“ By other ways, by other ports,” he said,

“ Not here, shalt thou find passage to the shore ;

Thou in a lighter vessel must be sped.”
To whom the guide, “ Charon, give chafing o’er,

Thus is it willed where joined with Will’s behest

Is power to wreak it ; so demand no more.” 96
Then were the fleecy cheeks calmed into rest

Of that grim pilot of the livid lake,

Who round his eyes had wheels of flame impressed.
But those tired souls who naked there did quake,

Gnashed teeth and colour changed to colour’s dearth

Soon as they heard the cruel words he spake. 102

 
CANTO IIL] INFERNO. 15

They cursed God and their parents upon earth,

The human race, the place, the time, the seed,

Of both their first begetting and their birth.
Then massed together did they all recede

Loud weeping, to the baneful shore of woe

That waits all who to fear God take no heed. 108
Charon the fiend, with eyes of live coal’s glow,

Strong beckoning collects them every one,

Beats with his oar whoever lingers slow.
As leaves detach themselves in Autumn dun,

One close upon another, till the bough

Yields to the earth what spoils soe’er it won, 114
So does the evil seed of Adam now :

They one by one from that shore cast them down

At signs, as birds the lure’s control allow.
Thus they depart upon the waters brown,

And ere they land upon the further side

A new troop comes, the hither marge to crown. 120
“My son,” to me the courteous Master cried,

« All those who in the wrath of God expire

Unite here from all countries far and wide.
Nor from prompt passage o’er the stream retire,

Since divine justice spurs them on their course,

So that their fear is turned into desire. 126
Ne’er doth a righteous soul by this way cross ;

If therefore Charon doth of thee complain

Thou now canst well know what his words enforce.”
When this was finished all the darksome plain

So greatly quaked that when I call to mind

My dread thereat, I bathe in sweat again. 132
The tearful land gave forth a blast of wind

Whence came the flash of a vermilion light,

Which put to rout my senses all combined,
And I fell, like a man whom sleep doth smite.
 

16 INFERNO. [CanTo III.

NOTES TO CANTO III

11. 5, 6.—The ““ Lofty Maker ” of the entrance-gate is the Trinity.
1. 15.—Virgil had already said (Inf. ii. 45-48) that cowardice is destruc-

tive of enterprise. Dante, however, will be found suffering from it later on _

{Inf ix. 1).

1. 18.—““ Intellect’s best faculty ” is the knowledge of God.

1. 27.—‘‘ Loud and low voices.” The word which I translate as
“low” is ‘¢ fioche,” which I cannot think means ‘‘ hoarse ” here, any more
than in Inf. i. 63. See note there. I believe Dante had in his mind
the lines in Virgil (Zn. vi. 492, 493)—

‘“ Pars tollere vocem
Exiguam ; inceptus clamor frustratur hiantes.”

1. 42.—1 believe those to be wrong who think that here, and in Inf.
xii. 9, ““alcuno ” has the sense of “no.” It always means “some.”

1. 60.—Pope Celestine V.’s abdication of the Papacy in 1294 is
generally supposed to be the ¢ great refusal.”’ It was brought about by
the persuasion and artifices of Cardinal Benedetto Gaetano, who succeeded
him as Boniface VIII., and is made by Dante to refer contemptuously to
his predecessor’s indifference to the custody of the keys, in Inf. xxvii.
104, 105. Celestine’s conduct must have appeared all the more heinous
to Dante because it made way for the accession of Boniface, his bitter
enemy.

1. 93.—So Charon says to Aneas (An. vi. 391), ‘‘ Corpora viva nefas
Stygia vectare carind.”

1. 97-120. —Compare this description with that in An. vi. 2906-316,
from which it is taken.

  
 

4
3
i

 
Canto IV.] INFERNO. 17

CANTO. IV.
THE CIRCLES OF THE INFERNO BEGIN.

CIRCLE I.: LIMBO OF THE UNBAPTIZED.

Dante, awakened by a thunderclap, finds himself
on the verge of the First Circle of the infernal abyss.
Virgil leads him into this circle, which is tenanted
by the Unbaptized, whose sole punishment is a hopeless
desire for bliss. Virgil explains that he is himself
one of these, and tells of Christ's descent among them.
The poets join company with Homer, Horace, Ovid,
and Lucan, who lead them to a fair meadow at the
foot of a castle, in which numerous worthies are seen.

THERE broke up the deep slumber in my head

A heavy thunder, so that at the sound

I roused like one by force awakened ;
And turned my eye, fresh from repose, around ;

Rose up erect, and looked with steadfast sight

To find out where I was, and know the ground. 6
In truth I found me on the margin’s height

Of the sad valley woefully abyssed,

Which gathers tone of wailings infinite.
Obscure, profound it was, so wrapt in mist

That when I gazed down where its depths extend

I could see nought of what might there subsist. 12
“ Now let us into the blind world descend,”

Began the Master, turning deadly pale;

“I will be first, and thou shalt second wend.”
And I, who had perceived his colour fail,

Said, “ How shall I go, when thy dread is clear

Who art wont to comfort me when doubts assail ?” 18
And he to me, “ The anguish of those here

Beneath enthralled depicts upon my face

That pity which thou takest to be fear.
But let us on : long journey must we trace.”

Thus entered he, thus entrance to me lent,

Where the first circle girds the abyss’s space. 24
18

INFERNO. [Canto IV.

There was not there, as far as listening went,
A sound of weeping, but alone of sighs
Which through the eternal air a trembling sent.

Grief without martyrdoms to these gave rise,

Felt by the throngs which many were and great,
And infants, men, and women did comprise.

Said the good Master, ““ Dost not bid me state
What spirits these are, to thy sight now brought ?
Know now, ere thou dost further penetrate,

That these sinned not ; and their desert, if aught,
Is not enough, since baptism they had none,
Which is the portal of the faith thou’rt taught.

Living ere Christian times began to run
They gave not God the adoration due :

Such they ; and of them I myself am one.

For such defects, and none of blacker hue
Lost are we, and in this alone distressed
That without hope we live and long anew.”

Great grief at hearing him my heart oppressed,
Because folk of much worth I knew full well
Who were suspended in that Limbo’s breast.

“Tell me, my Master, my Lord pry’thee tell,”
Began I, wishing to be sure indeed
Of that faith which o’ercomes all error’s spell,

“Came any ever hence through his own meed
Or through another’s, and then gained blest fate ? ”
And he, who gave my covert speech due heed,

Replied, “I was a novice in this state,

When One of might came hither in descent,
With sign of victory incoronate.

With the first parent's shade from hence he went,
And his son Abel’s, Noah’s in their train,
Moses the lawgiver obedient,

Abraham the patriarch, David sovereign,

Israel with his sons and with his sire,
And Rachel whom he did so much to gain,

And many more, and gave them bliss entire ;
And I would have thee know that, until they,
No human spirits joined the saved ones’ choir.”

32

36

42

48

54

60

 
 

. Canto IV.) INFERNO. 19

We paused not for his speaking on the way,

But ne’ertheless kept passing through the glade,

The glade thronged by the spirit crowds, I say. 66
Our way had not as yet much progress made

This side the summit, when I saw a glare

Which overcame the hemisphere of shade.
A little distant from it still we were,

Yet not so but that I discerned in part :

That honoured folk were in possession there. 42
« 0 thou that honourest all science and art,

Say who are these the honour of whose fame

Keeps them from fashion of the rest apart?”
And he to me, “ Through their well honoured name

Resounding in your upper world of sense

They gain Heaven's grace and such advancement claim.”
Meanwhile a voice fell on my ear from thence, 79

“Due honour to the loftiest poet pay :

His shade returns which had departed hence.”
Soon as the voice was stilled and died away

I saw approach four shades of high degree ;

They wore a semblance neither sad nor gay. 84
The Master good began to say to me,

“Look well at that one with a sword in hand,

Who as their lord goes on before the three.
Tis Homer, sovereign of the poet band;

The Satirist Horace is the next in sight ;

Ovid is third, and Lucan last is scanned. 90
Since in that title they and I unite,

Which was now uttered by one voice alone,

They do me honour, and in that do right.”
Thus saw 1 the fair school united shown

Of that confessed lord of the loftiest lay,

Whose flight o’er the others is the eagle’s own. 96
When with each other they had had some say,

They turned towards me with a welcoming sign,

At which my Master's face with smiles was gay.
And they made still more ample honour mine

In that they made me comrade of their band,

So that I came sixth of that gifted line. 102
20

 

INFERNO, [Canto IV.

Thus on we went, far as the illumined land,

Speaking of things for reticence here fit

As for discourse there they were fitly planned.
Upon a noble castle’s base we lit,

By sevenfold lofty walls encircled round,

And a fair streamlet girt and guarded it. 108
We passed o'er this as though it were firm ground :

Through seven gates with those sages entered I,

And there a meadow of fresh verdure found.
There folk with slow and earnest eyes were nigh,

Each one of great authority in look, :

Who in soft voice made rare speech and reply. 114
So we withdrew aside into a nook,

An open lofty place and bright with sheen,

Such that the whole of them in sight we took.
There right before me on the enamel green

The mighty spirits were identified

Whom ’tis my exaltation to have seen. 120
I saw Electra, many at her side,

"Mongst whom both Hector and Aineas were,

Caesar in armour clad and falcon-eyed.
Camilla and Penthesilea there

Opposite I saw, and King Latinus, he

Sat with Lavinia, his daughter fair. 126
I saw that Brutus who made Tarquin flee,

Lucrece, Cornelia, Marcia’s, Julia's face,

And Saladin in lonely privacy.
When I had raised my brows slight further space

I saw the Master Sage of those who know

Sitting amid the philosophic race. 132
All gaze on him, all honour to him show.

Both Socrates and Plato in advance

Of all the rest I saw more near him go.
Democritus who puts the world on chance,

Anaxagoras, Thales, and Diogenes,

Empedocles, Heraclitus, caught my glance ; 138
Zeno, the culler good of qualities

Dioscorides called, and Orpheus I could see,

Tully, Linus, moral Seneca with these,
 

Canto IV.] INFERNO. i 21

Geometrician Euclid, Ptolemy,

Hippocrates, Avicenna, Galien,

Averroes,—the great comment’s author he. 144
I cannot fully treat of all seen then

Since my long theme so presses on my care

That oft the fact is too much for the pen.
The band of six now dwindles to a pair ;

The sapient leader by a different way

Takes me from tranquil into trembling air, 150
And I arrive where no light sheds a ray.

NOTES TO CANTO IV.

1l. 23, 24.—The poets now enter Limbo, the margin or rim of the
Inferno, in which are the souls of those who, for want of baptism, cannot be
saved, though they are not damned, and therefore are in this neutral
position.

1. 25-30.—Compare Virgil's description of Limbo to Sordello, in
Purg. vii. 28-30.

1. 36.—“ The portal of the faith.” The reading ‘“ porta,” which I have
adopted, is not the most generally received one, which is ‘“ parte.” With
that reading, the line may be rendered—

¢ Which is part doctrine of the faith thou’rt taught.”

The objection to the reading appears to me to be that unless the sense is
merely that baptism is a part of the faith—which is a mere truism—we must
take the meaning to be that the doctrine that merit without baptism is not
enough for salvation is a part of the faith; and that this meaning does
violence to the language.

1. 53.—The mighty comer is Christ, whose descent into Hell is alluded
to. Inl. 37, the word ‘“ Christian” has occurred, but the name “‘ Christ ”’
never occurs in the whole Inferno.

11. 88-9o.—Horace, Ovid, and Lucan hardly deserve this pre-eminent
mention. Dante, however, draws largely upon Ovid and Lucan, though in
Inf. xxv. 94-102 he asserts his own superiority to both of them. Ob-
serve that he passes by in silence the Odes, for which Horace is most
famed.

1. 131.—The Master Sage is Aristotle.

1. 131.—Democritus held that the world was formed by the fortuitous
concourse of atoms.

1. 139.—Dioscorides culled the qualities of herbs and plants. He was
a naturalist of the time of Nero.
tt Galion ” is the Italian form of be Galen.”
: “1 144. — The great comment of Averroes, the Arabian philosop
upon Aristotle’s works, which he translated.

1. 145-147. -—Following Dante’s example, I have not fully treated
‘those whose names he here mentions, but have contented myself wi
plaining the allusions regarding some of them. It has been no easy tz
include, as I have done, every name which occurs in the original tex

 
Canto V.] INFERNO. 23

CANTO V.
SINS OF INCONTINENCE.
CIRCLE II : THE SENSUAL.

At the entrance of the Second Circle stands Minos,
Judging sinners. Disregarding his caution against
entrance, the poets pass in and find Carnal sinners
whirled about by furious winds in gloomy air.
Among these float together Francesca da Rimini and
her lover Paolo Malatesta. Through pity at her
story of their fate Dante falls down fainting.

Frou the first circle I thus made descent

Down to the second which surrounds less space,

But so much greater grief as stirs lament.
There Minos stands and snarls with dire grimace ;

Tries each offender at the entrance in,

Judges, and by his coiling dooms the case. 6
I say that when a soul for evil kin

Comes in his presence, it confesses all,

And that discerner between sin and sin
Perceives what place in hell is its fit stall ;

Girds his tail round him times as oft as show

How many grades beneath he wills its fall. 12
Many before his presence ever go;

Each in turn to the judgment passes by ;

They speak and hear and then are turned below.
“ O thou that to grief’s hospice drawest nigh,”

Called aloud Minos to me when descried,

Ceasing from action in his office high, 18
“Think how to enter, and in whom confide.

Be not deceived by the wide entrance door.”

To whom my Master, “ Why dost thou too chide ?
Check not the course fate has for him in store.

Thus it is willed where will’s behest is kin

With power to wreak it; so demand no more.” 24
24

INFERNO. [Canto V.

Now do the sorrowing notes of woe begin
To make me hear them : now I find my way
Where I am smitten by much tearful din.

I reach a place mute of light’s every ray,
Which bellows like the sea by tempest pressed
When winds opposing meet with it in fray. 30.

The infernal storm blast that is ne’er at rest
Bears on the spirits in its vortex drawn,

Whom, whirled around, its buffetings molest.
When they before the broken steep are borne,
There shrieks arise and plaining and lament,
They there, blaspheming, divine virtue scorn. 30

I understood that pains thus schemed torment
The carnal sinners doomed to suffer there
For subjecting their reason to their bent.

And as their wings on flight the starlings bear
In time of cold, a large and swelling train ;

So on that blast the evil spirits fare, 42

Blown hither, thither, up, and down again.

Never the comfort of a hope have they,
I say not of repose, but of less pain.
And as the cranes in going chant their lay,
Making a long line of themselves in air,
So I saw come with wailings on their way 48

Shades whom the aforesaid torments onwards bear.
Whence I, ¢“ My Master, who are those who so
Severely the black air’s chastisings share ?”

“The first of those of whom thou wouldest know

The tidings I can give,” then answered he,

“ Many-tongued races ‘neath her sway could show. 54
Steeped in the vice of wantonness was she,

Whence in her code she lust for law decreed,

Herself from blame she had incurred to free.
She is Semiramis, of whom we read

That she, succeeding Ninus, was his spouse ;

Now Soldans in her land her sway succeed. 6o
The next is she who broke, through love, her vows

To dead Sichzus, and who self-slain died.

Next, Cleopatra, with her sensual brows.”

 

 
Canto V.] INFERNO. i 25

Helen I saw, through whom so long a tide

Of ill time rolled ; saw great Achilles too,

Who at the last with Love in combat vied. 66
Saw Paris, Tristan; and he made me view

Shades o'er a thousand pointed out by name,

Whose severance from our life to love was due.
At hearing by my Master dame by dame

And cavaliers of old by name defined,

Through dint of pity I nigh dazed became. 2
I began, ‘“ Master, with a willing mind

Would I address those jointly moving twain

Who seem to be so light upon the wind.”
And he to me, “ Thoult see when they are ta’en

More near to us; then by that love them pray

Which brings them, and to come they will be fain.” 78
Soon as the wind towards us waits their way

I lift my voice, * O souls in weary plight,

Come to discourse with us, if none says nay.”
As doves impelled by longing for delight

On open and firm wings to the sweet nest

Come through the air, will bearing up their flight; 84
Such from the band where Dido is they pressed,

Coming towards us through the air malign,

So strong a power my loving call possessed.
“QO living creature, gracious and benign,

Who visiting comest through the glooming air

Us who stained earth with an ensanguined sign ; 90
If but the Universe's ruler were

Our friend, we for thy peace to him Would pray,

Since thou canst pity the harsh ills we bear.
Of what it pleases thee to hear and say

We will both hear and also speak with thee

While the wind’s blasts as now in silence stay. 96
My native land is seated by the sea

Upon that shore to which the Po descends

Pra To be at peace, his followers and he.

Love, that to gentle heart swift teaching lends,
Seized this man for the form once mine so fair,
Now stripped from me, whom still the mode offends. 102
 

26

  

INFERNO. [Canto Vv.

Love, that from loving will no loved one spare,
Seized me with pleasure from this man so strong
That, as thou seest, my heart still feels it there.

Love brought us to endure one same death’s wrong :
Caina waits him who our life-blood shed.”

These words from them were borne to us along. 108

Soon as I heard those souls in torment dread
I bowed my visage and still held it low
Until the Poet “ What art thinking ” said.

When I made answer I commenced, Ah woe !
How many sweet thoughts, how much loving pain
Brought these the lamentable pass to know !” 114 4

Then turning to them I began again
And spoke : “ Francesca, these thy agonies
Make me for sad and piteous weeping fain.

But tell me, in the time of your sweet sighs
By what and how did love concede you this,
To learn what gave your dubious longings rise?” 120

And she to me, “ No greater grief there is,

As knows thy Teacher, than in misery’s hour
For memory to recall the time of bliss.

But if thou hast a craving of such power
To know the root whence first our love took spray,

T’ll do as one who speaks though tears down-shower.

We for delight were reading on a day 127
Of Lancelot, how Love of him made prize.

Alone we were, suspicion far away.

For many times that reading tranced our eyes
And made the colour from our faces flee ;

But one sole instant took us by surprise. 132

When we read how the smile he yearned to see
Was by the kiss of such a lover sought, 2
This one, who never shall be torn from me,

His own kiss to my lips all-trembling brought.
A Galeot was the book, its writer too ! .
That day we read not further in it aught.” 138

While the one spirit with these words went through,

The other wept so, that at pity’s call
I swooned away as though my death were due;
And I fell, as with a dead body’s fall.
 

Ba 2 al

Canto V.] INFERNO. 27

NOTES TO CANTO V.

11. 7-12.—The grotesqueness of this procedure on the part of Minos is
heightened in the instance given of it in Inf. xxvii. 124-127, where he is
made not only to gird his tail round him, but to bite it in his rage at a
heinous sinner.

1. 21.—*“ Thou too,” Ze. in addition to Charon (see Inf. iii. 91-96).

1. 28.—See note to Inf. i. 60.

1. 34.—1 follow Blanc in taking ‘‘ruina ” to mean the gap in the rocks
which surround this circle, through which entrance is gained to it. Com-
pare the description of the entrance to Purgatory (Purg. ix. 74, 75).

1. 66.—The allusion is, I believe, to Achilles’ love for Polyxena.

1. 97.—The speaker is Francesca, daughter of Guido da Polenta, lord
of Ravenna, who was married to Gianciotto, son of Malatesta da Verruchio,
lord of the neighbouring city of Rimini. The husband, soon after the
marriage, discovered her amour with his brother Paolo, and stabbed them
both to death. See Longfellow’s note to line 116 of this canto.

1. 107.—Caina is the first subdivision of the Ninth Circle in the Inferno
— that in which Traitors are punished—and is allotted to Traitors to their
kindred.

1. 126.—See the same idea in Inf. xxxiii. 9.

l. 128.—The loves of Lancelot and Guinevere, the queen of King
Arthur, so familiar to us from Lord Tennyson’s *“ Idylls of the King,” are
again alluded to in Par. xvi. 13-15.

1. 137.—Galeotto, or Galeot, was the go-between in the loves of Lan-
celot and Guinevere, and his name appears to have been used as a designa-
tion for such characters.

In Purgatory, the Sensual and the Violent against Nature (see Inf. xv.)
are purified by sojourn in fire of the fiercest heat (Purg. xxvi.).

 
 

28

  

INFERNO. [Canto VI.

CANTO VI.
SINS OF INCONTINENCE

CIRCLE 111. : THE GLUTTONOUS.

Dante comes to himself in the Third Circle, where
the gluttonous lie under drenching and filthy rain,
barked at and tormented by Cerberus. Ciacco dis-
covers himself ; predicts the strife of factions about
to happen in Florence ; and relates the doom of some
dead fellow-citizens. At the end of the Circle, Dante
and Virgil come upon Plutus.

WHEN my mind’s powers returned, awhile disused

By dint of pity for the kinsfolk twain,

Which made me sorrowful and all confused,
New torments and a fresh tormented train

I see around me, wheresoe’er I move,

And wheresoe’er I turn and gaze amain. 6
I now have entered the third circle’s groove,

Of rain accurst, eternal, heavy, chill,

Whose mode and quality ne’er varying prove.
Thick hail, dark water, snow, downpouring fill

The air o’erspread with density of shade ;

The earth receiving them has odour ill. 12
Cerberus, a cruel beast and strangely made,

Barks out of his three throats in dog-like wise,

Over the folk who there submerged are laid.
His beard is black and unctuous, red his eyes,

His belly large, his hands with claws abound ;

He tears, flays, quarters, those at whom he flies. 18
The rain sets each one howling like a hound ;

They make the one protect the other side ;

Profane and wretched, they oft turn them round.
When Cerberus, the great worm, us espied,

He oped his mouths, and brought his tusks in view,

He had no member which he left unplied. 24
 

Canto VIL] INFERNO.

My Leader then within his span’s grasp drew
Some earth, and when the handful was complete,
Into the greedy throats the morsel threw.

As is that dog which, barking, craves for meat,
And becomes quiet when the food he gnaws,
Since he is only keen, and fights, to eat,

E’en such as his became those filthy jaws
Of demon Cerberus, who stuns the swarms
Of souls who covet deafness for that cause.

We passed on o’er the shadows which the storms
Of fierce rain prostrate, and a footing found
Upon the emptiness that seems their forms.

They all of them were lying on the ground,

Save one who into sitting posture swayed
Soon as he saw us in his front pass round.

“ O thou that through this Hell art now conveyed,”
He said, “ Tell if thou canst my name of yore,
For thou before I was unmade wast made.”

And I to him, ‘‘ Perchance thy anguish sore
Is that which from my memory takes all trace
Of thee as of one ever seen before.

But tell me who thou art, set in a place
So grievous, and in such a punishment,

The most displeasing if not the most base ? ”

And he to me, ¢ Thy city, where is pent
Such envy as has now the sack outgrown,

In serene life had me for resident.
Among you citizens as Ciacco known,
For gluttony, the sin so hard to mend,
I, as thou seest, by rain here stricken moan.
And I, sad soul, am not alone here penned,
For all of these in like pain expiate
A like offence.” And here his speech made end.

I answered him, ¢ Ciacco, thy weary fate
So galls me that it bids my tears flow down ;
But tell me, if thou canst, what fortunes wait

The citizens of the distracted town :

If any there is just; the cause too say
Why discord has so troubled its renown.”

29

30

36

42

48

54

60
  

INFERNO. [Canto VI.

And he to me, “ After long strife will they

To bloodshed come, the forest sect prevail

And drive the other, with much loss, away. 66
Next it behoves that this in turn should fail,

Within three suns, and ‘neath the other lie,

By force of one who now is trimming sail.
The victor long will hold its forehead high,

Keeping the other under burdens sore

How much so€’er ’tis grieved and chafed thereby. 72
Two there are just, but not esteemed therefor :

Pride, Envy, Avarice, are the sparks three

Which have enkindled all at the heart’s core.”
With this he closed his mournful augury.

And I to him, “I'd have thee once again

Instruct me, and impart me speech more free. 78
Farinata and Tegghiaio, worthy twain,

Arrigo, Mosca, Rusticucci ; graced,

With others, by kind hearts for good deeds fain ;
Tell me how I may know them and where placed :

For great desire impels me to be told

If they cull Heaven's sweets or Hell's poison taste.” 84
And he, “They are with blackest souls in fold,

By different fault weighed down on deepening track :

Descending there thou canst their fate behold.
But when to the sweet world thou shalt go back,

I pray thee see that I am kept in mind :
~My further speech and answer thou must lack.” 90
His glance, before direct, askance inclined,

He briefly gazed at me, then bowed his head,

Fell with it level with the other blind.
“ No more shall he awake,” the Master said,

“ This side of the angelic trumpet’s sound.

When shall arrive the Foe whose power they dread 96
Each shall regain his sad sepulchral mound,

Resume the flesh and shape there lying numb,

Hear what through eternal echoes shall rebound.”
So we passed on, across the foul mixed scum

Of shades and rain, with lingering steps and slow,

Touching a little on the life to come. 102

 

 
 

Canto VL] INFERNO. 31

Whence I said, ‘“ Master, will these torments grow

When the great Sentence follows in their train,

Or become less, or burn with equal glow ?”
And to me, “ Turn to thy Science again,

Which wills that the more perfect a thing is

The keener is its sense of weal or pain. 108
Albeit this folk for ever barred from bliss,

Can never reach perfection’s utmost bound,

They look for more on that side than on this.”
We in a circle on that road went round,

In full discourse which I do not repeat ;

Came to the point where a descent is found ; 114
There Plutus, the great enemy, we meet.

 

NOTES TO CANTO VI.

1. 22.—“ Worm ” appears a strange name to apply to Cerberus. It is
used also of Lucifer, in Inf. xxxiv. 108. :

11. 25-32.—These lines are a close imitation of Virgil's (Zn. vi. 419-423),
where, however, the Sibyl gives Cerberus a cake instead of mere earth.

1. 42.—The comparison of birth to a making, and death to an unmaking,
is a favourite one with Dante. Compare Inf. iii. 57; Purg. v. 134.

1. 52.—“ Ciacco” means ‘‘Hog ;” but it may have been a real name,
and not a nickname. He was a notorious Florentine glutton.

11. 65, 66.—*¢ The forest sect ” are the Bianchi, or ¢“ White ” party ; the
appellation being derived from the forest lands of Acone, in the Val di
Sieve, from which came its leaders, the Cerchi (see Par. xvi. 65). The
¢ other ” party is the Neri, or * Black ” one, which was led by the Donati.
These party names had their origin in Pistoia, in the year 1300—that of
the action of the Divine Comedy—and thence spread to Florence. Dante
himself belonged to neither until after his banishment. When Prior, in
1300, he had the leaders of both banished. After his exile he joined the
Bianchi.

1. 68.—Three Suns here mean three revolutions of the Sun, i.e. three
years. The triumph at Florence of the Neri over the Bianchi took place
at the beginning of 1302, and caused Dante’s banishment (see Inf. xxiv.
143, 144).

1. 69.—The primary meaning of ‘piaggia ”—here translated ‘is trim-
ming sail ”—is “hugs the coast ; ” its secondary sense being ‘gives in to
another’s humour,” ¢ wheedles;” just as one who hugs the coast must
follow its windings. I have rendered it by an expression which will suit
either signification. If the primary meaning is the right one here, the
      
   
  

da INFERNO. [Canto VI.

person alluded to must be Charles de Valois, brother of Philip the Fair, i
King of France, whose approaching arrival on the shores of Italy is in-
tended. If the secondary meaning is accepted, I should say that the person
in question is Pope Boniface VIIL, who was now cajoling Florence,
though he afterwards sent Charles de Valois to help the Neri to overthrow
the Bianchi. j

1. 73.—There is no authentic explanation as to who ‘these two just I
persons are. Some think that Dante means himself and his friend Guido 3
Cavalcanti ; but I cannot believe that he would glorify himself in this
fashion. Nor would he in that case have asked (L 62) if there were
any just. i

11. 79-87.—Dante meets the persons concerning whom he here inquires,
with the exception of Arrigo, who is not mentioned again, as follows, viz. :
Farinata in the Sixth Circle, among the Heretics (Inf. x.) ; Tegghiaio and
Rusticucci in Round Three of the Seventh Circle, among the Violent
against Nature (Inf. xvi.) ; and Mosca in the Ninth Bolgia of the Eighth
Circle, among the Schismatics (Inf. xxviii. 106).

I. 106.—The Science referred to is Aristotle’s Moral Science, which in
Inf. xi. 8o, Virgil again speaks of to Dante as ‘‘ Thy Ethics.”

1. 115.—Plutus, the god of riches among the ancients. A

In Purgatory, the Gluttonous are purified by hunger and thirst reducing
them to mere skin and bone (Purg. xxiii.) ;
 

Canto VIL] INFERNO. 33

CANTO VII.
SINS OF INCONTINENCE.

CIRCLE IV.: THE AVARICIOUS AND THE PRODIGAL.
CIRCLE V.: THE ANGRY AND THE SULLEN,

At the entrance of the Fourth Circle Plutus is
silenced by Virgil. In this Circle the Avaricious and
the Prodigal are pushing heavy weights before them
on a circular track. Starting from the same point
in different directions, they meet at the end of the
semicircle, then turn and retrace their course till
they meet again and begin anew. Virgil explains
who they are, and that many clerical sinners are
among the Avaricious. He enlightens Dante upon
the nature and office of Fortune. They descend by a
stream to Styx in the Fifth Circle, where the Angry
and the Sullen are naked in and under a muddy
swamp, fighting with eack other, and half choked,
The poets ultimately reach the foot of a tower.

“ PAPE Satan, aleppe, Pape Satan !”

Plutus began with clucking voice to cry :

And that kind Sage who could all secrets scan
Said for my comfort, ¢“ Harm from fear defy ;

He, far as power is his to intervene,

Thy passage down this rock shall not deny.” 6
Then he turned round to that inflated mien

And said, “ Thou wolf accursed, silent keep ;

Consume thyself within thee with thy spleen.
Not without reason go we to the deep ;

It is so willed on high, where rebels proud

Felt Michael's vengeance o’er their lewdness sweep.” 12
As sails inflated when the wind blows loud

Drop tangled at the falling of the mast,

So to the earth the cruel beast fell cowed.
Thus into the fourth chasm down we passed,

More probing the bank’s garner dolorous,

Where sin from the whole Universe is cast, 18
 

34

They struck encountering, then each turned about

INFERNO. [Canto VIL

Justice of God, ah! what can crowd up thus
Such novel toils and pains as met my gaze,
And wherefore does our fault so ravage us?

As at Charybdis waves flow different ways
And one falls broken on the other’s crest,
So here the folk must dance in rounding maze. 24

Here far more folk than elsewhere met my quest
Who upon this and that side with loud shout
Were rolling weights along by force of breast.

At that same spot, and set to rolling back, i
Crying, “ Why hoardest ?” and “ Why layest out?” 30 1

So did they turn through their dark circle’s track
From either hand to the opposing bound,

In shouting their vile measure never slack.

Then, soon as there arrived, each turned him round
Through his half-circle to another tilt ; a
And I who in my heart compunction found, 36 8

Said, “ O my Master, show me if thou wilt
What folk are these, and if all clerks were they
On our left hand, whose tonsure brands their guilt.”

And he, “They each and all went so astray i
In the first life from a right-seeing mind,

That they spent nothing in a moderate way. 42

They bark this clearly out in voice defined
When they attain the two points on their round
Where sunders them sin contrary in kind.

These on whose heads no covering hair is found
Were clerks of Popes’ and Cardinals’ degrees, i
In whom doth avarice in excess abound.” 48

And I, “O Master, amid such as these
There should be some whom I can recognize
Who were polluted by those maladies.”

And he to me, “ Thine is a vain surmise :

The unknowing life whence their defilement rose |
Now shrouds them from the knowledge of all eyes. 54

They will meet ever the two butting blows;
These from the sepulchre will rise again |
With their fists clenched, and with their hair shorn those.

 
 

Canto VIL] INFERNO. 35

Ill-giving and ill-hoarding both have ta’en

The fair world from them and to this strife brought :

Nor do I use smooth words to make it plain. 60
Now, son, thou may’st behold the short-lived sport

Of goods that are in Fortune's trust as prize

For which the human race has ever fought.
Since all the gold beneath the moon that lies,

Or €'er did lie, could not give one alone

Of these tired souls rest from its miseries.” 66
“ Master,” I said, *“let furthermore be shown

Who is this Fortune whom thou mentionest,

Into whose clutch the world’s goods are thus thrown.”
And he to me, “ O creatures silliest,

What ignorance is that to which ye cling!

Hear thou now what I judge of her professed. 72
He who in knowledge transcends everything,

The heavens creating gave them one for guide,

So that each part to each may splendour bring,
Diffusing equal light on every side.

So for the splendours of the world did He

Ordain a general ministress and guide, 78

‘ By whom its vain goods changed at times might be

From one to other blood, from race to race,

Beyond defence from human sapiency.
Whence one race rules, another wanes apace,

According to the judgment she may mete,

Who like a snake in grass is hid from trace. 84
Your knowledge cannot against hers compete ;

She foresees, judges, and pursues her reign,

As other gods maintain their sovereign seat.
Her permutations without truce remain ;

Necessity compels her to be swift,

So oft comes one who doth his turn obtain. 90
This is she whom those very ones so lift

Upon the cross, who ought to give her praise,

But make wrong blame and bad repute their gift.
But she is blest and no attention pays ;

With other primal creatures joyously

She rolls her sphere and in blest rapture stays. 96
36

INFERNO. [Canto VII.

Descend we now to greater misery ;

Already sinks each star that made ascent

When I set out, nor may we loitering be.”
Straight to the circle’s other bank we went

Above a fount that boils and pours its stream

Along a runlet from it effluent. 102
Than sable darker far its waters gleam ;

And in the dusk waves’ company we came

By a strange path into a lower seam.
This mournful streamlet makes a marsh whose name

Is Styx, when it has come in its descent

To foot of the grey slopes of evil fame. 108
And I, who stood on gazing there intent,

Saw folk mud-covered in the mid pool shown,

All naked and of semblance malcontent.
These struck each other not with hand alone,

But with the head and with the breast and feet,

And with their teeth tore piecemeal flesh from bone. 114
Said the good Master, “ Here, son, thou dost meet

Their souls who still a prey to anger lie ;

And TI would have thee too as certain treat
That ’neath the water there are folk who sigh,

And make its surface all those bubbles bear,

As thy eye tells, wherever it may fly. 120
Fixed in the mud they say,  Morose we were

In the sweet air made glad by the Sun’s ray,

Carrying the fumes of sloth within us there ;
Now here in the black mire morose we stay.’

This hymn, which chokes their throats with gurglings

curt,

In fully uttered words they cannot say.” 126
We, circling round the filthy pool we skirt,

Through a great arc ’twixt swamp and dry land passed,

With our eyes fixed on those who gulp the dirt :
And at a tower’s foot we arrived at last.

 

 

 
 

Canto VII] INFERNO. 37

NOTES TO CANTO VIL

1. 1.—No certain meaning has been given to these words. They seem
as unintelligible as Nimrod’s cry in Inf. xxxi. 67. Plutus, the god of
riches, is an appropriate warder for this prison,

1. 57.—Compare Purg. xxii. 43-48.

11. 97, 98.—When Virgil first met Dante it was dawn, and the stars as
well as the sun were visible (Inf. i. 37-40). When they started on their
way to the Inferno it was evening—6 p.m.—(Inf ii. 1). It is now past
midnight of the same day, Good Friday. See the Diary prefixed to the
Inferno.

1. 108.—The Fifth Circle, in which are the Angry and the Sullen, is
now reached.

In Purgatory, the Avaricious and the Prodigal are purified by lying
face downwards, thus expiating the grovelling character of their sin (Purg.
xix.). The Angry are shrouded in blackest darkness (Purg. xvi.).
 

 

INFERNO. [Canzo VIII.

CANTO VIII,

SINS OF INCONTINENCE.
CIRCLE V.: THE ANGRY AND THE SULLEN.

In answer to a signal displayed from the top of the
tower, Phlegyas, the ferryman of the Stygian marsh,
comes to carry Virgil and Dante across it. On the
passage they meet Filippo Argenti, foul with mire,
whom Dante reviles, and who is set upon by the other
spirits. The poets reach the city of Dis, the gates of
which are, however, shut in their faces by a legion of
fends. Virgil comforts Dante with the assurance
that this resistance will be overcome.

I say, continuing, that for some time past,
Before that at the high tower’s foot we were,
Our eyes went upward, on its summit cast,

Because we saw two flamelets put forth there,
And one in countersign so far-off lit

That the eye scarce could be of it aware. 6 1

And I, turned to the sea of shrewdest wit,
Said, ¢ What says this, and what is now replied
By that fresh fire, and who enkindled it?”
And he to me, “Upon the greasy tide
Thou canst €’en now see that which we await,
Unless mist from the pool its presence hide.” 12
String ne’er drove shaft from it at such a rate
That it could run so swiftly through the air,
As I then saw a bark of slender freight
Come o’er the water and towards us bear,
With one sole pilot to direct its prow,
Who cried, ¢ O soul depraved, art thou now there?” 1
“ Phlegyas, Phlegyas, thou criest idly now,’
My Master said. “This once expect defeat ;
Thou'lt have us only while we pass the slough.”
As one who, when he hears of great deceit
Upon him practised, gives his rancour vent,
Such Phlegyas grew, as his wrath gathered heat. 24

 
Canto VIIL] INFERNO.

And down into the bark my Leader went,
Then made me enter next him, and thereby
Alone, when I was in, it seemed down-bent.
When we were in the bark, my Guide and I,
The ancient prow goes cleaving on its way
More water than when others in it ply.
While o’er that dead canal our passage lay,
One came before me, with mud covered deep,
And said, “ Who art thou, come before thy day?”
And I, “ Here though I come I do not keep;
But who art thou, brought into foulness so?”

Said he, “Thou see’st me one constrained to weep.’

And I to him, “ With weeping and with woe,
Spirit accursed, remain ; for understand
That thee, albeit so all-befouled, I know.”
Then to the bark he stretched out either hand;
Wherefore my Leader pushed him back apace,
Saying, Be off to the other mongrels’ band !”
He clasped my neck then in his arms’ embrace,
Kissed my face and exclaimed, ¢ Disdainful soul,
Blessed be she in whose womb thou hadst place.
This one was arrogant his lifetime whole ;
No goodness doth his memory adorn ;
Thus his shade cannot here its rage control.
How many there above are great kings born
Who shall be here like wallowing swine in mire,
Leaving repute exposed to direful scorn!”
And I, “My Master, I could much desire
To see him into this broth sousing sent,
Before we, landing, from the lake retire.”
And he to me, ““ The shore shall not content
Thy sight before thou shalt be satisfied ;
To such a wish enjoyment should be lent.”
A little after that I saw him bide
‘Such outrage from the folk in muddy thrall
As I still praise and thank God did betide.
“ Have at Filippo Argenti,” cried they all.
That spirit Florentine infuriate
- Turned, on himself with his own teeth to fall.

39

30

30

48

54

60
 

40 INFERNO. [Canto VIII

Of him, here left, I can no more narrate ;

But on my ear there struck a note of woe;

Wherefore with forward open gaze I wait. 66
Said the good Master, “Now, son, thou must know.

= The city, Dis by name, is drawing near,

With its grave citizens and crowded show.”
And I, “Its mosques already, Master, clear

Within there in the valley I discern:

As sprung from fire, vermilion they appear.” 72
And he replied to me, “ The fire eterne

Which kindles them within displays them red,

As in this nether Hell thou seest them burn.”
Into the deep moats we in fine were sped

By which that cheerless land is fortified ;

Round walls that seemed to me of iron they spread. 78
Not without making first a circuit wide,

We reached a point where “Go forth to your fates ;

Entrance lies here : ” the pilot loudly cried.
I saw more than a thousand at the gates

Rained down from Heaven, who passionately said,

“Who is he who while death for him still waits 84
Is going through the kingdom of the dead?”

And my wise Leader by a sign made plain

That for a secret talk with them he pled.
At this they somewhat checked their great disdain,

And said, “ Come thou alone, and he begone

Who has so boldly entered this domain. 90
Let him by his mad road returning lorn

Try if he knows it ; for thou here shalt stay

Who through so dark a tract his steps hast drawn.”
Think, reader, if I filled not with dismay

At this accursed utterance’s sound :

For I ne'er thought to find the backward way. 96
“O my sweet Leader, more than seven times found

Able to give me safety and to shun

Each peril deep that in my pathway frowned,”
I said, “O do not leave me thus undone;

Or, if my forward journey is denied,

Back on our steps let us together run.” i 102

 
 

Canro VIIL] INFERNO. 41

But that Lord who had thither been my guide

Said, «Cease from fear ; the path that is our lot

None can cut short : such He who takes our side.
But here await me, and abate no jot

Of comfort and good hope, thy faint heart's food ;

For in this nether world I'll leave thee not.” 108
Thus onward goes and leaves me in a mood

Of doubt, abandoned there, the Father sweet ;

For No and Yes in my head struggling brood.
I could not hear him when they came to meet:

But scarcely for his stopping did they wait

Ere they vied each with other in retreat. 114
Then these our adversaries closed each gate

Upon my Leader's breast, left out forlorn :

Who turned and came to me at lingering rate.
‘With eyes fixed on the ground, and with brows shorn

Of all his confidence, he said, ‘midst sighs,

“Who has denied me the abodes that mourn?” 120
Then said to me, “ Albeit my anger rise

Do not despond, for I shall win the test

Whate’er they for defence within devise.
This arrogance of theirs is no new pest,

But practised erst at a less secret door,

Which neither bolts nor bars as yet arrest. 126
Thou sawest the dead inscription that it bore,

And now this side of it descends the steep,

Without an escort the rounds passing o’er,
One who shall cause the opening of the keep.”

 

NOTES TO CANTO VIII

1. 1.—Some commentators think that the ‘continuation ” of the poem
here mentioned refers to its continuation after an interval ; and that the
first seven Cantos were written before, and the work resumed after, Dante’s
banishment.

11. 4, 5.—The two lights are a signal given to the city of Dis that two
fous have arrived, to be ferried to it. The answering light is kindled
there,
lta INFERNO.

1. 19.—Phlegyas, here turned into a second Charon, was the king
the Lapithze. aE
1. 27.—So Charon, in Virg. An. vi. 412-414 :—
: ‘“ Accipit alveo
Ingentem A&neam. Gemuit sub pondere cymba
Sutilis, et multam accepit rimosa paludem.”

1. 61.—Boccaccio relates that Filippo Argenti, a Florentine, wa
wealthy man of large proportions, vast strength, and most irascible temp
He was of great wealth, and had his horse shod with silver, whence he gc
his nickname of “ Argenti,” his own family being the Adimari. :
1. 70.—Mosques are fit buildings for the city of Heresy.

1. 125.—The less secret door is that at the entrance of the Inferno.

 
 

Canto IX.] INFERNO. 43

CANTO IX.

SINS OF INCONTINENCE.
CIRCLE V: THE ANGRY AND THE SULLEN.
CIRCLE VI : HERETICS.

As Virgil is relating how he had descended hither
once before, the three juries appear on the top of
the tower. Virgil shields Dante from their threats.
An angel approaches across Styx, throws open the
gates of the city of Dis, and departs. The poets
enter and find themselves among tombs made red hot,
[from which cries of anguish are heard. Virgil ex-
plains that heretics are tormented within them.

THAT hue which cowardice brought out on me,

Seeing my Leader turn away dismissed,

Made his new colour sooner inward flee.
He stopped attentive, as in act to list,

Because his eye could not lead far his sight

Through the black air and through the thickening mist.
“Still it is meet for us to win the fight,” q

Began he; “If not; such an one lend aid ;—

Ah, how I long that some one here should light ! ”
I well perceived, when he had overlaid

With what came last that which had gone before,

That these were different words from those first said. 12
But ne’ertheless his talk brought fear the more,

Because I twisted his disjointed speech

Perhaps to a worse meaning than it bore.
“Far as this depth of the sad shell to reach

Comes any ever down from the first grade,

Who for sole penalty endures hope’s breach ?” 18
I put this question, and he answer made :

“It seldom haps that any of us go

Upon the journey which I have essayed.
"Tis true that I before have come below,

Conjured by pitiless Erichtho here,

Who made the shades again in body show. 24
  
    

INFERNO. [Canto IX,

Hardly had I left bare my fleshly gear
When, forced by her, I went within this wall
To draw a soul from Judas’ circle clear.
This is the lowest place, of darkest pall,
And most remote from Heaven’s all-circling pales.
Be reassured ; I well the way recall. 30
This marsh, which an excess of stench exhales,
Doth round about the doleful city wind
Where now our entrance without anger fails.”
And more he said which I have not in mind ;
Because my eye drew all my senses keen i
Towards the high tower with top aglow defined. 36
There at one point uprisen quick were seen
Infernal Furies three, with blood imbrued,
Who had the limbs of women and their mien,
And were begirt with hydras greenest-hued.
Small serpents and cerastes formed their hair, i
Round their dire temples in bound tresses strewed. 42
And he who recognized the handmaids there
Of her who reigns where tears are never dried,
Said to me, “See the fierce Erinnyes glare ?
This is Megera on the left hand side ;
The next Alecto, weeping on the right ;
Tisiphone is midst.” Here ceased my Guide. 48
Each with her nails did to her breast despite ;
Their own palms smote them, and their shrieks’ high tone
Drove me to clasp the poet in affright.
“ Let but Medusa come, we'll make him stone: ”
They all cried, looking downward. “We did ill i
In letting Theseus, when he stormed, alone.” 54
“ Turn thyself back and keep thy closed eyes still ;
- For, should the Gorgon shown in sight be found,
No return upward wouldst thou e’er fulfil.”
Thus spake the Master, and he turned me round,
Himself, nor trusted to my screening hand
Till with his own hands too my eyes were bound. 60
O ye who can sound intellects command,
Discern the doctrine ‘neath the veil concealed
Of these my verses strange to understand.

 
 

Canto IX.] INFERNO.

And now across the turbid waves there pealed
The tumult of a sound instinct with fear,
By which both marges set a-trembling reeled :
Of such a sort as from a wind we hear,
Impetuous owing to opposing heats,

45

66

Which strikes the woods and from all hindrance clear

Snaps and whirls off the branches that it beats ;
Dust-laden hurries onward in its pride,
While every shepherd flies and beast retreats.
He loosed my eyes and said to me, “ Now guide
Thy nerve of vision o’er that ancient froth
To where that smoke is most intense descried.”
As frogs before the hostile serpent’s wrath
Disperse them through the water, every one,
Till each to swell the heap on land leaps forth ;
I saw more than a thousand lost souls run,
Like them, before one who the passage there
On foot with dry soles across Styx had won.
He waved off from his face that stifling air,
Advancing oft his left hand as he went,
Nor seemed fatigued save by that irksome care.
I well perceived that he from Heaven was sent;
And to the poet turned, who by sign made plain
That I should calmly stand before him bent.
Ah me! how full his look was of disdain :
He reached the gate and threw it open wide
With a small rod, for all defence was vain.
“ O chased from Heaven, race to be spurned aside,”
Began he at the dreadful threshold’s site,
“ Whence doth this arrogance within you bide ?
Why do you kick against that Will whose might
Must always end whate’er it may begin,
And which has oft increased your woeful plight ?
Butting the Fates what profit can you win ?
Your Cerberus—as must in your memory stay—
Carries still peeled thereby his throat and chin.”
Then he turned back upon the loathsome way,
And spoke no word to us, but seemed to pace
Like one whom other cares devour and sway

72

84

90

102
46

INFERNO. [Canto IX.

Than that for him who is before his face :

And towards the land we moved our feet at last

Secure, after those words of holy grace.
Exempt from any strife we inwards passed ;

And I, who was desirous to behold

The state of those held in that fortress fast, 108
When once within, my gaze around it rolled.

And see a spacious plain on every hand,

Filled with dire torment and grief manifold.
Even as at Arles by the Rhone’s stagnant strand,

Even as at Pola to Quarnaro near,

Which hems and laves the Italian border-land, 114
Whole regions rough with sepulchres appear ;

So was it also here in every part,

Save that the manner was more bitter here ;
For flames among the tombs were seen to dart,

By which they to such pitch of heat were strung

That more in iron is asked for by no art. 120
All of their coverings above them hung,

And from them issued forth such mournful cries

As well appeared from tortured wretches wrung.
And I, “ O Master, what is these folks’ wise,

Who here in burial laid within each tomb

Make themselves audible with doleful sighs? ” 126
And he, “ The Heresiarchs are here, with whom

Their followers are, of every sect ; far more

Than thou believest in the tombs have room.
Here like with like share sepulture ; moreo’er

The monuments with more and less heat glow.”

"And, after that he to the right hand bore, 132

We ’twixt the high wall and the tortures go.

 

 
 

Canto IX.] INFERNO. 47

NOTES TO CANTO IX.

II. 17, 18.—The “first grade” is Limbo, where the only punishment
suffered is that of unsatisfied hope (Inf. iv. 41, 42).

1. 23.—Erichtho, the Thessalian sorceress. Sextus, the son of Pompey
the Great, made use of her divinations to conjure up a spirit to tell him
what would be the result of the civil war between his father and Caesar.

1. 27.—Guidecca, or the circle of Judas, is the lowest depth of the
Inferno, in which betrayers of their lords and benefactors are tormented.
It is described in Inf. xxxiv. 10-69; and takes its name from Judas
Iscariot, who suffers the greatest torture in it.

1. 42.—Proserpine is referred to, as in Inf. x. 8o.

1. 34.—The allusion is to the attempt of Theseus and Pirithous to
rescue Proserpine from Hades—

¢ Dominam Ditis thalamo deducere adorti.”
Virg. An. vi. 397.

Il. 61-63.—The hidden doctrine seems to refer to the allegorical mean-
ing given by Dante to the Medusa’s head, which turned men to stone.
Some think that false pleasure is symbolized by it; others that it figures
unbelief—a more probable opinion, as the head is located in the city of
Heretics. A similar exhortation to the reader to go behind the veil and
discover the true meaning of the poet’s words occurs in Purg. viii. 19-21.

11. 98, 99.—The reference is to the rough treatment which Cerberus
met with from Hercules when endeavouring to oppose his entrance into
Hades (Virg. Zn. vi. 395, 396)—

¢¢ Tartareum ille manu custodem in vincla petivit,
Ipsius a solio regis traxitque trementem.”
  
 

INFERNO. [CANTO X.

CANTO Xx.
SINS OF INCONTINENCE.

CIRCLE: V1. : HERETICS.

Virgil explains that the tombs before them contain
the Epicureans. Farinata degli Uberti rises out of
one. He and Dante discourse. Cavalcante Caval-
canti rises beside him, asks Dante why his (the speaker’s)
son is not with him, and falls back out of sight,
supposing, from a delay in the answer, that his son is
dead. Farinata predicts to Dante his impending exile
from Florence. He sinks back into his tomb. Virgil
tells Dante that Beatrice will explain the prediction.
The poets then follow a path into a valley from

whence a stench exhales.

Now onward goes along a narrow track

Between the land’s wall and the sufferings

My Master, and I follow at his back.
«Q virtue chief, that round the impious rings

Art at thy pleasure taking me,” said I,

“Speak and content the wish that in me springs. 6
The folk within the sepulchres who lie,

Can they be seen? The lids for them designed

Are all now lifted, and no guard is by.”
And he to me, ¢ All will be fast confined

When from Jehoshaphat they bring back here

The bodies which above they left behind. 12
On this side have their cemetery near

With Epicurus all his sect besides, 1

Who deem the soul dead on the body’s bier.
Moreo’er the answer which thy question bides
~ Shall there within be speedily supplied :

The wish, too, granted, that thy silence hides.” 18
And I, “Good Leader, if my heart I hide

From thee, ’tis that brief speech is my desire.

Not now alone thou mak’st me thus decide.”

 
 

Canto X.] INFERNO.

«( Tuscan, going through the realm of fire
Alive, and speaking with such reverent heart,
Be pleased to halt awhile at this my pyre.

Thy dialect reveals thee that thou art
By birth to that great fatherland allied,

To which perhaps I played too harsh a part.”

This sound came issuing, suddenly outcried
From one among the tombs, whence timidly
I pressed a little closer to my Guide.

And he said, ¢ Turn thee round, what aileth thee?
See Farinata rising there upright :

Him from his girdle upwards thou shalt see.”

Full on his face I now had fixed my sight,

And he with brow and front uprisen stands,
As though he treated Hell with great despite.

And my Guide's ready and courageous hands
Pushed me to him through the sepulchral gloom,
Saying, “Speak to the point in thy demands.”

Soon as at foot I halted of his tomb,

After short glance at me, as in disdain
He asked, For ancestors thou claimest—whom ?”

And I who to comply with him was fain
Hid nothing, but told all at his desire.

He slightly raised his brows, when it was plain.

Then said he, “ They as adversaries dire
Made me, my ancestors, and party smart.
Whence I twice forced them, routed, to retire.”

“If they were banished, they from every part
Returned,” I answered him, “once and again,
But your adherents learnt not well that art.”

Then uprose into sight discovered plain
A shade beside him, far as to the chin;

Who seemed by kneeling thus much height to gain.

He looked around me as though bent to win
Sight of some other who might be with me ;
But when his longing gaze took nothing in,
Weeping he said, “If thou com’st here to see
This prison’s gloom, through genius high inborn,
Where is my son, and wherefore not with thee ? ”
E

49

24

30

36

48

54

60
50

INFERNO. [Canto X.

‘And I to him, “ I do not come self-drawn ;

He who waits there is as my Leader ta’en,
One whom perchance thy Guido held in scorn.”
His words, joined with the manner of his pain,
Had made me read his name aright by now ;
Whence my reply was in so full a strain.
Risen suddenly erect, he shouted; “ How
Saidst thou, ¢ He held ;’ is he not living yet?
Does not the sweet light strike upon his brow ?”
When he perceived that with some pause I met
His question, ere I any answer made,
He fell back, nor again in sight was set.
But he through whom 1 stopped, that other shade
Magnanimous, no change of aspect bred,

Nor moved his neck, nor his side’s posture swayed.

“ And if,” continuing his first words, he said,
“ They in that art have but poor learners been,
That gives me greater torment than this bed.
But ere rekindled fifty times is seen
That lady’s face who is the ruler here,

Thou too shalt feel how that art’s weight is keen.

And—wouldst thou in the sweet world reappear—
Say why that people is in all its laws
Against my friends so ruthlessly severe ? ”

And I, “ The slaughterous havoc by whose cause
The Arbia’s waters were all coloured red
Such orisons forth from our Temple draws.”

He sighed at hearing this and shook his head :
“1 was not there alone, nor in that field

Joined with the rest without sure cause,” he said.

“But I was there alone where all would yield
To sweep fair Florence from the earth away,
He who with open face for her appealed.”

“ So may your seed obtain repose one day,”
I prayed him, “as you shall a knot undo
Tangled in which my wits already stray.

It seems that you can see, if I hear true,
Beforehand that which time brings with its flight,
But to the present have not the same clue.”

66

72

78

84

90

96

 

 

 
 

Canto X.] INFERNO. 51

“We see like one who has imperfect sight

The things,” he said, “to come at far-off date ;

So much still shines on us the Lord of might. 102
When they approach or happen, we abate

All our perception and, save what is said

By others, know nought of your human state.
Whence thou canst see that wholly will be dead

Our knowledge, when the moment shall arrive

To close the gate that to the future led.” 108
And I, who felt compunction with me strive,

For my fault, said, “Then tell that fallen one

That his son still is joined with those alive.
And if I in reply was mute anon,

Give him to know ’twas since I had in thought

Already the mistake thou hast undone.” 114
And now my Master to recall me sought ;

Wherefore I pressed the spirit more with my

Request to name those who with him consort.
He said, “ With o’er a thousand here I lie ;

The second Frederick is within this hold,

The Cardinal, and others I pass by.” 120
Then hid himself ; and towards the Poet old

I turned my steps, with thoughts by this time bent

On what seemed from no friendship for me told.
He moved along, and then as thus he went

Said, “ Wherefore art by such confusion stirred?”

And I afforded his demand content. 126
“See that thou keep in mind what thou hast heard

Against thee ”—so that Sage went on to say—

“ Now mark !’—he raised his finger at the word.
“When thou shalt have in presence her sweet ray

Whose fair eye’s vision all things comprehends,

Thou shalt from her learn thy life’s destined way.” 132
Forthwith he turns his foot and leftwards wends.

We left the wall and towards the centre thrust

Along a path which down a valley trends,
The stench wherefrom gave even up there disgust.
52 INFERNO. [CANTO X.

NOTES TO CANTO X.

1. 11.—There was a tradition that the last Judgment would be held in the
valley of Jehoshaphat to the east of Jerusalem. Its origin is to be traced to
two verses in the prophet Joel, chap. iii. ; viz. verse 2: ‘I will also gather
all nations, and will bring them down into the valley of Jehoshaphat, and
will plead with them there for my people and for my heritage Israel, whom
they have scattered among the nations, and parted my land ;” and verse
12: “ Let the heathen be wakened, and come up to the valley of Jehosh-
aphat : for there will T sit to judge all the heathen round about.”

1. 18.—The wish Dante had suppressed was to speak with the entombed
spirits.

1. 32.—Farinata degli Uberti was the chief of the Ghibelline party in
Florence. He died in 1264, the year before Dante’s birth. He is placed
in this Circle for his Epicurean tenets.

11. 46-48.—It must be remembered that Dante’s ancestors, and he him-
self until after his banishment from Florence, were of the Guelph faction,
which espoused the cause of the Pope, in opposition to the Ghibelline,
which sided with the Emperor against the Pope, and of which Farinata
was at the head in Florence.

1. 48. —The first time that the Guelphs were driven out from Florence
was in 1248, by Frederic the Second. The second time was in 1260, when
they were defeated by the Ghibellines under Farinata at the battle of
Mont’ Aperti (see note to Il. 85, 86).

11. 52, 53.—The Shade which now rises is that of Cavalcante Cavalcanti
father of Dante’s great friend, Guido Cavalcanti, the poet (see Purg. xi. 97).

1. 79-81.—The lady is the Moon. The allusion is to the unsuccessful
attack upon Florence by the exiled Bianchi—Dante among them—in 1304.
They thus failed in the ¢ art of return ” (11. 49-51).

11. 85, 86.—The havoc alluded to is that at the battle of Mont’ Aperti,
on the river Arbia, near Siena, fought in 1260, in which the Ghibellines
who had been banished from Florence, led by Farinata, conquered the
Florentine Guelphs. The Guelphs lost the day through the treachery of
Bocca degli Abati, who will be found in Antenora, the second division of
the Ninth Circle of the Inferno, where Traitors to their country are
punished (Inf. xxxii. 106).

1. 87.—Public councils were at this time held in the churches, at
Florence.

1. 91-93.—The allusion is to the council held at Empoli after the battle,
at which Farinata resisted and overruled the proposal of the other Ghibel-
line leaders to raze Florence to the ground.

1. 119.—The second Frederick was the third and last of the three
Suabian emperors, the first being the great Frederick Barbarossa; the
second, Henry VI., called ¢ The second blast of Suabia” in Par. iii, 119 ;
whose son by Constance, daughter of Roger I., King of Sicily, was this

 
 

Canto X.] INFERNO. 53

second Frederick (Par. iii. 118-120). He reigned for the thirty years from
1220-1250, both as Emperor of Germany and as King of Naples and
Sicily. His chancellor, Piero delle Vigne, is among the Suicides (Inf. xiii.
58), and the wizard, Michael Scott, his astrologer, is with the Soothsayers
(Inf. xx. 116).

1. 120.—The Cardinal is Ottaviano degli Ubaldini, a Florentine, to
whom the saying (here fulfilled) is attributed, that if there was such a thing
as a human soul he had lost his for the Ghibellines.
     

54 INFERNO,

CANTO XI.
è
THE VERGE OF CIRCLE VII.
VIRGIL'S ACCOUNT OF CIRCLES VIL, VIIL, AND IX.

While the poets halt on the wverge of the rocks
enclosing the Seventh Circle, Virgil explains its con-
struction and that of the two remaining Circles, the
Eighth and the Ninth, and with what manner of
sinners they are filled respectively. After clearing up
some difficulties raised by Dante, he points out to him
the steep descent into the Circle.

WHEN to a high bank’s verge we passed along,
Which great rocks broken in a circle made,
We came upon a still more cruel throng.

And there by the horrible excess dismayed
Of stench upcast by the profound abyss,

We stood aside behind a covering laid 6

On a great tomb, where I saw written this
Announcement: “I Pope Anastasius guard,
Him whom Photinus made the right way miss.”

“'Tis fit that we should our descent retard,

So that we first may somewhat steel our sense

To the sad blast, then thought of it discard.” 12

The Master thus ; and I, “ Some recompense ”

Said to him, “find, that the time go not past

As lost.” And he, “ My thought of that learn hence.
My son, within the space these rocks shut fast,”

Thus he began to say, “ three circlets fall

From grade to grade, like those which left thou hast. 18
Full of accursed spirits are they all ;

But, that sight may sate henceforth thy desires,

Hear how and wherefore they are kept in thrall.
All malice which with hatred Heaven inspires

Has injury for end, and each such end

By force or fraud for others’ grief conspires. 24

[Canto XI.

 

 
 

Canto XL] INFERNO.

But since man only can by fraud offend,
It more displeases God ; whence lowest stand
The fraudulent, and ‘neath more anguish bend.
The whole first circle holds the violent band,
But those being three to whom force may be done,
Into three rounds divided ’tis and planned.
To God, his neighbour, and himself can one
Do force—to them and things of theirs I mean—
As thou shalt hear my reasoning clearly run.
A violent death, and wounds of anguish keen
Are dealt to a neighbour, and to goods of his,
Fire, ruin, and levies which his substance glean.
Whence homicides and all who smite amiss,
Spoilers and plunderers, in different bands
Feel in the first round what its torment is.
A man can on himself lay violent hands,
And on his goods ; whence in the second round
In vain repentance, as is fitting, stands
Whoso deprives himself of your world’s bound,
Gambles and squanders all his means away,
And weeps where he should be rejoicing found.
Use force against the Deity we may,
At heart denying and blaspheming it,
And saying Nature and her goodness nay.
Hence the least round seals up in durance fit
Cahors and Sodom also with its seal,

And him whose heart prompts against God his wit.
Fraud, by which every conscience stung must feel,
Man may employ on one who gives his trust,

And on one who to trust makes no appeal.
This latter mode it seems deals mortal thrust
At the mere bond of love by Nature due :
Whence in the second circle nestle must
Hypocrites, flatterers, magicians too,
Falsehood and robbery and simony,
Panders and cheats and such-like filthy crew.
The other mode forgets that love which we
From Nature draw, and that which added grows,
Whence special confidence begins to be.

55

30

36

42

48

54

60
56

INFERNO. [Canto XT.

Thus in the lesser circle, that which shows
The point of the Universe, where Dis has seat,
Whoe’er betrays wastes in eternal woes.”

And I, “O Master, on with progress meet
Thy reasoning goes, and with distinction clear
Doth of this gulf and its possessors treat.

But tell me : those who people the fat mere,

66

Those whom the wind drives, whom the rainfalls smite,

And who encounter with tongues so severe—

Wherefore within the city ruddy-bright
Are they not punished, if God bears them ire ?
And if He does not, why is such their plight?”

And he to me, “ Why doth delirium fire
Thy genius more than it of wont has done?

Or whither elsewhere doth thy mind aspire ?

Rememberest thou not how those words run
Wherewith thy Ethics in discussion treat
Three dispositions, of which Heaven wills none :

Malice, Incontinence, and (reason’s cheat)
Bestiality ? and how Incontinence
Less offends God and has less blame to meet?

If thou look’st well at this conclusion’s sense,
And call’st to mind what kind of sinners stand
Up yonder there, enduring penitence,

Thou wilt perceive why from this felon band
They are divided ; why, less roused to smite,
Justice Divine strikes them with gentler hand.”

“O Sun that healest every turbid sight,

Thou so contentest me when thou mak’st plain,

That doubt and knowledge yield me like delight.
A little backward turn thyself again,”

I said, “to where thou say’st that usury

Offends God’s goodness ; and unknot the skein.”
“ Philosophy, to him who heeds,” said he,

“ Notes, and not only in one single part,

How Nature moulds her course in harmony

With Intellect Divine and with its Art,

And if thou read’st thy Physics with due care,
Thou’lt find, not many pages from the start,

72

78

84 |

96

102

 
 

Jano XI] INFERNO. ‘37

That your Art’s utmost efforts follow where

She leads, as pupil’s after master’s feet,

So that your Art God’s grandchild is as ’twere.
By these two, if thou let’st thy mind repeat

Genesis at the beginning, men should sway

Their lives and from them their advancement meet. 108
And since the usurer holds a different way,

Nature herself and in her follower

He scorns, because his hope has other stay.
But follow now, for I would further stir :

Since the Fish quiver, on the horizon pent ;

The Wain and all its team o’er Caurus spur, 114
And far beyond there lies the crag’s descent.”

NOTES TO CANTO XI.

1. 8, 9.—The Pope seems to be Anastasius II., who became Pope
A.D. 496. Some think Dante here confounds him with the Emperor
Anastasius I. Photinus was a deacon of Thessalonica, who held unsound
views of the doctrine of the Trinity.

1. 16-66.—The six first Circles of the Inferno have now been tra-
versed, which make up the first main division, that, namely, in which the
least heinous sins, those of Incontinence, are punished (see ll. 82-84).
Virgil therefore proceeds to explain the configuration and contents of the
remaining three Circles. Of these, the Seventh is allotted to the second
main division, that of Sins of Malice. It is tenanted by the Violent, and
subdivided into three Rounds or ¢“ Gironi,” containing (1) The Violent
against their neighbours; (2) The Violent against themselves; (3) The
Violent against (¢) God, (4) Nature, (¢) Art. This Circle is described
in Cantos xii.—xvii. The Eighth and Ninth Circles embrace the third
main division of the Inferno, that allotted to Sins of Bestiality. In these
two Circles the Fraudulent are punished. Circle VIII. contains the Frau-
dulent who have not broken Faith ; Circle IX. the Fraudulent who have
broken Faith. Circle VIII, or Malebolge, contains ten concentric pits or
Bolgias, each of which holds a separate class of sinners, and which are
bridged over by continuous ridges of rock down to a Well, in which this
Circle terminates. It is described in Cantos xviii.—xxx. At the bottom
of the Well (described in Canto xxxi.) is Circle IX., containing the
Fraudulent who have broken Faith, or Traitors, who are in four separate
divisions : (1) Traitors to their kindred ; (2) Traitors to their country ; (3)
Traitors to their friends ; and (4) Traitors to their lords and benefactors.
It is described in Cantos xxxii,—xxxiv.
58 INFERNO. [Canto XI.

Lines 28-51 of the present Canto relate to the Seventh Circle ; lines
55-00 to the Eighth Circle ; and lines 61-66 to the Ninth.

For fuller details the Itinerary prefixed to the Inferno should be con-
sulted. :

1. 17.—¢ Circlets ” because of less diameter than the former ones ; and
“from grade to grade” because they grow smaller.

l. 49.—The ““ least ” Round is the third.

1. 50.—Cahors, a city in the south of France, was, at this time, a nest
of usurers. ‘ ;

1. 70.—* Those who people the fat mere” are the Angry and the
Sullen (Inf. vii. viii.).

1. 71.—* Those whom the wind drives” are the Sensual (Inf. v.);
‘those whom the rainfalls smite ”” the Gluttonous (Inf. vi.).

1. 72.—‘“Those who encounter with tongues so severe” are the
Avaricious and the Prodigal (Inf. vii.).

1. 73.— The city ruddy-bright ” is the city of Dis.

1. 80.—By ¢“ thy Ethics,” are meant Aristotle’s (see note to Inf. vi. 106).

1. 101.—So ‘thy Physics,” are Aristotle’s.

1. 97-105. If God is the parent of Nature, and Nature the parent of
Art, Art is God’s grandchild.

1. 106-111.—At the beginning of Genesis man’s doom is that he shall
live by the sweat of his brow. To do this he must follow Nature and Art;
but the usurer despises both of them, because he lives in idleness upon the
interest of his wealth.

11. 113, 114.—This is the first notice of the passage of time which has
occurred since Inf, vii. 98, when it was midnight on Good Friday. As the
constellation Pisces is now on the horizon, and is the one which precedes
Aries, in which the Sun is, it is about two hours before sunrise on the
morning of the Saturday before Easter (see the Diary prefixed to the
Inferno). The “Wain” is Charles’s Wain ; ‘‘ Caurus” the North-west.
It is the Latin name for the North-west wind.

 

¢ Semper hyems, semper spirantes frigora Cauri.”
Virg. Georg. iii. 356.
 

Canto XIL] INFERNO. 50

CANTO XII
SINS OF MALICE.

CIRCLE VIL. : THE VIOLENT.

Round (i.) : The Violent against their neighbours persons and

goods.

The precipitous descent into the Seventh Circle is
guarded by the Minotaur; whom Virgil overawes. At
the bottom is a valley, the first Round of the Circle,
through which runs a boiling river of blood, in whick
are steeped tyrants and others guilty of violence
against their neighbours. Centaurs on the banks
prevent any of these from emerging. Chiron, their
chief, deputes Nessus to guide the poets. He points
out many sinners to them, and ultimately leads them

across a ford.

THE place we came to for the bank’s descent

Was Alpine, and moreover of a sort

To make all sight shrink with astonishment.
E’en as that ruin on the stream’s flank wrought,

So smote the Adige on this side of Trent,

Either from earthquake or from lost support, 6
That from the mountain’s top from whence it went,

Down to the plain, the rock so hurled has been

As some path from its summit to present ;
Such was the slope of that abrupt ravine.

And on the broken chasm’s topmost brow

The Cretan’s infamy outstretched was seen 12
Who was conceived in the pretended cow :

And, when he saw us, on himself he preyed,

Like one whose acts ‘neath inward anger bow.
“ Perchance,” my Sage towards him shouting said,

“Thou thinks’t the Duke of Athens to be here,

Who in the world above in death thee laid. 18
60

INFERNO. [Canto XII

Get thee gone, beast, for this one draws not near,

Taught by thy sister, but his way he takes

To see your punishments before him clear.
As is that bull who from the halter breaks

The instant he receives the fatal blow,

Who cannot walk, but random side-bounds makes, 24
I saw the Minotaur do even so;

And cried the wary one, “ Run for the road ;

While he is raging, thou shouldst downwards go.”
Thus o’er those stones’ unladen mass we strode,

Descending, which gave way repeatedly

Beneath my feet, an unaccustomed load. 30
I was now thinking, and he said, “ Maybe

This ruin, by that angry beast watched o’er

Whom I just quenched, gives rise to thought in thee.
I'd have thee know now that when once before

I made descent into this nether Hell,

This rock still stood unfallen as of yore. 36
But sooth not long before, if I judge well,

He came who mighty spoil from Dis did sweep

Of those who in the upper circle dwell,
Through every part the loathsome valley deep

So trembled that the Universe methought

Felt love, through which as some in credence keep 42
The world has oft been into Chaos brought ;

And at that instant this old rock fell low

Both here and with like ruin elsewhere wrought.
But gaze down on the vale, for near doth flow

The river of blood, whose boiling streams contain

Whom e’er by violence works another’s woe.” 48
O blind cupidity, O wrath insane,

Which in the transient life impels us so,

And in the eternal steeps us in such bane!
I saw an ample moat curved in a bow,

Like that which holds the whole plain in embrace,

Even as my Guide had given me to know. 54
And in a file ’twixt this and the bank’s base

Ran Centaurs with shafts ready to the hand,

As in the world they used to go on chase.

 

 
Canto XII] INFERNO.

Perceiving us descend each made a stand ;

And three first chose out bows and shafts, and so
Equipped came in detachment from the band.

And one cried from afar, ‘To what doomed woe
Are ye now coming who descend the side?
Tell it from thence ; if not, I draw the bow.”

My Leader answered, “ That shall be replied
To Chiron by us, who doth near thee tread :
Thy hasty will made ever harm betide.”

He touched me then and, “ This is Nessus,” said—
“ Whose death fair Deianira’s fame redressed,
And served himself in an avenger’s stead.

He in the middle, gazing at his breast,

Great Chiron is, Achilles’ nurturing guide.
Pholus the other, whom such wrath possessed.

In thousands round about the moat they stride,
Shooting whatever soul is more upreared
Than his sin grants, above the gory tide.”

Our footsteps now these rapid monsters neared :
Chiron, when he had drawn an arrow clear,
With the notch set back on his jaws his beard.

When he had made his bared great mouth appear,
He said to his companions, “ Are you ware
That things move at his touch who goes in rear?

Feet of the dead are not wont thus to fare.”

My Leader, who was now where, at the height
Of his breast, the two natures in him pair,

Answered, “ In truth he lives, and it is right
To show him the dark valley thus alone;
Necessity compels us, not delight.

One, ceasing hallelujahs to intone,

Our trustiness by this new duty tried :
He is no thief, no thievish soul my own.

But for that virtue’s sake by which I guide
My steps in passing through so wild a lair,

Give us of thine one who may at our side

Point out where to the ford we can repair,
And who may carry this one on his back,
Who is no spirit that can go through air.”

61

60

66

72

78

84

90

96
INFERNO. [Canto XII.

Chiron swayed on his right breast in the track,

And said to Nessus, “ Turn and guide them so,

Nor let another troop, if met, attack.”
We with our trusty escort moved to go

Along the margin of the boiling red,

Wherein the boiled were crying loud in woe. 102
Sunk to the brows I saw there many a head,

And the great Centaur said, “ Here tyrants boil,

Who grasped at gain, and blood in torrents shed.
Here they bewail their ruthless deeds of spoil ;

Dionysius fierce meets Alexander there

For making Sicily through sad years toil. 108
That forehead yonder with such raven hair

Is Azzolino ; that blond other one

Este’s Obizzo who, truth to declare,
Up in the world was slain by his step-son.”

I turned then to the poet, and he said,

“ Let his behests first, and mine next be done.” 114
A little further on the Centaur led,

‘Then stopped o’er folk who far as to the throat

Seemed to emerge from that stream’s seething bed.
He showed us a shade lonely and remote,

Saying, “This one’s steel pierced, in God’s bosom,

through

The heart still by the Thames in honoured note.” 120
Then I saw folk who from the stream out-drew

The head and all the chest with it moreo’er ;

And among these I recognized not few.
The blood became thus shallow more and more,

And let the feet scarce covered by it gleam :

And thither from the moat our passage bore. 126
‘“ Even as thou dost see the boiling stream

Becoming upon this side ever less,”

The Centaur said, ‘so I would have thee deem
That on this other it doth lower press

Its bed until it joins the point again

Where tyranny is doomed to mournful stress. 132
On this side Divine Justice puts to pain

That Attila who was a scourge on earth,

 

 
 

 

Canto XII] INFERNO.

63
Pyrrhus and Sextus ; and doth ever strain
The tears which, through the boiling, come to birth
In Rinier da Corneto, Pazzo too,
Whose warfare brought the highways to such dearth.”
Then he turned back and crossed the ford anew. 139

 

NOTES TO CANTO XII.

The second main division of the Inferno, allotted to Sins of Malice
(which consist in different forms of Violence), and comprised in the Seventh
Circle, is now entered. It is subdivided into three Rounds, the first of
which, containing the Violent against their neighbours’ persons and goods,
is the subject of this Canto :—

¢¢ A violent death, and wounds of anguish keen
Are dealt to a neighbour, and to goods of his,
Fire, ruin, and levies which his substance glean.
Whence homicides and all who smite amiss,
Spoilers and plunderers, in different bands
Feel in the first round what its torment is.”
Inf. xi. 34-39.

1. 9.—“ Some ” (alcuno) “ path ”’ (see note to Inf. iii. 42).

1. 12.—The Cretan’s Infamy is the Minotaur.

1. 17.—The Duke of Athens is Theseus. Shakespeare gives him the
same title in ‘“ A Midsummer Night’s Dream.”

1. 20.—Ariadne was the sister of the Minotaur. She gave Theseus the
clue to escape from the labyrinth after slaying the monster.

11. 34, 35.— Virgil has mentioned his previous descent, in Inf. ix. 22-27.

1. 38-45.—Christ’s descent into Limbo, before mentioned (Inf. iv.
52-55), and the earthquake at the Crucifixion are here alluded to.

11. 42, 43.—This is the doctrine held by Empedocles.

1. 45.—In the Bolgia of the Hypocrites (Inf. xxiii. 136).

1. 56.—The Centaurs are appropriate gaolers of the Violent.

1. 69.—The allusion is to the shirt which was stained with the blood -
of Nessus flowing from the wound made by Hercules’ poisoned arrow,
and which avenged the Centaur’s death afterwards by causing that of
Hercules.

1. 84.—The two natures are the human and the equine, making up the
Centaur.

1. 107.—Dionysius of Syracuse and Alexander of Thessaly.

1. 110.—Azzolino da Romano was the cruel tyrant of Padua.

IL. 111, 112.—Obizzo da Este was Marquis of Ferrara. He was killed
by his own son, Azzo VIIL., whom for that unnatural act Dante here calls
INFE RNO.

: his step son. Obizzo was an ardent Guelph, and aid Charles of
to defeat King Manfredi of Naples (Purg. iii, 112). |

i 1I. 119, 120.—The allusion is to the murder, in 1272, of Princc E
son of Richard, Duke of Cornwall, brother of Henry III. of Engl
He was slain at the high altar of a church in Viterbo (“in God’s boso
by Guy de Montfort, in revenge for the death of the murderer’s fa
Simon de Montfort, Earl of Leicester, at the battle of Evesham.
heart was brought to London, and preserved, some oy in Westmi
Abbey, others on London Bridge.

 
 

Canto XIII] INFERNO. 65.

CANTO XIII,
SINS OF MALICE.

CIRCLE VIL: THE VIOLENT,

Round (ii.) : The Violent against themselves and their goods.

The Second Round of the Seventh Circle, now
entered, consists of a wood of gnarled and knotted
trees, in which the Harpies have.their nest, and into
whick Suicides have been changed, as one of these,
Piero delle Vigne, explains to Dante. The Violent
against their goods, or Spendthrifts, are chased through
this wood by black mastiff-bitches. Dante recognizes
two of them. A Florentine Suicide, changed into a
bush, tells him the cause of his country’s disasters.

Nor yet had Nessus reached the other side
Ere we within a wood’s enclosure drew,
Wherein no sign of path could be descried.
No green leaves there, but all of dusky hue,
No branches smooth, but knotty and entwined,
No apple trees, but thorns with poison grew. 6
No thickets of so rough, so dense a kind :
Those savage beasts who cultured tracts detest
Between Cecina and Corneto find.
The loathsome Harpies here have made their nest,
Who chased the Trojans from the Strophades
By augury of coming harm distressed. 12
Broad wings and human necks and visages
Have they, clawed feet, and belly fledged and vast ;
They make laments on the outlandish trees.
The Master, ¢ Ere thou further in hast passed,
Know that thou in the second round dost stand,”
Began to say to me, “and that ’twill last 18
Until thou comest to the dreadful sand.
Wherefore look well and thou shalt see, beside,
Things that will make my words belief command.”
©
66

INFERNO. [Canto XIII.

I heard prolonged laments on every side,

But none who might have made them could be seen ;

Wherefore I halted, wholly mystified. 24
I think he thought that my thought might have been

That from those trees so many voices came

From folk who, through us, hid behind that screen.
Therefore the Master said, *“ If thou dost maim

One of these trees by breaking off a spray,

The thoughts thou hast will all prove wrong in aim.” 30
I then advanced my hand a little way

And plucked a small branch from a mighty thorn :

And its trunk cried, “ Why dost thou me thus flay ? ”
When with brown welling blood it stood forlorn

Its cry began anew, “ Why stripp’st thou me ?

Is all thy spirit of compassion gone? 36
We once were men, now each is made a tree:

Thy hand should be more pitiful by right

If souls of serpents we had proved to be.”
As when a green brand has one end alight

A moaning from the other end is sped,

And hissing, as the air from it takes flight, 42
So from that splinter were together shed

Both words and blood ; whence I let fall the spray

That was its tip, and stood as one in dread.
“Could he have credited before this day,

O wounded soul,” my Sage replied, “ what he

Has heard related only in my lay, 48
He would not have stretched out his hand at thee.

But, by a thing so past believing led,

I steeled him to an act that troubles me,
But tell him who thou art, that he instead

Of some amends may stir thy fame again

In the upper world, which he again may tread.” 54
And the trunk, “ Thy sweet words so ease my pain

That I must speak ; nor let it you displease

If for discourse I prove a little fain,
I am the one who held both of the keys

To Frederick’s heart, and he who turned them so,

By locking and unlocking with smooth ease, 60
Canto XIIL] INFERNO.

That I let almost none his secrets know.
Such faith I to my glorious office bore
As veins and pulses for it to forego.
~The harlot who ne’er from the palace door
Of Cesar turned aside her wanton eyes,
A general death, and vice at the Court’s core,
Inflamed all minds and made them ’gainst me rise ;
And those inflamed inflamed Augustus so
That my glad honours turned to mournful sighs.
My soul, disdaining to avert the blow,
Thinking by dying from disdain to flee,
Made me against my just self unjust grow.
I swear by the new roots of this my tree
That in true fealty I was never slack
Towards my Lord revered so worthily :
And should one of you to the world go back,
Let him console my memory, smitten sore
And prostrate still from Envy’s fierce attack.”
Waited awhile, then, ‘“ Since his speech is o'er,”
The: Master said to me, “ Let not time wane,
But speak and ask him, if thou pleasest, more.”
And I to him, “ Do thou demand again
That which thou thinkest may suffice for me ;
For I cannot, I feel such pitying pain.”
Then he began, “So may this man for thee
Do freely that for which thy speech makes prayer,
Imprisoned spirit, as thou pleased shalt be
To further say how the soul comes in snare
Within these knots ; and if thou canst too say
If any ever cease such limbs to wear.”
Then from the trunk a deep breath took its way,
And that wind changed to such a voice anon ;—
« Brief answer shall your questionings repay.
When the ferocious soul has parting gone
From the corporeal frame whence ’twas self-torn,
Minos to the seventh circle sends it on.
It falls into the wood, nor has fixed bourne,
But there where Fortune hurls it fitfully
It puts out shoots as does a grain of corn.

67

66

72

78

84

go

96
68

INFERNO. [Canto XIII.

It springs a sapling and a woodland tree;

Then feeding on its leaves the Harpy kind

Cause pain and give the pain an outlet free. 102
We, like the rest, shall come our spoils to find ;

But none shall be again in them arrayed,

For none may justly have what he resigned.
Here we shall drag them, and along the glade

Of sadness shall our bodies pendent-be,

Each at the thorn of his molesting shade.” 108
We still were in attention to the tree,

Thinking it might be willing to say more,

When such an uproar roused us suddenly
As startles him who sees the hunted boar

Approach his post with all the chasing crew,

And hears the beasts and branches crash and roar. 114

‘And lo, appearing on the left hand, two

Naked and clawed, who fled away so fleet
That they broke every fan the whole wood through.
He in front, “ Help, Death! help now I entreat!”
And the other one who seemed to lag too slow,
Said, “ Lano, not so nimble did thy feet 120
When thou wast at the Toppo’s joustings grow.”
And since perchance his breath had failed him here
He made a bush in one group with him show.
Black ravenous mastiff-bitches in their rear
Through all the wood were swarming in a run,
Like greyhounds from the chain let loose and clear. 126
They fixed their teeth upon that crouching one,
And lacerated him and piecemeal tore,
Then bore away those quivering limbs undone.
My escort took me by the hand, this o'er ;
And led me to the bush which as it bled
Was vainly through its fractures weeping sore. 132
“QO Jacopo da Sant’ Andrea,” it said,
“What profit from my shelter hast thou found,
What fault have I for thy life foully led ?”
When close to it the Master took up ground,
He said, “ Who wast thou who with gore dost breathe,
Through wounds so grievous, words so sad in sound?”

 

 
 

Caxro XIII] INFERNO. 69

And he to us, “ O souls that here beneath

Are come to see the havoc of disgrace

That has so stripped from me my leafy wreath,
Gather it up at the sad bush’s base.

That town was mine which for new patron chose

The Baptist ; whence the first, deposed from place, 144
Will always with his art enhance its woes : :

And were it not that at the Arno’s ford

Some glimpse, remaining, what he was still shows,
Those citizens who afterwards restored

Its walls by Attila in ashes laid,

Would have had all their toil for no reward : 150
Of my own house I my own gibbet made.”

 

NOTES TO CANTO XIII.

The Second Round of the Seventh Circle consists of the Wood of the
Suicides—the Violent against themselves. Here also are those who did
violence to their goods—

‘ A man can on himself lay violent hands,
And on his goods ; whence in the second round
In vain repentance, as is fitting, stands
Whoso deprives himself of your world’s bound,
Gambles and squanders all his means away,

And weeps where he should be rejoicing found.”
Inf. xi. 40-45.

l. 9.—Cecina is a river running into the Mediterranean, south of
Leghorn ; Corneto, a town on the coast near Civita Vecchia. Corneto
has been mentioned in I. 137 of Canto xii. The district between them is
that of the Maremma (see note to Inf. xxix. 48).

11. 10-12.—See the account in Virg. Zn. iii. 209-267.

1. 13-15.—Compare Virgil's description of the Harpies (Zn. iii.
216-218)—

¢ Virginei volucrim vultus, feedissima ventris
Proluvies, unceque manus, et pallida semper
Ora fame.”

1. 25.—The play upon words in this line recalls Persius’s—

¢ Scire tuum nihil est, nisi te scire hoc sciat alter ?”’
Pers. Sat. 1, 27.
70 INFERNO. [Canto XIII.

Il. 31-39.— This episode is taken from that of Aneas and Polydorus,
in Virg. An. iii. 22-46.

1. 58.—The speaker is Piero delle Vigne, of Capua, the chancellor of the
Emperor Frederick II. (see Inf. x. 119). He was accused to Frederick
of having betrayed his interests to the Pope {Innocent IV.), and, according
to some, of having also attempted the emperors life. Frederick con-
demned him to have his eyes burnt out, which sentence was executed.
He is said to have been driven by this treatment to commit suicide by
dashing out his brains against a wall, in the year 1245.

1. 63.—¢¢ Veins and pulses "—z.¢. “life.” Compare Inf. i. 90.

1. 64.—The harlot is Envy (see 1. 78).

1. 103.—Their “spoils” are their dead bodies. Compare Inf. vi.
97, 98.

1. 108.—The molesting Shade is the spirit of the Suicide, which is shut
within the thorn or tree. I do not think that ‘“molesta” is here to be
taken as contracted for ‘“ molestata,” which would mean ¢¢ tormented.”

1. 120.—Lano was a spendthrift of Siena, who having run through his
fortune, went with some Florentine troops to a skirmish, here called
““joustings,” at Toppo, near Arezzo, against the Aretines, in which he
deliberately threw away his life. He and the rest who are chased by the
black mastiffs are those who have done violence to their goods. These
dogs may symbolize Poverty and Despair.

1. 133.—Jacopo da Sant’ Andrea was a Paduan who, like Lano, wasted
11 his patrimony.

11, 143-147.—The first patron of Florence was the god Mars. By ‘his
art” war is meant. In Dante’s time a portion of his statue was still
standing at the Ponte Vecchio bridge over the Arno (see Par. xvi. 145,
146), and was regarded as the Palladium of Florence.

1. 151.—The name of this obscure suicide is uncertain.

4

 
 

Canto XIV.] INFERNO. 71

CANTO XIV.
SINS OF MALICE.
CIRCLE VIL : THE VIOLENT.
Round (1i1.) : The Violent against God.

The Third Round of the Seventh Circle is an arid
sand flat, bordered by the wood of the Second Round.
Here flakes of fire fall in an incessant rain on naked
sinners; the first met with being those guilty of violence
against God. Virgil satisfies Dante's curiosity as to
one of these, Capaneus, who utters blasphemies. The
poets reach a red streamlet which, issuing from the
wood, crosses the plain. Virgil explains that this is
Phlegethon, and that it, with the other rivers of the
Inferno, has its source in the statue of Time in Mount
Ida in Crete, which he describes.

MoveD by compassion for my native place,

I gathered up the leaves that strewed the ground,

And put them back at the now weak one’s base.
We then came where the ending second round

Is parted from the third, and where in sight

Justice terrific in device is found. 6
To manifest these novel things aright, i

I say that we arrived upon a flat

Within whose bed no plant can see the light.
The sad wood is its garland, as to that

The doleful moat, and round about it goes :

Grazing its edge we stayed our feet thereat. 12
Sand thick and arid did the soil compose,

Made in a fashion of no other guise

Than that once pressed by Cato’s footsteps shows.
Vengeance of God, what fear of thee should rise

In each of those who from mere reading draw

That which was manifested to my eyes ! 18
72

INFERNO. : [Canto XIV.

Full many a herd of naked souls I saw,

Who wretchedly enough were going round,

And there seemed fixed for them a diverse law.
Some folk supine were lying on the ground,

Some in a group were sitting closely pent,

And others were on constant motion bound." 24
Those were the most by far, around who went,

And fewer those laid in their torment low,

But had their tongues more free to make lament.
Over the whole sand in a downfall slow

Dilated flakes of fire were rained around,

As on a windless Alp fall flakes of snow. 30
As Alexander in hot India found

A region where upon his band there fell

Flames all unbroken till they reached the ground;
Whence he took care to tread the soil down well

With all his squadrons, since the vapour, ta’en

While it was single, easier was to quell : 36
Such came down the eternal burning rain,

From whence the sand took fire, as tinder glows

Beneath the steel, to give redoubled pain.
The dance was evermore without repose

Of miserable hands, now here, now there,

Shaking off from them the fresh burning blows. 42
I thus began ; “ O Master who dost bear

The palm o’er all things save the demons grim

That came at us from the gate’s thoroughfare,
Who, reckless of the fire and huge of limb,

Is he who lies crouched in disdainful pride,

So that the rain seems not to ripen him?” 48
And that same one, who saw that of my Guide

I questioned who he was thus braving doom,

“I dead, am what I, living, was,” replied.
“Were Jove to weary out his smith from whom

He took in anger the sharp lightning’s brand

Whose stroke closed my last day in deathful gloom, 54
And in turn weary out the other band :

Who the black forge in Mongibello keep,

Crying, ‘Good Vulcan, help, lend helping hand !’

 

 
 

Canto XIV.] INFERNO. 73

 

As when on Phlegra’s fight his bolts fell deep ;
And shoot at me with all his might and main,
He could not thence a joyous vengeance reap.” 60

My Leader spoke then in so loud a strain
As I had never heard him use before ;

“O Capaneus, in that thou dost retain
Thy deathless pride, thy punishment is more :

No martyrdom save thine own rage alone

Would mete out to thy fury pain’s full score.” 66
He turned then to me with a gentler tone,

And said, “ He of the seven kings was one

Who besieged Thebes, and owned and seems to own
No reverence for God, and yields Him none ;

But, as I said to him, his own disdain

Is for his heart adornment fitly won. 72

Now come behind me and still care maintain
No step upon the burning sand to set,

But ever to the wood thy feet restrain.”

Silent we came where a small rivulet
Springs from the wood, which by its ruddy gleam
Made my hair stand on end, and makes it yet. 78

As from the Bulicame leaps the stream
Which afterwards the harlots ’twixt them share,

Such, through the sand down-wending, did this seem.

Its bottom was, and both its sloped backs were
Of stone, the margins also at the side,

Whence I perceived that passage must lie there. 84

“Midst all that I have shown thee far and wide
Since we made entrance through the portal door
Whose threshold to no comer is denied,

Thine eyes have seen no other thing before
So notable as the stream here displayed
Which quenches all the flamelets passing o’er.” 90

Such were my Leader’s words ; I therefore prayed
That he would make me gift of the repast,

Gift of desire for which he thus had made.
“There is,” he then rejoined, ‘‘ a country vast,
Crete is its name, the mid sea is its site,
Under whose king the world still pure was classed. 96

 
74

INFERNO. [Canto XIV.

There is a mountain there that once was bright

With stream and leaf, but like a thing decayed

Is now deserted, and is Ida hight.
Rhea in this as a sure cradle laid

Her son, whom to conceal with safer plan,

Whene'er he cried she had loud clamours made. 102
Within the mount stands straight a huge old man,

Who towards Damietta doth his shoulders hold,

And whose eyes Rome, as his own mirror, scan.
His head is a formation of fine gold,

Pure silver are his arms and is his breast,

Thence to the fork he is of brazen mould, 108
Thence downward iron alone, all choice and best,

Save his right foot of baked clay formed, whereon

He more than on the other rears his crest.
Through every part except the gold has gone

A fissure from which drops a stream of tears

Which when collected pierce that cave anon. 114
Their course adown the rocks this valley nears ;

Phlegethon and Lethe, Acheron, they make ;

Then downwards through a narrow sluice it veers
To where there is no more descent to take.

They make Cocytus ; what that pool may be

Thou shalt behold ; that theme I here forsake.” 120
And I, “O Master, if the rill we see

Has thus a source that in our world is found,

Why shows it only in this boundary?”
And he to me, ¢ The place thou know’st is round,

And albeit thou hast traversed much of space,

Aye sinking leftwards to its lowest bound, 126
Thou art not yet through the whole circle’s trace.

If then a thing appears of novel kind,

It ought not to bring wonder on thy face.”
And I again, “ Where, Master, shall we find

Phlegethon and Lethe, since thou hast said nought

Of one, the other to this rain assigned ?” 132
Thy questions all are with sure pleasure fraught,

But the red water’s boiling,” answered he,

“ May well solve one of those which thou hast brought.

 
 

 

Canto XIV.] INFERNO. 7s

Lethe, but outside this moat, thou shalt see,

Where go the souls that for their cleansing yearn

When sin repented has remission free.” 133
Then said he, “ Now ’tis time for us to turn

Off from the wood ; do thou behind me go;

The margins make a way, that do not burn,
And o’er them quenched is every vapour’s glow.”

 

NOTES TO CANTO XIV,

The Third Round of the Seventh Circle is tenanted by the Violent
against God, Nature, and Art. The Violent against God are dealt with in
this Canto—

¢¢ Use force against the Deity we may,
At heart denying and blaspheming it.”
Inf, xi. 46, 47.

1. 31.—See Longfellow’s note as to the sources of this story of
Alexander’s Indian campaign.

1. 43, 44.—See Inf. viii. 115.

I. 56, 57.—The Cyclopes aided Vulcan in forging Jove’s thunderbolts
under Mount Etna. Mongibello is the modern Italian name for the
mountain,

1. 68.—The fate of Capaneus, one of the * Seven against Thebes,” is
described by Euripides in the ‘‘ Pheenissee.” Jove struck him dead with
his thunderbolt as he was scaling the walls.

1. 79.—The Bulicame was a hot spring, rising near Viterbo, of great
medical repute.

ll. 94-99.—Compare Virg. An. iii. 104, 105—

‘“ Creta Jovis magni medio jacet insula ponto ;
Mons Idaeus ubi, et gentis cunabula nostra.”

1. 100-102.—Rhea, wife of Saturn, caused the Corybantes to clash
their cymbals to drown the cries of her infant son, Jupiter; lest Saturn,
his father, should discover and devour him, as he had his other children.

1. 103.—The statue of Time is the huge old man. The description of
it is practically the same as in Daniel ii. 3.

1. 116.—Phlegethon is the river now arrived at. Acheron has been
seen in Inf iii. Lethe is in the Terrestrial Paradise at the top of the
~ Mount of Purgatory (Purg. xxviii. 130).

1. 119, 120.—Cocytus is in the lowest depth of the Inferno, in which
Lucifer is frozen (Inf. xxxiv. 52).
INFERNO.

ll 133, 134 The: ‘allusion to de meaning af ‘the G

oe Phlegethon’ ” contained in these lines, suggests the inference dl
was acquainted with that language. So in the Convito (ii. 4), s
“the Empyrean, he says that “It is not in space, but was formed
the pi mind, which the Greeks call Protonoe.”

 
 

Canto X.V.] INFERNO. 77

 

CANTO XV.
SINS OF MALICE.
CIRCLE VIL: THE VIOLENT.

Round (ili.): The Violent against Nature.

Continuing in the Third Round of the Seventh
Circle, the poets pass along the stone dike that borders
the stream, until they lose sight of the wood from
which it issues. A crowd of spirits on the sand
below approach them ; one of whom, Brunetto Latini,
recognizes his old pupil Dante, and talks with him,
predicting his renown, and warning him to expect
the hostility of the Florentines, against whom he in-
weighs. He mentions the names of others who are
here punished like himself for violence against
Nature.

Now one of the hard margins carries us,
And vapour from the brooklet shadowing o’er
Saves from the fire the banks and water thus.
Een as the Flemings between Cadsand’s shore
And Bruges, in fear of the on-surging tide,
. Make bulwarks which the sea may flee before : 6
And as the Paduans by the Brenta’s side,
To guard their towns and castles from its raid
Ere Chiarentana by the heat is tried ;
In such presentment were those here displayed ;
Except that not so lofty nor so stout
Were they, by whatsoever Master made. 12
Removing from the wood we had come out
So far that it would not have been in view
If I had rearwards turned myself about,
When nigh the bank there met with us a crew
Of souls who each, beside it coming by,
Looked full at us as ‘neath the moon when new 18
Men through the night-gloom at each other spy ;
And sharpened sight at us with gaze as keen
As an old tailor’s at his needle’s eye.
78

INFERNO. [Canto XV.

When I by such a family had been
Thus eyed, one recognized me, and he caught
My hem and cried, “ What marvel have I seen?”

And when his outstretched arm to grasp me sought,
I fixed my eyes upon his aspect sere,

So that my intellect was not distraught

By his burnt visage from discernment clear.
And when my face to his had homage done,
I cried, “O Ser Brunetto, are you here?”

And he to me, “ Be not displeased, my Son,

If turning back with thee a little way,
Brunetto Latini lets the file pass on.”

And I, “ With all my heart for that I pray ;
And if you wish that I should sit with you,
I will, if he I go with says I may.”

“ O Son,” he said, “ whoever of this crew
An instant stops, a hundred years must lie
Not fanning off the strokes of fiery dew.

Move onwards then, I'll to thy skirts keep nigh,
And afterwards rejoin my troop’s array,

Which in eternal woe goes weeping by.”

I did not dare to step down from the way
To go upon his level, but I bent
My head, as one going reverently may.

“What fortune,” he began, or doomed event
Before the last day brings thee here below,
And who is this, who points out the descent?”

¢« Up there above, in the serene life's glow,”

I answered, “in a vale I went astray,
Before my age could to completeness grow.
I turned back but the morn of yesterday ;
Yet was returning, when he came in sight
Who homewards by this path leads back my way.”

And he to me, ¢ By following thy star’s light
Thou canst not fail to reach a glorious port,

If in the fair life I discerned aright.

And if Death had not cut my time so short,
Seeing that Heaven was to thee so benign,

I would have given thee in thy work support.

24 |

36

42

48

54

60

 
 

Canto XV.] INFERNO. 79

But that ungrateful people and malign

From Fiesole which came down long ago,

And of the mount and granite still bears sign,
Will for thy good deeds make itself thy foe.

With reason too, for harsh sorb-apples find

The sweet fig’s fruit unfit with them to grow. 66
An old tale in the world has dubbed them blind ;

An envious, proud, and avaricious race ;

Keep thyself clean from customs of their kind.
Thy fortune keeps for thee such honoured place

That either side shall hunger after thee,

But far ’twixt goat and grass shall be the space. 72°
Let of themselves the beasts of Fiesole

Their litter make, and should a plant still thrive

Upon their dunghill, untouched let it be,
In which the holy seed is kept alive

Of those staunch Romans who remained there when

For so much malice it became a hive.” 78
«If all I asked were fully granted ; then,”

I answered him, “you should not be as yet

In banishment from human nature’s ken.
For melts my heart, and in my mind is set

Your dear good mien, such as a father shows,

When in the world from hour to hour we met, 84
You teaching me how man eternal grows :

And with what life-long thanks I this requite

"Tis fitting that my converse should disclose.
That which you tell me of my course I write,

And for a gloss with other text retain

By a skilled Lady, if I reach her sight. 90
This only would I render to thee plain,

If but my conscience finds nought to upbraid,

I am for whatsoever fortune fain.”
“Not newly to my ears such pledge is made :

Let Fortune turn her wheel then as the freak

Inclines her pleasure ; and the churl his spade.” 96
My Master turned then with his dexter cheek

To rearward, full gaze on me to bestow :

Then said, “ Good listeners note what wise lips speak.”
 

8o INFERNO. [Canto XV.

But not the less for this I talking go

With Ser Brunetto, and who with him come

Chiefest in note and rank demand to know. 102
He answered me, “’Tis good to speak of some;

Of the others ’twill be laudable—since time

Would for such speech suffice not—to be dumb.
In sum, know they were clerks all, in the prime

Of literary greatness and of fame,

Defiled on earth by one same sinful crime. 108
Priscian goes there amid that crowd of shame,

Francesco of Accorso too ; and there

Thou couldst, did thy desire at such scurf aim,
See him who by the servants’ servant’s care

From Arno’s changed to Bacchiglione’s stream,

Where lie the sin-strung nerves he ceased to wear. 114
‘More would I say, but neither time nor theme

May longer be, because I can discern

On the sand yonder new smoke’s rising steam.
Such folk approach, to be with whom I spurn ;

Commended be my Treasure unto thee,

Wherein I live still ;—for nought more I yearn.” 120
With this he turned, and seemed of those to be

Who o’er Verona’s plain competing run

For the green mantle ; and of these seemed he
To be the winning, not the losing one.

 

NOTES TO CANTO XV,

The second group of sinners who are in the Third Round of the Seventh
Circle are now reached. These are those who have done violence to
Nature. Their sin involves that of violence against God, whose child
Nature is, according to the fanciful genealogy in Inf, xi. 98.

¢¢ Use force against the Deity we may,
At heart denying and blaspheming it,
And saying Nature and her goodness nay.”
Inf. xi. 46-48.
1. 9.—The Brenta rises in the part of the Alps called Chiarentana, and
when the heat melts the snow there, is much swollen.
 

 

 

 

 

 

 

 

 

Canto XV.] INFERNO. 81

11. 18, 19.—Compare Virg. An. vi. 270-272~—
¢¢ Quale per incertam Lunam sub luce maligni
Est iter in silvis : ubi ccelum condidit umbra
Jupiter, et rebus nox abstalit atra colorem.”

I. 30.—Ser Brunetto Latini, a Florentine, and secretary and notary of
the city, was Dante’s teacher. He wrote an Italian poem in short jingling
rhymes, called ¢¢ Tesoretto ” (little Treasure), and a more pretentious work
in French, ¢¢ Le Trésor,” or, Italice, ¢“ Il Tesoro,” as he himself calls it in
]. 119 of this canto. From the former of these Dante has borrowed
several ideas. One, noticed by Cary, may be instanced. Latini says—

¢¢ Un altro, che non cura
Di Dio, ne di Natura
Si diventa usuriere.” ,

(Another, who cares for neither God nor Nature, becomes a usurer.)
Compare Dante’s—

‘¢ Nature moulds her course in harmony
With Intellect Divine and with its Art.

And since the usurer holds a different way,
Nature herself and in her follower
He scorns, because his hope has other stay.”
Inf. xi. 98, 99, 109-111.

Brunetto Latini died in 1294.

1. 52. —See Inf. i. 37.

1. 62.—Florence is said to have been first founded by the Romans, and
its inhabitants to have ultimately made those of the neighbouring city
of Fiesole come down from their heights and unite with them.

1. 67.—The act which earned the Florentines the name of blind was
probably their opening the gates of the city to Attila, who razed it
(Inf. xiii. 149). This happened in A.D. 450. Others have it that the
blindness here alluded to was that of accepting as a present from the
Pisans some columns of porphyry which had been cracked by fire, but
were covered with crimson cloth to conceal it. This, however, happened
in 1100, hardly far back enough to be called ‘‘an old tale in the world ”
in 1300.

1. 68.—¢¢ Pride, Envy, Avarice, are the sparks three,

Which have enkindled all at the heart’s core.”
Inf vi. 74, 75.

1. 71.—By ““either side ”” the Neri and Bianchi factions are meant (see
note to Inf. vi. 65, 66).

1. 72.—¢ Becco,” which I translate ‘‘goat,” also means ‘‘a bird's
beak.” The allusion to the ‘‘ beasts” of Fiesole in the next line seems
to me to make it clear that the first is the meaning here.

1. 89.—The “other text” is the prediction of Farinata (see Inf. x.
107-112).

G
INFERNO.

1. 109. —Priichn the grammarian, of Caesarea. J
1. 110. — Francesco d’Accorso was a professor of hw, at Bolo
thirteenth Say

alludes to places by the names of their rivers.
L. 119.—¢ My Treasure.” His book called “‘ Le Trésor ” (se
to 1. 30).
1. 122.—The race at Verona here alluded to, was galled he A
del Palio,” the prize being a green mantle (palio). The competitors
‘naked. It may be remembered that the sinners here tormented are
a state of nudity (Inf, xiv. 19). i

 
 

Canto XVI] INFERNO. 83

CANTO XVI,
SINS OF MALICE.
CIRCLE VIL : THE VIOLENT.
Round (iii.): The Violent against Nature.

Continuing their way along the dike, the poets
approach the end of it. Three fellow-countrymen of
Dante--Guidoguerra, Tegghiaio Aldobrandi, and
Jacopo Rusticucci—converse with him. Arrived at
the end of the dike, where the stream which it borders
falls down a precipice into the Eighth Circle, Virgil
throws into the abyss a cord with which Dante had
been girt; whereupon a monstrous shape is beheld
rising from the depths.

I now was where the echoing noise was heard

Of water falling in the other round,

Like to the hum of bees in hives upstirred ;
When issuing forth together at a bound

Three Shades ran from a bevy passing by

Beneath the rain in martyrdom profound. 6
They came towards us, and each raised the cry,

“ Halt, thou, who seemest to us by thy dress

To be of our depraved land’s progeny.”
Ah me! what wounds I saw their limbs impress,

Recent and old, where the flames’ brand had been.

The mere remembrance gives me still distress. 12
My Teacher listened to their outcries keen,

Fixed his gaze on me, and “ Attend now,” said :

“ These should be greeted with a courteous mien.
And, saving for the shafts of fire here sped

By this grim place’s nature, I should say

That haste in thee than them were fitter bred.” 18
They, as we stopped, renewed their ancient lay,

And soon as they had reached us in their run

They all three formed into a wheel's array,
 

INFERNO. [Canto XVI.

As is of wont by nude oiled champions done,
On grip and vantage watchfully intent,
Ere blows and thrusts between them are begun,

So each revolving kept his visage bent
Upon me, so that going counterwise
His neck and feet a constant journey went.

“ And should this soft place lead thee to despise
Us and our prayers, where we in misery dwell,”
Said one, ‘and our peeled aspects’ sordid dyes,

Let, ne’ertheless, our fame thy mind impel
To tell us who thou art, so safely sped
In moving with thy living feet through Hell.

He in whose footprints thou behold’st me tread,
Although he naked goes along and flayed,

Was in rank higher than thou thinkest bred.

He was the grandson of the ‘good Gualdrade ;
Had for name Guidoguerra, and with brand
And wit he in his life great deeds essayed.

The other who treads next to me the sand
Is Tegghiaio Aldobrandi, and his fame
Should in the upper world in favour stand.

And I, who bear with them this cross’s shame,
Was Jacopo Rusticucci, and I ween
None so much hurts me as my own fierce dame.”

If I had from the fire been under screen,

I should have cast myself midst them below,
And think my Teacher would content have been.

But, since I should have burnt and baked me, so,
Fear conquered the good will that made me fain
A fond embrace upon them to bestow.

I began, “It was grief and not disdain
That your condition planted in my breast
So deep that ‘twill be slow to wholly wane,

Soon as the words by this my Lord expressed,
Led me to think that those approaching o’er
The plain were such as you are now confessed.

Of your land am I, and have evermore
Affectionately told and heard repeat

Your deeds and the distinguished names you bore.

24

30

36

42

48

54

60
 

Canto XVI] INFERNO. 85

I leave the gall and seek the apples sweet,

By the true Leader promised me for mine ;

But far as to the centre first must fleet.”
“So may thy soul conduct these limbs of thine

Through lengthened age,” then did he answering say,

“ And so may, after thee, thy fair fame shine ; 66
Tell us if courtesy and valour stay

Still as of yore within our city’s gate,

Or if they are entirely cast away.
For Guglielmo Borsiere, of late

Who shares our woe, and there with comrades goes,

Much grieves us when his words thereof debate.” 72
“ New inmates and the gain that swiftly grows,

Have gendered in thee recklessness and pride,

O Florence, causing thee already woes.”
Thus with uplifted face I loudly cried.

And the three, who took that for my reply,

As those who see the truth, each other eyed. = 78
“If thou at such small cost canst satisfy

A questioner another time,” said all,

“ Happy thou, speaking so advisedly.
If then thou scap’st from these dark places’ thrall

And of the beauteous stars regainest sight,

When to say, ¢ I was there,” will joy recall, 84
See that thou tellest in men’s ears our plight.”

Then they broke up the wheel, and as they fled

Their legs seemed wings to speed them on their flight.
Sooner than an “ Amen ” could have been said

Their disappearance had outstripped the word ;

Wherefore the Master our departure sped. 90
I followed him, and not far had we stirred

When water made by sound so close a sign

That had we spoken we had scarce been heard.
As the stream holding its own course in line

At first from Monte Viso towards the east,

Adown the left slope of the Apennine, 96
Called Acquacheta, ere from heights released

It has descended to a lowly bed,

Which appellation has at Forli ceased,
86

INFERNO. [Canto XVI.

Thunders above San Benedetto’s head

Down Alps to fall where the descent is clear,

And shelter for a thousand might be spread,— 102
Thus downwards from a rock of outline sheer

We found that dark-stained water sounding wide,

Which in a short time would have stunned the ear.
I had a cord girt on around me tied,

And with it once upon a time had planned

To catch the panther of the spotted hide. 108
When, as I loosed it from me, all this band

Was, as the Leader had enjoined, unwound,

I gave its gathered coils into his hand.
Wherefore he to the right side turned him round,

And standing with the brink not far beyond

Cast it down into that abyss profound. 114
“In sooth, some strange thing fitly would respond,”

I said within myself, “to the new sign

Thus followed by the Master’s eye and conned.”
Ah, to what wariness should men incline

Before those who not only see the deed,

But by their sense the inward thought divine ! 120
He began, ¢ That will shortly upwards speed

Which I await ; that which thy thought’s dreams trace

Must soon, discovered, into sight proceed.”
Ever to that truth which wears falsehood’s face

A man should close his lips most stringently,

Since shame without his fault there finds a place. 126
But here I must break silence, and to thee

I by this Comedy’s notes, reader, swear,

So may they not void of long favour be,
That I saw through that gross and murky air

A figure swimming upwards into show,

Enough to make each staunch heart marvel share. 132
As he returns who sometimes goes below

To loose an anchor which a reef has caught

Or other thing o’er which the sea’s waves flow ;
Who upwards stretches with his feet drawn short,

 
 

Canto XVI] INFERNO, 87

NOTES TO CANTO XVI.

1. 2.—The ¢‘ other round ” is the Eighth Circle.

1. 37-45.—The good Gualdrade, or Gualdrada, was daughter of
Bellincion Berti, one of the Florentine nobility, who is commended for his
unostentatious simplicity in Par. xv. 112. She married Guido del Vecchio,
and from this marriage descended the Conti Guidi, lords of Casentino (Par.
xvi. 97-99). Gualdrada’s son, Ruggeri, was the father of Guidoguerra
(l. 38), who aided Charles of Anjou in the battle at Benevento in 1265,
where he defeated King Manfred of Naples (Purg. iii. 118). Tegghiaio
Aldobrandi, who was of the Adimari family in Florence, counselled the
Florentines against the war with Siena which led to their defeat at Mont’
Aperti (Inf. x. 86). Jacopo Rusticucci (I. 44) was also a Florentine. In
making him here allude to his conjugal unhappiness, Dante may have had
in mind his own with his wife Gemma Donati. Guidoguerra, Aldobrandi,
and Rusticucci were all of the Guelph party. Dante had inquired of
Ciacco the doom of the two latter (Inf. vi. 79, 80).

1. q1.—% His fame.” I think that * voce here, as in Inf, xxxiii, S53,
means ‘‘reputation.” Some would take it literally as ‘‘ voice,” and refer
it to the advice which Tegghiaio gave the Florentines not to fight with
Siena (see the last preceding note). But this would hardly be singled out
as enough to secure him the good opinion of the world.

1. 70.—Guglielmo Borsiere was a Florentine, praised by Boccaccio for
his good breeding and manners,

1. 94.—The stream in question is the river Montone, which alone of all
that fall from the left slope of the Apennines, has a course of its own to the
sea ; all the others being affluents of the Po.

1. 102.—1I follow the interpretation which takes ““ mille ” as referring to
a thousand persons. In this view the meaning is either that the monastery
of San Benedetto might hold a thousand instead of the few actual
monks ; or, that there is space enough at the place of the descent for
housing a population of a thousand. I agree with Longfellow that the
passage would present a far more vivid picture if the contrast was between
one descent and a thousand ; if, that is, the meaning was °‘ that the river
plunged at one bound over a precipice high enough for a thousand cascades.”
But in that case ““ricetto ” must mean ‘‘ room ”—room enough for a thou-
sand cascades ; a sense which I think the word cannot bear. Its signifi-
cation is ¢‘ refuge,” “shelter,” “retreat.” Unfortunately it does not occur
again in the poem ; so that no light from another passage can be thrown
upon this.

1. 106.—I do not pretend to decide what the allegorical meaning of
this ¢“ cord ” is ; but incline to think it is the good faith with which Dante
had hoped to win the Florentines (here intended by the panther) ; a prospect
which, after the vaticinations of misfortune that he had since heard, he
had now given up.
With these two exceptions, the poets have hitherto descended the I
towards the left (see Inf. xiv. 126), as they continue to do in he
Circle, while they explore its ten Bigs (Inf. xviii. 21 ; xix. 41 ;
xxix. 53).

In Purgatory, the Violent gaint Nate are purified by sojourn in
of the fiercest heat (Purg. xxvi.).

 
 

Canto X VIL] INFERNO. 89

CANTO XVII.

SINS OF MALICE.
CIRCLE VIL. : THE VIOLENT.
Round (iL) : The Violent against Art: Usurers.

The monstrous shape soars up to the edge of the
precipice. It is Geryon, the impersonation of Fraud,
come from the Circle of the Fraudulent. Its form is
described. While Virgil is inducing it to carry
Dante and himself down, he sends Dante a few paces
along the rim, where are seated the Usurers, the last
class of sinners in the Seventh Circle. They carry
their armorial bearings hung round their necks. Re-
turning from them, Dante mounts Geryon with Virgil
behind him, and they thus fly through the air to the
bottom of the abyss,

“ BEHOLD the monster with the pointed tail,

That can pass mountains, walls and weapons break ;

Behold the one which makes the whole world ail.”
My Master thus to me commencing spake,

And beckoned to it to approach the shore

Near the end which the traversed marbles make. 6
And that foul creature, which Fraud’s image wore,

Came on, arriving with its neck and bust,

But from the bank aloof its tail it bore.
Its face was as a man’s face who is just ;

Its skin in outward seeming was so fair ;

But serpent’s scales all else of it encrust. 12
Up to the armpits grew its two paws’ hair ;

The back and breast, this and the other side

With nooses and with shields bepainted were.
Groundwork and laid-on work more brightly dyed

Ne’er Turks nor Tartars on a banner made ;

Never were such webs by Arachne plied. 18
As barks are sometimes on the shore arrayed

Which part on land and part in water are,

And as in realms by glutton Germans swayed
90

INFERNO. [Canto XVII.

The beaver sets himself to wage his war,

So stood the vile beast at the margin there

Which hems the sand in with a rocky bar. 24
Its whole tail quivered in the empty air,

Giving the envenomed fork an upward play,

Which armed the point as though a scorpion’s ’twere.
The Leader said, “’Tis meet now that our way

Should turn aside a little and extend

To that curst beast which crouches there at bay.” 30
So towards the right we started to descend,

And made ten steps upon the outer base,

To shun the sand and safe from flames to wend.
And soon as our way up to him we trace,

I see a little further on the sand

Folk sit near where the ground wanes into space. 36
The Master good, ¢ To fully have at hand

Experience of this round to carry thence,”

Said, “ Now go see how fares it with that band.
Let your discourses there be brief in sense.

Till thou returnest I will ask this thing

To grant us its strong shoulders to go hence.” 42
Thus up again, along the outmost ring

Of that seventh circle, utterly alone,

I went, where sat the people sorrowing.
Outwelling from their eyes their grief was shown ;

Against the vapours and hot soil they beat

With hands now hither and now thither thrown. 48
Not otherwise do dogs in summer heat,

When by fleas, flies, or gadflies they are bit ;

Anon with muzzles and anon with feet.
After my eyes on certain faces lit

Midst those on whom falls down the mournful rain,

They recognized not one of them, but hit 54
Upon a pouch from each neck hanging, plain

In colour, plain moreover in design,

Whereon those seem to feast their sight amain.
And as I gazing move along their line,

I saw blue, on a pouch with yellow bright,

The face and posture of a lion define. 60

 
 

CANTO XVII] INFERNO. 91

Then, as rolled on the chariot of my sight,

Another, more than blood-red, saw I now

Display a goose more than is butter white.
And one who had a blue and pregnant sow

On his white satchet for a blazon set,

Said to me, “In this moat what doest thou ? 66
Now go thy way, and since thou livest yet,

Know that Vitaliano will sit here

On my left side, again as neighbour met.
I, Paduan, ‘mid these Florentines appear ;

Their clamour in my ears oft deafening grows,

Shouting, ¢ Let come the sovereign cavalier, 72
He who will bring the pouch which three goats shows.” ”

He made his tongue then from his screwed mouth play

In fashion of an ox that licks his nose.
And I, through fear to vex by further stay

Him who had warned me brief stay to allow,

Back from those weary souls retraced my way. 78
I found my Leader who was mounted now

Upon the back by the fierce creature lent,

And said to me, ‘ Now strong and bold be thou.
Down stairs thus fashioned lies now the descent.

Mount thou in front, for I will middle sit,

That the tail may for harm be impotent.” 84
As one who is so near the ague fit

In quartan fever that his nails turn blue,

All quakes at shade if he but looks at it,
So did I at the words he uttered do;

But at his threats shame seized me, which keeps fast

A servant’s courage in his good lord’s view. 90
I sat myself upon those shoulders vast ;

I would have said, but that no voice obeyed

My thought, “See that thy arms are round me cast.”
But he who other times had been my aid

In other peril, soon as I was on

With his encircling arms my weakness stayed. 96
Then said, “’Tis time to move thee, Geryon ;

Large be thy wheelings, thy descent be slow,

Consider the new burden thou hast won.”
92

INFERNO. [Canto XVII.

As from its moorings a bark moves to go

Backwards and backwards, so he stirred from rest ;

And when he felt himself at full play so 102
He turned his tail round where had been his breast,

And stretched it out, and moved it like an eel,

And with his paws the air towards him pressed.
There was, methinks, no greater fear to feel

When Phaeton’s grasp had let the reins slip through,

Whence Heaven was scorched as its scars still reveal ; 108
Or when, as the wax melted, Icarus knew

That his doomed flanks were left of feathers bare,

His father shouting, ““ Thy course is not true ;”
Than was my own when I perceived mere air

On all sides round me, and naught left to stay

My sight upon except the monster there. 114
It swimming gently, gently holds its way ;

Wheels and descends ;—my sole note of its flight

That breezes fan my face and 'neath me play.
I now perceived the whirlpool on the right

Making beneath us an appalling roar ;

Whence I stretch forth my head with downcast sight. 120
My fear of the abyss then waxed more sore,

Since I saw fires and heard plaints echoing wide ;

Wherefore, all trembling, I cling fast the more.
And then I saw—not until then descried—

Our circling and descent ; for now to sight

Dire scenes of ill approached on every side. 126
As when a falcon has long winged its flight

Without a glimpse of either lure or bird,

It makes the falconer say, “ Ah! thou dost light !”
It wearily descends whence swift it stirred

In hundred wheelings, and at distant space

Its Master shuns, by scorn and rage deterred : 132
So to the bottom, at the very base

Of the sheer rock, did Geryon us bring ;

And, casting off our burdensome embrace,
Sped away like an arrow from the string.

 
 

 

Canto XVIL] INFERNO. 93

NOTES TO CANTO XVII.

The third group of sinners in the Third Round of the Seventh Circle,
who are now reached, are those who have done violence to Art. These
are the Usurers.

¢¢ And since the usurer holds a different way,
Nature herself and in her follower
He scorns, because his hope has other stay.”
Inf. xi. 109-112.

1. 6.—Near the end of the dike or causeway.

1. 7.—The monster which now appears as the impersonation of Fraud
is Ger 1. 97). The Geryon of the ancients, though also a monster, was
of a different stamp to this one ; being fabled to have three bodies and
three heads. He kept numerous flocks and herds in Spain, where Hercules
slew hi

1. 18.—Arachne, a woman of Colophon, was changed into a spider by
Minerva, for presuming to compete with her in weaving (see Purg. xii. 43).

11. 23, 24.—“ The sand,” Z.e. the sandy plain which has now been all
traversed. ““ The margin” is the verge of the abyss at the bottom of which
is the Eighth Circle from which Geryon has mounted.

1. 43.—Dante goes by himself to see the Usurers, the last inmates of
the Seventh Circle.

1. 60.—The arms of the Gianfigliacci of Florence.

1. 63.—The arms of the Ubbriachi of Florence.

1. 64.—The sow (scrofa) was the blazon of the Scrovigni of Padua.

1. 68.—Vitaliano del Dente, of Padua.

11. 72, 73.—This cavalier is Giovanni Buiamonte of Florence, called here
“‘ sovereign ” in irony, as he was reputed to be the most infamous usurer
of the day. :

1. 92.—This is Virgil’s * vox faucibus heesit.”

1. 108.—The Pythagoreans solved the doubts (Par. xiv. 99) as to the
cause of the Galaxy or Milky Way by accounting for it in the manner stated
in the text.
04 INFERNO. [Canto XVIII.

CANTO: XVIII.
SINS OF BESTIALITY.

CIRCLE VIII, OR MALEBOLGE : THE FRAUDULENT WITHOUT
BREACH OF FAITH.

Bolgia (1): Seducers and Panders. Bolgia (ii.) : Flatterers.

At the bottom of the abyss, Malebolge (the Eighth
Circle) is entered. It contains Fraudulent Sinners who
have not broken faith. Dante describes its structure
and subdivision into ten concentric Bolgias, with a
central well to which their banks converge, and with
which craggy bridges connect them all. The poets
explore Bolgia (ì.) containing Seducers and Panders,
and Bolgia (ii.) containing Flatterers.

HELL has a region, Malebolge named,

All rock and coloured with an iron stain,

As is the circle round about it framed.
Right in the midst of the malignant plain

There yawns a spacious well of depth profound,

Whose structure shall have due place in my strain. 6
The circuit, therefore, which remains is round, 3

"Twixt well and foot of the bank tall and hard ;

And marked out in ten valleys is its ground.
Such figure as, where keeping walls in ward

More and more moats around the castles wind,

The space they fill presents to men’s regard, 12
Those here presented, in like form designed ;

And, as slight bridges from such strongholds fal

Their thresholds with the bank beyond to bind,
So from the bottom of the rocky wall

Across the dikes and moats crags trended sheer,

Down to the well that cuts and groups them all. 18
When shaken off from Geryon’s back, ’twas here

We found ourselves, the poet making way

Towards the left, I moving in his rear.

 
 

Canto XVIIL] INFERNO. 03

New woes in sight upon the right hand lay,

New scourgers and new torments brought to bear,

Which filled up the first Bolgia’s array. 24
Down in the bottom naked sinners were ;

They came, this side the middle, towards our face,

Beyond it with us, but outpaced us there.
Even as the Romans when crowds throng the place,

The year of Jubilee, have planned it so

That passers o'er the bridge have room and space : 30
For all on one side towards the Castle show

Their front, and to St. Peter’s precincts flock ;

On the other side towards the Mount they go.
Hither and thither, up on the grim rock

I saw horned demons whose great scourges whirred

And smote upon their backs with cruel shock. 36
Ah! to what nimbleness their shanks were stirred

As the first strokes fell on them, so that none

Waited to feel the second nor the third.
As I went on my eyes encountered one ;

Whereat I promptly said, “ I did not fast

From sight of this man in the days now done.” 42
A searching look at him I therefore cast ;

And the sweet leader stopped too, in assent

To my retracing some of the ground passed.
And though that scourged one thought with visage bent

To hide himself, he little gained thereby ;

For I said, “ Thou whose gaze to earth is sent, 48
Unless the features which thou bearest lie,

Venedico Caccianemico art,

Into such pungent sauces brought—but why ?”
And he to me, “ With ill will I impart

The cause thy clear speech drives me to aver,

Which makes me take my old world deeds to heart. 54
I am he who induced fair Ghisola

To let the Marquis do as he was prone ;

Howe’er men tell that shameful tale of her.
Nor mourn I from Bologna here alone ;

Rather, this place contains us in such store

That ¢ spa’ is to fewer tongues now known 60
96

INFERNO. [Canto XVIII.

Between Savena and the Reno’s shore :
Whereof to give thee proof and warrant strong
Recall to mind our avaricious core.”
As he thus spoke a demon with his thong
Struck him, and said, ¢ Go, pander, get thee hence
No women bought for money here belong.”
I now rejoined my escort, and from thence
After few steps we found the bank present
A crag that jutted into prominence.
Nimbly enough we mounted this ascent,
And turning on its ridge towards the right
Forth from those everlasting circles went.
When we had come to where beneath this height
A gap to let the scourged ones pass is torn,
The Leader said, “ Attend, and let the sight
Strike on thee of these other evil born,
View of whose faces thou as yet dost lack
Because they have together with us gone.”
From the old bridge we gazed upon the pack
Which came towards us from the other hand,
And which the scourge puts likewise to the rack.
Said the good Master, ere I could demand,
“ Upon that mighty comer fix thine eyes
Who does not seem by pain to tears unmanned.
What kingly grace still in his aspect lies !
Jason is he, whose valour and whose wile
Deprived the Colchians of their fleecy prize.
He passed, upon his road, by Lemnos’ isle,
After the women’s bold and impious race
Had made of all their males a slaughtered pile.
There with devices and words’ polished grace
Did he beguile the young Hypsipyle,
Who first beguiled all women in the place.
Pregnant and all alone there left her he,
Such fault condemns him to such martyr woe,
And vengeance for Medea too there must be.
Together with him like deceivers go.
Let this suffice of the first valley’s rack
And of those held within its jaws to know.”

66

72

78

84

96

 

 
 

Canto XVIIL] INFERNO. 97

We now had come to where the narrow track

Meeting the second bank across is thrown,

And makes it lend another arch its back. 102
From thence we could distinguish folk who moan

In the next Bolgia, who with muzzles snort,

And who smite with their palms themselves alone.
The banks were with a mould encrusted, caught

As vapour clinging there from depths ascends,

Which both with eyes and nose a combat fought. 103
The bottom is so dark that no place lends

Sufficient view of it unless one cross

The arch’s ridge, where the crag most impends.
Thither we came, and thence low in the foss

I saw folk smothered up in excrement

Which seemed from human privies to have source. 114
And while my searching gaze below is sent

I saw one’s face which through its filthy plight

Was not for clerk’s or layman’s evident.
He cried to me, “ Why thus with greedy sight

Of me, most of the filthy ones, make quest?”

And I, “ Because, if I remember right, 120
I have beheld thee heretofore dry-tressed :

Lucca’s Alessio Interminei art thou;

Wherefore I eye thee more than all the rest.”
And he to me, smiting his pumpkin brow,

“ The flatteries have sunk me to this bane,

Of which my tongue could never have enow.” 126
Next after this my Leader said, ‘‘ Be fain

Thy visage somewhat further to project,

So that thine eyes may insight full attain
And that foul draggled slut by face detect,

Now with begrimed nails self-injurious,

Now crouching, now upon her feet erect. 132
This the harlot ’tis, who answered thus

Her paramour, when he said, ‘ Have I great

Thanks at thy hands?’ ¢ Nay, rather, marvellous !’
And let our eyes with this be satiate.”

 
 

98 INFERNO. [Canto XVIII.

NOTES TO CANTO XVIII.

With this Canto begins the Third and last of the three main divisions
of the Inferno; devoted to Sins of Bestiality. It comprises the Eighth and
Ninth Circles, in which the Fraudulent are punished. In the Eighth Circle
are those who have been fraudulent without breach of Faith : in the Ninth,
those whose fraud has involved that breach. Cantos xviii.—xxx. relate to
the Eighth Circle, the sinners contained in which are described in general
terms in Inf. xi. 57-60, and are now treated of in detail. See the Itinerary
prefixed to the Inferno.

1. 1.—Malebolge, “evil budgets,” or “pouches.” This is another
name for the Eighth Circle. Of the ten “ Bolgias ”—called ¢ valleys” in
1. g—into which it is divided (and which are concentric pits, bridged over
from the rocks of the circumference to the well which is the centre of the
Circle, as described in the opening lines), two are reached in this Canto.

1. 6.—The “‘ due place ” is Canto xxxi.

1. 24.—The first of the ten Bolgias. It is filled with Seducers and

Panders. I retain the name ““ Bolgia ” for the sake of distinctness.

Il. 25, 26.—The sinners who were moving along the Bolgia in the
longitudinal half nearest to the poets were advancing towards them ; those
in the further half were going in their direction, but faster.

1. 29.—The year of Jubilee was 1300, that of the action of the Divina
Commedia. The Pope, Boniface VIII., had proclaimed it for that year.

1. 31-33.—The castle is the Castle of St. Angelo: the mount, either
Monte Giordano or a part of the Janiculan Hill.

1. 35.—The ‘‘ horned” demons are appropriate tormentors of these
particular sinners.

11. 41, 42.—“ Fasting ” sight is again alluded to in Inf. xxviii. 87.

1. 50.—Venedico Caccianemico was a Bolognese, who sold his sister
Ghisola to the Marquis (I. 56) of Este, the Azzo who killed his father
Obizzo, and is called by Dante his ‘¢ step-son ” in consequence (Inf. xii. 112).

1. 52.—¢“Sauces” (salse). This, according to Benvenuto da Imola,
was the name given to a hollow place in the neighbourhood of Bologna,
into which the bodies of infamous persons were thrown. It is here appro-
priately used in speaking to a sinner born in Bologna.

Il. 60, 61.—Bologna is between the rivers Savena and Reno. Dante
elsewhere (e.g. Inf. xv. 113; xxvii. 49, 52) refers to towns by naming the
rivers on which they are situated. ‘‘Sipa ” is the Bolognese for “si,” or
‘‘yes.” Compare Inf. xxxiii. So.

1. 66.—¢* Bought for money,” or, it may be, * sold for money.”

ll. 71, 72.—They cross the bridge which spans the first Bolgia, but halt
on the top of it (Il. 79,80) to look at the other sinners below, who were
going in their own direction. They had entered the Eighth Circle towards
the left (I. 20), but now go towards its centre to the right. The general
course, however, is still leftwards.

 

 
 

Canto XVIIL] INFERNO. 09

1. 87.—The fleecy prize is the golden fleece.

1. 91.—* Words’ polished grace.” Compare Inf. ii. 67.

1. 92, 93.—Hypsipyle having agreed with the other women of Lesbos
to kill all the males, deceived them by concealing and saving her father
Thoas.

1. 104.-—In the second Bolgia, now reached, are Flatterers.

1. 117.—The filth hid the tonsure, if any.

1. 122.—According to Benvenuto da Imola this Alessio was a most
inveterate flatterer of men of all sorts and conditions.

1. 133-135.—In the ‘“Eunuchus” of Terence (act iii. sc. I), this
answer is made not by Thais, but by Gnatho—

“ Thr. Magnas vero agere gratias Thais mihi ?
Gna. Ingentes !”
INFERNO. [Casto XIX.

CANTO XIX.

SINS OF BESTIALITY.

CIRCLE VIII, OR MALEBOLGE : THE FRAUDULENT WITHOUT
BREACH OF FAITH.

Bolgia (iil.) : Simoniacs.

The Third Bolgia, now reached, contains Simo-
niacs, who are planted head downwards in narrow
round holes on the sides and at the bottom of the rock,
with nothing more of them appearing than the feet
and part of the legs. Flames play backwards and
forwards along their soles, making them quiver with
anguish. Virgil carries Dante down the side, where
he talks with Pope Nicholas I11., one of the im-
prisoned sinners ; after which Virgil carries him up
again to the arch which leads to the next Bolgia.

O SIMON Magcus, thy sad followers too !
By whom the things of God, that should be wed
To good, are—such rapacity have you—
For gold and silver to adultery led :
For you ’tis fit the trumpet now should sound
Since you in the third Bolgia are bested. 6
We had now mounted on the next tomb’s round,
And on the o’erhanging crag had reached the part
Which in true plumb with the mid foss is found.
Wisdom Supreme, how consummate an art
Dost thou in earth, heaven, and the ill world show;
What just awards thy virtue doth impart ! > 13
I saw the livid rock, above, below,
With perforations full in sides and base,
All of a size, and each was rounded so
That they seemed not of less or larger space
Than those which are within my fair St. John
Fashioned to serve for the baptizers’ place, 18

 

 
 

CANTO XIX] INFERNO. i 101

One of the which not many years agone

I broke for one who would have drowned therein.

Let this seal undeceive men thereupon.
Out of the mouth of each a man of sin

Thrust feet and legs far as the calf, the rest

Remaining in imprisonment within. 24
Both soles of all in kindled fire were dressed,

Which made their joints in such fierce quiverings sway

That wythes and strands had snapped at such a test.
As flames when upon unctuous things they prey

Along the outer surface only skim,

So here from heel to point they grazed their way. 30
“Who is he, Master, who from torment grim

Is quivering more than all his mates in woe?”

Said I; “and ruddier flame is sapping him ? ”
And he to me, “If thou wilt that I go

And bear thee down that bank with lowest sides,

Thou from himself him and his torts shalt know.” 36
And I, ¢ What pleases thee my good provides ;

Thou art my Lord, and know’st I do not stray

From thy behest ; know’st too what silence hides.”
Thus on to the fourth bank we made our way;

Turned and, descending to the left hand, set

Our feet where the pierced narrow bottom lay. 42
And the good Master from his haunch as yet

Put me not down till to the crevice brought

Of him who with his shank made such a fret.
“Whoe’er thou art thus upside downward caught,

Sad spirit, set as stake in palisade,”

1 began saying, “ Speak, if thou canst aught.” 48
I stood as does the friar to whom is made

The treacherous murderer’s confession, who

When fixed recalls him, wherefore death is stayed.
And he cried out, “Art there, and upright too !

Already, Boniface: art there erect?

The scripture has by some years proved untrue. 54
Sates thee so soon that wealth thou didst collect,

For which thy wiles, unscrupulously planned,

Seized the fair lady, then her fortunes wrecked ?”
se
PEPE
PPP Sasae
an
ann
mannan ate
-
ea, -
- Aman
an”
-
-
-

I stood as those who hear an answer stand,
When they discern not what its sense may be,
As if bemocked, with no reply at hand.

Then Virgil said, “Say to him speedily,

‘I am not he, not he thou think’st to greet;’”
Wherefore I answered as was ordered me.

At which the spirit writhed with both his feet :
Then with a sigh and with a voice of woe
Replied, “ What dost thou then from me entreat ?

If to know who I am weighs with thee so
That thou for that did’st down the bank repair ;
That I was robed in the great mantle know,

And verily was son of the she-bear:

So greedy to advance the cubs that I
Here purse myself as I pursed wealth up there.

Dragged underneath my head the others lie
Who, before me, made simony their sin ;
Implanted in the rocky cavity.

I shall hereafter fall down there within,

When he shall come whom I imagined thee
When in such haste my question to begin.

But my scorched feet have longer tortured me
Already, in this upside downward meed,

Than he with feet ablaze shall planted be ;

For after him shall come, more foul in deed,

A lawless shepherd from a western fold,
Who must, to cover him and me, succeed.

He shall be a new Jason who, as told
In Maccabees, had favour with his king,

As France's ruler shall with this one hold.”

I know not if I did too bold a thing
In answering him simply in this strain:

“Ah! tell me now how rich an offering

Our Lord sought from St. Peter first to gain
Before He gave the keys into his hold?

In truth He said but ‘ Follow in my train.’

Nor Peter nor the others asked for gold
Or silver from Matthias when the lot
Him in the felon soul’s lost place enrolled.

102 : INFERNO. [Casto XIX.

60

72

78

84

90

96

 

 
 

Canto XIX.] INFERNO. 103

Stay then in punishment full rightly got ;

And guard the money well, filched evilly,

Which made thy courage against Charles wax hot.
And were it not that still forbids it me

The reverence due to the supremest keys

Which in the joyous life were held by thee, 102
I would use words severer still than these :

Because your avarice afflicts mankind,

Trampling the good, to lift the base to ease.
The Evangelist had you shepherds in his mind

When she who o’er the waters has her site

Was seen by him in lust with kings combined. 108
She who at birth with seven heads saw the light,

And from ten horns had warrant for her sway,

Whilst her spouse still in virtue took delight.
In gold and silver you your God obey,

Unlike the idolater in what but this—

That he to one, you to a hundred pray ? 114
Ah! Constantine, to how much of amiss

Not thy conversion but the dower gave spring

The first rich Father took from thee as his!”
Whilst in notes thus attuned he heard me sing,

Whether by anger or by conscience teased,

He made both feet in strong convulsions wring. 120
I well believe that this my Leader pleased ;

He evermore with such contented mien

The sound of my truth-telling accents seized.
Then stretched his arms and took my neck between,

And when he had me wholly on his breast

Re-climbed the way where his descent had been: 126
Nor tired of holding me thus to him pressed

Till with me to the arch’s top he strode

Which from the fourth leads to the fifth bank’s crest.
Here he laid gently down his gentle load,

On the precipitous and rugged height

Where goats would scarcely find themselves a road. 132
Thence a fresh valley opened to my sight.
 

tod INFERNO. [Canto XIX.

NOTES TO CANTO XIX.

1. 6.—The third Bolgia contains Simoniacs, or, followers of Simon
Magus in trafficking in spiritual things (see Acts viii. 18).

1. 9.—The centre of the bridge over a Bolgia is a favourite halting- place
with Dante, commanding as it does the fullest view below.

1. 18.—Little wells (‘‘ pozzetti”’) were made round the central font in
the baptistery of the Duomo at Florence (dedicated to St. John the Baptist,
the patron saint), in which the baptising priests stood. From what follows
it should seem that these were sometimes filled with water.

1. 21.—Dante means that he formally attests the truth of his version of
the occurrence.

1. 35.—The bank with lowest sides is the one nearest to the central
well, down towards which the surfaces of the Bolgias converge, as ex-
plained in Inf. xxiv. 37-40.

1. 43.—This being the first occasion on which Virgil carries Dante, it
may be observed once for all that there is a singular inconsistency in repre-
senting a spirit as possessed of bodily strength and powers.

1. 49-51.—The allusion is to the way in which assassins were then
executed, viz. by being placed head downwards in a deep hole dug in the
ground, and so buried alive. This punishment is again alluded to in
Purg. xxvii. 15.

‘1. 33.—Dante is taken to be Pope Boniface VIII.

1. 54.—Boniface died in 1303, three years later than this.

1. 57.—The fair lady is the Church. The allusion is to the devices by
which Boniface procured the abdication of his predecessor Celestine and
his own election as Pope (Inf. iii. 60, note).

1. 69.—See note to Inf. ii. 27.

1. 70, 71.—The speaker is Pope Nicholas III., Pope from 1277-1281.
He was of the noble Roman house of the Orsini (Bears), whence his allusion
here to the she-bear and the cubs, or relatives, whom his simony enriched.

ll. 79-81.—Nicholas, having died in 1281, had been in his present plight
for nineteen years. Boniface, dying in 1303, would suffer it for eleven
years, his successor, Clement V., dying in 1314..

1. 83-87.—The allusion is to the French Pope, Clement V., who was
elected in 1305 to succeed Boniface VIII, by the influence of the French
king, Philip the Fair. The ‘‘ western fold” is Avignon, to which he trans-
ferred the Papal See.

Jason purchased the high priesthood from Antiochus Epiphanes, and
profaned it as recorded in 2 Maccab. iv. 9-13.

1. 96.—See Acts i. 25.

1. 99.—Charles I., King of Sicily (Charles of Anjou). Pope Nicholas
III., in dudgeon because Charles refused to allow his nephew to marry the
Pope’s niece, encouraged the rebellion in Sicily against him which broke
out in 1282 in the Sicilian vespers (Par. viii. 75).

  
  
   
    
  
  
   
   
 
 
   
 
    
 
   
  
 
 
   
 

Canto XIX.] INFERNO. 105

1. 107-111.—Rev. xvii. 1-3: ‘And there came one of the seven
angels which had the seven vials, and talked with me, saying unto me,
Come hither ; I will shew unto thee the judgment of the great whore that
sitteth upon many waters : with whom the kings of the earth have committed
fornication, and the inhabitants of the earth have been made drunk with
the wine of her fornication. So he carried me away in the spirit into the
wilderness : and I saw a woman sit upon a scarlet coloured beast, full of
names of blasphemy, having seven heads and ten horns.”

Dante interprets this woman to mean the Church of Rome, and her
spouse (1. 111) is the Pope.

The seven heads are the Seven Sacraments; the ten horns the Ten
Commandments. We hear of the Church, under the similitude of a chariot,
putting forth seven heads, three with two horns and four with one horn
each, in Purg. xxxii. 142-146.

1l. 115-117.—The allusion is to the supposed cession of the temporal
power over Rome and the patrimony of St. Peter by the Emperor Con-
stantine to Pope Silvester ; when Constantine transferred the seat of the
Roman Empire to Byzantium, as mentioned in Par. xx. 55-57, where, as
in Purg. xxxii, 137, 138, this generosity is spoken of as well-intentioned but
disastrous.
CIRCLE VIII.,, OR MALEBOLGE :

INFERNO.

CANTO XX.

SINS OF BESTIALITY.

BREACH OF FAITH.

Bolgia (iv.) : Soothsayers.

 

[CANTO XX.

THE FRAUDULENT WITHOUT

In the Fourth Bolgia are the Soothsayers, who,

in punishment for their pretension of power to look
into futurity, have their heads twisted round so that
the face looks backwards, and they are thus compelled
also to walk backwards. Virgil points out Am-
phiaraus, Tiresias, Aruns, and Manto, daughter of
Tirestas, and relates how she founded his native
Mantua, He names several more among the sinners,

and shows the women who are among them. The

poets then hasten onwards.

To tell of novel pain my verse is urged,
And give material to the twentieth strain

Of the first chant, which is of the submerged.

I now with all my faculties was fain
To gaze down into the discovered deep
Whose anguish bathed it in a tearful rain ;

And saw folk through the rounded valley creep

Silent and weeping, at no greater pace

Than Litanies in this world marching keep.
As, lower glancing, I discerned their case,

Each to a strange distortion seemed a prey

From the chin to the trunk’s commencing place ; 12

For from the reins the face was turned away,

And they were fain with backward steps to go,

Since to look forwards no more in them lay.

Perchance ere now from paralytic blow

Some one has changed thus wholly side for side,

But I ne'er saw it nor believe it so.

18

 
 

 

CANTO XX] INFERNO. Îcy

So may God, reader, let some fruit betide

From what thou readest— Question thy own mind

How I could keep my countenance dry-eyed
When I saw close the semblance of our kind

In such distortion that the tears’ descent

Adown the fissure bathed the parts behind. 24
In truth, I wept as on a rock I leant

Of the high crag, so that my Escort said,

“ Art thou, like others, now on folly bent ?
Here pity lives when it is justly dead.

Who is of greater wickedness than he

Who sorrows at God’s retribution dread ? 30
Lift up, lift up thy head, and that one see

For whom earth opened in the Thebans’ sight,

So that all shouted, ¢ Whither dost thou flee,
Amphiaraus, wherefore leav’st the fight?’

Nor had his fall to ruin any breaks

As far as Minos of all-grasping might. 36
See how he for a breast his shoulders takes ;

Because he too far forwards wished to look

He looks behind and his path backward makes.
Behold Tiresias, who changed semblance took

When from a male a woman he became,

And for new members all his old forsook. 42
But ke had first another blow to aim

At the two twisted serpents with his rod

Ere he could plumage masculine reclaim.
He who has next him, back to belly, trod,

Is Aruns, who in Luni’s mountains, where

Far down Carrara’s dweller turns the sod, 48
Amid white marbles had a cave for lair,

And over the expanse of stars and sea

Had an uninterrupted prospect there.
And she who veils the breasts unseen by thee,

With unbound tresses covering them o’er,

And has on that side all her hair, is she 54
Who, Manto named, did many lands explore,

Then settled in the place where I was born :

Wherefore I'd have thee hear me somewhat more.
108

 

INFERNO. {Canto XX.

Soon as her father out of life had gone,

And Bacchus’ city was in slavery tamed,

She roamed the world in wanderings long outdrawn. 60
Up in fair Italy a lake lies framed

At foot of Germany’s Alp-border line

Above Tyrol, and is Benaco named.
From thousand founts and more, as I opine,

"Twixt Val Camonica and Garda blent,

Do that lake’s waters bathe the Apennine. 66
A place is in the midst there, where from Trent,

Brescia, and Verona, each of bishops three

Might give his blessing, if that road he went.
Peschiera sits, fair in strong panoply,

Brescians and Bergamasques to keep at bay,

Where the bank slopes around in most degree. 72
Thither tis fit that all that cannot stay

Within Benaco’s bosom should be sped,

And in a stream down through green pastures stray.
Soon as the water in its course makes head

Benaco’s name is lost and Mincio’s ta’en,

Down to Governo, where in Po ’tis shed. 78
It has not run far when it finds a plain

And turns it to a marsh, expanding there,

And sometimes taints the summer air with bane.
The fierce maid, chancing thither to repair,

Beheld land in the middle of the fen

Uncultivated, and of dwellers bare. 84
There she, to shun all intercourse with men,

Stayed with her slaves and lived ; her arts there plied ;

There left her body void of denizen.
The men then who around were scattered wide

Collected at that place, whose strength was shown

By the marsh which it had on every side. 90
O’er those dead bones a city soon had grown,

And, from her who selected first the spot,

Without more omen was as Mantua known.
The people in it had more numerous got

Ere Pinamonte had by his deceit

Made downfall foolish Casalodi’s lot. 96

 
 

 

Canto XX.] INFERNO. 109

Wherefore I warn thee, shouldst thou hear repeat

A different tale of my land’s origin,

Suffer no falsehood the plain truth to cheat.”
And I, ¢ Thy reasonings, Master, from me win

Such certainty and faith that all beside

Would be to me coals with heat quenched therein. 102
But tell me if of those who pass descried

Thou canst of any, as noteworthy, speak ;

For to that only is my mind applied.”
Then he said, “ He whose beard sweeps from his cheek

O’er his brown shoulders was, when Greece bereft

Of males became from want of them so weak 108
That scarcely were those in their cradles left,

“An augur, and with Calchas gave the sign

In Aulis, when the first rope should be cleft.
Of him in that high tragic lay of mine—

Euripilus his name—I somewhere write ;

Thou know’st it well, who know’st its every line. 114
He who is in his flanks of mould so slight

Was Michael Scott, and was in verity

In trick of magic frauds a practised wight.
Guido Bonatti and Asdente see, |

Who now could wish to have attended more

To hide and thread ; too late repentant he. 120
See the sad women who gave needle o’er,

Shuttle and spindle, for diviners’ lives ;

With herbs and image practised magic lore.
But come, for now Cain and the thorns arrives

Upon both hemispheres’ confining bound,

And below Seville into Ocean dives. 126
The moon was yesternight already round ;

Thou took’st no harm, remember, from her ray

At any time within the wood profound.”
So he discoursed ; meanwhile we went our way.
 
 

110 INFERNO. ; [CANTO XX.

NOTES TO CANTO XX.

1. 3.—The first ¢“ chant” (‘‘ canzone”) is the Inferno. In Purg. xxxiii.
140, each of the three divisions of the Divina Commedia is called a
¢ Cantica.”

1. 28.—Compare Par. iv. 105.

1. 34.—Amphiaraus is the second of the seven kings who besieged
Thebes who has been met with; the other, Capaneus, being among the
Violent against God (Inf. xiv. 63).

Amphiaraus foresaw his fate should he go to the war, and therefore went
into hiding ; but his wife, Eriphyle, bribed by a necklace, betrayed him,
For this she was slain by her son, Alcmaon (Purg. xii. 49-51).

In the thick of the fight the earth opened and swallowed Amphiaraus.

1. g40.—Tiresias, the famous ancient soothsayer of Thebes, upon striking
two serpents with a stick, which he found on Mount Cyllene, was trans-
formed into a woman. He remained one for seven years, when he saw the
serpents again, and, on giving them another blow, became once more a man.

1. 47.—Aruns was an Etruscan soothsayer in the time of Caesar.

1. 355.—Manto was the daughter of Tiresias, and assisted him in his
divinations. The daughter of Tiresias mentioned by Virgil, in Purg. xxii.
113, as being in Limbo, must be another one. :

1. 59.—The allusion is to Creon’s usurpation of the throne of Thebes
on the death of his nephews, Eteocles and Polynices. Bacchus was the
tutelary god of Thebes. Compare Purg. xviii. 93.

1. 63.—Benaco, the ancient Benacus, is the Lago di Garda.

““ Fluctibus et fremitu assurgens, Benace, marino.”

Virg. Georg. ii. 160.

1. 69.—iz.e. the place in question is in all the three dioceses.

1. 87.—Compare Inf. ix. 25; Purg. v. 102.

11. 95, 96.—Pinamonte de’ Buonacossi of Mantua, after craftily per-
suading Alberto da Casalodi, the lord of the city, to banish the most
powerful among the nobles to their castles, seized the opportunity to make
himself master of the place, depose Casalodi, kill or exile the other leaders,
and destroy their houses. This happened not many years before.

1. 113.—The passage in the Zneid to which Virgil refers is An. ii. 114—

“ Suspensi Eurypylum scitatum oracula Pheebi
Mittimus.”

1. 116.—Michael Scott, the famous Scotch wizard, commemorated in
Sir Walter Scott’s ‘Lay of the Last Minstrel,” was astrologer to the
Emperor Frederick II. (Inf. x. 119).

1. 118.-—Guido Bonatti was an astrologer of Forli, much consulted by
the lord of that place, Guido da Montefeltro (who is met with in Inf. xxvii.).
Asdente was a shoemaker of Parma.

 

 
 

Canto XX.] INFERNO. III

I. 119.—Ne sutor ultra crepidam.

I. 124.—Cain and the thorns are the Italian equivalent for the Man in
the moon. Compare Par. ii. 51. Cain was supposed to be seen on the
face of the moon, carrying a bundle of thorns. The Moon itself is here
meant.

1. 127.—As it is the time of the equinox, and the moon was at the
full ““yesternight,” it then set exactly as the sun rose, and is now setting
about an hour after the sunrise of the next (Saturday) morning. About
three hours have therefore been occupied in going through the Seventh
Circle and four of the Bolgias of the Eighth. See note to Inf. xi. 113, and
the Diary prefixed to the Inferno.

1. 127-129.—Notice that Dante in alluding to the night which he
passed in such dire dismay in the terrible wood (Inf. i. 21) did not then
mention that he had had the full moon to cheer him there. That would
have taken away from the horror of the picture.
 

112 INFERNO. [CANTO XXI.

CANTO XXI.

SINS OF BESTIALITY.

CIRCLE VII.,, OR MALEBOLGE : THE FRAUDULENT WITHOUT

BREACH OF FAITH.

Bolgia (v.): Barterers, or Peculators.

Looking down into the Fifth Bolgia from the
bridge over it, Dante sees in it a lake of boiling pitch,
but cannot distinguish anything else. A demon comes
up behind him carrying on his shoulders a Lucchese
barterer (or peculator) whom he hurls into the lake,
calling on the demons who guard it, Malebranche by
name, to plunge him below. Virgil bids Dante take
shelter under a crag: he himself crossing to the other
side of the Bolgia, where Malacoda, one of the Male-
branche, at first threatens him, but afterwards permits
the poetsto advance, assigning tendemons as their escort,
with whom they proceed along the edge of the Bolgia.

THus we with other talk from bridge to bridge,

My Comedy cares not to sing of, went;

And were upon the summit of the ridge
When we stopped short to view another rent

In Malebolge—more griefs, bootless all ;

And TI saw wondrous darkness in it pent.
As boils in the Venetians’ arsenal,

Tenacious pitch in winter, to be laid

Where their unsound ships for fresh smearing call,
That cannot navigate ; and thus delayed

One builds his ship anew, one stops again

The ribs of his that many a voyage has made,
One’s blows on prow, on poop another’s rain ;

One fashions oars, one gets him cords to twine,

One mends the mizen sail and eke the main;
Thus, not by means of fire but art divine,

Boiled there below a thick and pitchy tide

Which everywhere belimed the bank’s whole line.

12

 
 

 

Canto XXI.] INFERNO.

I looked at it, and nought therein descried
Except the bubbles that the boiling raised,

And saw all heave up and compressed subside.

While fixedly into those depths I gazed,

My Leader crying, “ Wary, wary go,”
Drew me to him from where I stood amazed.

I turned myself as one who finds time slow,

Until he sees that which he needs must shun,

And in whom sudden fear brings courage low,
Nor stays departure till his gaze is done:

And saw behind us a black devil fleet

Along the rock approaching at a run.

Ah me! how fierce his aspect was to meet ;
What bitterness seemed in his act to lie;
With open wings, and light upon his feet !

Lading his shoulder, that was sharp and high,

A sinner with both haunches sat astride,

Whose feet he held clasped where the tendons ply.
“ O Malebranche,” from our bridge he cried,

“This for a Santa Zita’s Elder know ;

Send him beneath, for to that land supplied

Full well with such ones I returning go ;
There, save Bonturo, barterers are all ;

For money there, a ‘yes’ is made of ‘ no.’ ”

He dashed him down, and o’er the rock’s hard wall
Turned back, and ne’er did mastiff slipped in chase
Of thief make so much haste on him to fall.

The other sank and rose in writhing case ;

But covered by the bridge the demons grim
Cried, “ Here the sacred visage has no place,

Here not as in the Serchio men swim.

Wherefore, if thou wouldst have none of our crooks,
Above the pitch be careful not to skim.”

Then grappling him with o’er a hundred hooks
They said, “ Thou must dance covered in this moat,
To pilfer if thou canst in secret nooks.”

Not otherwise cooks make their minions note
How in mid caldron with their hooks to glean
And sink the flesh, so that it may not float,

113

30

42

48

54
114

 

INFERNO. [Canto XXI.

The Leader said, ¢ That thou may’st not be seen

Here present, seek a crag to crouch behind,

So that thou may’st have some defensive screen. 60
And by no violence for me designed

Be thou alarmed : I in these things am read,

Versed before now in frays of such a kind.”
Thereon he passed beyond the bridge’s head,

And when he reached the sixth bank no default

In a firm bearing would have served his stead. 66
With all that rage and tempest of assault

That dogs rush out, a needy wretch to quell,

Who on a sudden begs as he makes halt,
Rushed from beneath the bridge those fiends of hell,

And all their grappling irons against him bent ;

But he cried out, “Let none of you be fell. 72
Or ever I have by your hook been rent,

Let one of you advance to list to me,

Then be on plans for grappling me intent.”
They all cried, “Let it Malacoda be!”

Wherefore one moved, while the rest kept their ground,

And came to him and said, ¢“ What boots it thee ?” 78
“ Believest thou that I should here be found,

Come, Malacoda,” thus my Master said,

“From all your fencings thus far safe and sound,
Unless by will divine and kind fate led?

Let me go on, for Heaven wills that I show

Another how this savage path to tread.” 84
At this he—so tamed did his anger grow—

Letting his hook fall, dropped it at his feet,

And to the others said, “ Deal him no blow.”
To me the Master, “Thou, who in a seat

Among the splinters of the rock dost hide,

Rejoin me now, for we may safely meet.” 90
Wherefore I moved and swiftly reached his side ;

And as the mass of devils made advance,

I feared they would not by the pact abide.
So I once saw the soldiers trembling glance

Who came forth from Caprona under plight,

Seeing what hosts of foes they had to chance. 96

 
 

Canto XXI] INFERNO. 115

With my whole body closely as I might

I pressed my Leader, nor turned eyes aside

From their demeanour, no good-boding sight.
They lowered their hooks, and, ¢ Wilt thou that he bide

My touch upon his hip ? ” said each to each ;

“Yes, see thou notch it on him,” they replied. 102
But that same demon who was holding speech

With him who led me; turned himself apace,

And said, “ Cease, Scarmiglione, cease thy screech.”
Then said to us, “ A further course to trace

Along this rock you will in vain essay ;

For all the sixth arch, shattered, strews its base. 108
If therefore you are fain to further stray,

Go upward where this bank permits ascent :

Another rock is near, which makes a way.
When, yesterday, five hours past this were spent,

Twelve hundred sixty and six years had end

Full and complete, since here the road was rent. 114
Of these my followers thitherwards I send

Some to keep any who emerge in ken :

Go ye with them, for they will not offend.
Forth Alichino !” he began, “ and then

Come Calcabrina ; thou Cagnazzo swell

The number ; Barbariccia guide the ten. 120
Libicocco, Draghignazzo, come as well ;

Fanged Ciriatto, Graffiacane, speed ;

Mad Rubicante too, and Farfarel.
Around the boiling pitch in search proceed ;

Let these to the next rock safe guarded be,

Which all unbroken o’er the dens doth lead.” 126
“Ah me! O Master, what is this I see?”

Said I.  “ Aloof from escort let us go

If thou know’st how, for I ask none for me.
If thou art, as of wont, still prompt to know,

See’st thou not how they gnash their teeth and peer

With brows that threaten us with coming woe?” 132
And he to me, “I would not have thee fear;

Let them gnash on at will, for they confine

Their anger to the wretches boiling here.”
 

  
  
  
 
 
    
  
    
  
  
   
    
 
   
   
  
   
  
    
   

116 : INFERNO. [Canto XXI.

Along the left bank they deployed their line,
But each one first between his teeth had ground
His tongue towards their leader for a sign ; 138
And he had made his breech, as trumpet, sound.

 

NOTES TO CANTO XXI,

1. 20, 21.—Observe the accurate description of the bubbling and of its
subsidence under the pressure of the air.

1. 37.—Malebranche : ““Evil-claws.” This is the name of the demons
who are warders in the fifth Bolgia.

1. 38.—Santa Zita was reverenced in Lucca; where her relics were
preserved in the church of San Frediano. The magistrates at Lucca were
styled Elders. The one now brought is said to have been named Martino
Botaio.

1. 41.—The exception of Bonturo is ironical, he being one of the most
inveterate barterers in Lucca. I should have retained the Italian word
‘“barrator,” because there is no exact English equivalent for it, had it not
been that barratry ” has in our language a legal meaning, which is con-
fined to the misconduct of sea captains and crews. I therefore reluctantly
follow Cary in translating it by ‘“ barterer.” Mere ° barter,” however, is
not a sin. ‘As Cary says: ‘ By barterers’ are meant peculators of every
description ; all who traffic the interests of the public for their own private
advantage.”

1. 48.—The sacred visage, Santo Volto, was an ancient crucifix in the
cathedral at Lucca.

1. 49.—The river Serchio flows near Lucca,

I. 63.—See Inf. ix. 22-24.

1. 76.—Malacoda : ‘¢ Evil-tail.”

1. 81.—Fencings : “schermi.” The word may mean either ‘‘ weapons ”
or ‘“defences ;”’ and ¢‘ fencings ” may in like manner refer either to attack
or to defence.

Il. 95, 96.—Caprona was a fortress on the Arno, belonging to Pisa.
It capitulated to the troops of Lucca and Florence in 1289, and as the
garrison marched out, the crowd that had come to see the evacuation
terrified them by shouting, ‘ Hang them ! hang them !” This scene appears
to have made a great impression upon Dante, who, then only twenty-four,
was among the spectators.

l. 105.—Scarmiglione : ¢“ Great Dishevelled One.”

1. 111.—The statement here made is false (see Inf. xxiii. 140-144).

1. 112-114.—The allusion is to the time of the Crucifixion, when the
earth quaked and the rocks were rent. In Inf. xii. 40-45, it has already
been stated that the shock was felt in the Inferno, among the Violent. The
time of day being now one hour after sunrise at the equinox (Inf. xx. 127,
 

 

 

  

Canto XXI] INFERNO. 117

and Note there), five hours later would be noon, which is the hour at which
Dante understood that Christ died. The * yesterday” of the day now
reached was Good Friday (Inf. i. 37), and the Good Friday of the Cruci-
fixion was just 1266 years before it ; adding our Saviour’s age, thirty-four,
to that number, and thus arriving at A.D. 1300 (see the Diary prefixed to
the Inferno). The statement here that the exact number of 1266 years was
completed on the yesterday,” lends some colour to the theory that the
opening Friday of the Divina Commedia was not the Good Friday of
A.D. 1300 (which was on the 8th of April), but Friday, the 25th of March,
the exact traditional anniversary of the Good Friday of the Crucifixion.

1. 118.—Dr. Carlyle’s note to this line contains the fanciful meanings
that have been attributed to the names of the fiends now summoned. The
only ones that appear to be probable are : ‘“ Alichino” (ali china) ‘‘ Bends
his wings ”’ (perhaps the name was chosen with reference to what he says
in Inf. xxii. 115); “Cagnazzo” ‘Dogface ’—a true Italian word which
occurs in Inf. xxxii. 70 ; ¢ Barbariccia” (barba riccia) ‘¢ Frizzled beard ; ”
and ‘ Graffiacane ” “Dog scratcher.” ¢¢Ciriatto ” is said to be derived
from xoipos, “pig,” and perhaps may be so, having regard to the descrip-
tion of him in Inf. xxii. 55, 56.

1. 126.—The ¢“ dens ” are the Bolgias. The line of bridges over them
is not, however, unbroken, as here and in 1. 111 alleged (see note to
that line).

1. 139.—Compare Aristophanes, ‘ Clouds,” 165—

“ SdamryE 6 mpwkTds éoTw dpa Tév éumtdwy.”
 

118 INFERNO. [Canto XXII.

CANTO XXII,
SINS OF BESTIALITY.

CIRCLE VIII, OR MALEBOLGE : THE FRAUDULENT WITHOUT

BREACH OF FAITH.

Bolgia (v.) : Barterers, or Peculators.

As the poets proceed with the ten demons they see
the sinners in the pitch coming jor an instant to the
surface, or to the edge, but diving again at their
approach. The demon Graffiacane captures one of
these, Ciampolo of Navarre, and draws him ashore,
where others maltreat him. Virgil ascertains from
him that he has an Italian companion, Fra Gomita,
below. The sinner by promising to entice others out
of the pitch, induces the demons to withdraw a little,
and takes that opportunity to leap in again. He is
in vain pursued by the demon Alichino, who had
persuaded the rest to believe him. Another, Cagnazzo,
Jlies after and grapples with Alickino in the air.
They both fall “into the pitch, and the poets depart as
their comrades go to their rescue,

I HAVE ere now seen cavalry move camp,
Begin attack and muster their array,
And sometimes in their flight departing tramp ;
Seen skirmishers upon your land in fray,
O Aretines ! seen foragers advance,
And tourneys struck, and joustings set at play,
With trumpets or with bells as it might chance,
With tabors and with signs from castles shown,
And things of home and foreign circumstance ;
But ne'er before to such strange bagpipes’ drone
Did foot or horse move on within my ken,
Or ship at sign from sea or starry zone.
We went together with the demons ten ;
Ah, direful company! but in the fane
With saints, with gluttons in the tavern’s den.

12

 
 

Canto XXII] INFERNO. 119

I ceased not gazing on the pitch amain

To see whate’er the Bolgia might confine,

And what folk were therein in burning pain, 18
Even as the dolphins when they make a sign

To mariners, by arching of the back,

To plan to save their vessel from the brine ;
So, now and then, to make the pain more slack,

A sinner showed his back above the surge,

And hid it swifter than the lightning’s track. 24
And as in a moat’s water at its verge

With but the muzzle out frogs take their stand,

And feet and all else of the trunk submerge,
So stood the sinners upon every hand.

But soon as Barbariccia came near

They quitted for the seething depths the strand. 30
I saw, and still it haunts my heart with fear,

One waiting, as it sometimes will befall

That one frog stays behind and one springs clear,
And Graffiacan, the nearest him of all,

Grappling him by his pitch-entangled hair,

A seeming otter, drew him up in haul. 36
I now was of the names of all aware,
So did I note them when they were elect,

And listened how they called each other there.
“O Rubicante, see thou so direct

Thy talons at him as his hide to flay ;”

Cried all together the accursed sect. 42
And 1, “ Contrive, O Master, if thou may,

To be informed who is the wretch forlorn

Thus fallen in his adversaries’ way.”
When to his side my Leader close had drawn,

He asked him who he was ; then answered he,

“I in the kingdom of Navarre was born. 48
My mother placed me a lord's serf to be;

For she had borne me to a ribald sire

Destroyer of himself and property.
Then I became the good king Thibault’s squire ;

With barterers I there made fellowship,

For which I give account in heat so dire.” 54
120

  
 

INFERNO.  {Cavro XXIL

And Ciriatto, from beneath whose lip

On each side sprung a tusk for wild boar fit,

Now made him feel how one of them could rip.
The hapless mouse on evil cats had lit ;

But Barbariccia held him in embrace,

And said, “Stand off, while by my fork he’s hit.” 60
Towards my Master he then turned his face ;

« Ask him,” he said, * what further thou wouldst know,

Before another puts him in worse case.”
The Leader, “ Speak then of the rest in woe :

Beneath the pitch does any Latian share

The torment?” He replied, “Not long ago 66
I quitted one who was a borderer there ;

Would I were covered up with him again,

That I no more for claw or hook might care.”
Said Libicocco, “ We too much refrain ;”

And fastened in his arm his grappling hook,

And therewith tore off from it nerve and vein. ~~ 72
Eke Draghignazzo thought to smite him took,

Low in the legs, whence their decurion

Turned round about with menace in his look.
When they were somewhat pacified anon,

To him who still was gazing at his smart

The Leader without any pause went on: 78
“Who was the one from whom thou didst depart

Untowardly, thou say’st, to come to shore?”

“ Gallura’s friar Gomita twas, in heart”
Said he, “a vessel full of fraud’s whole store,

Who having his lord’s enemies in hand

So treated them that praise from all he bore ; 84
Took money from and then let off the band—

So says he—and in all he had to tend

A barterer not puny was, but grand.
Don Michel Zanche is his constant friend,

From Logodoro ; when they take for theme

Sardinia, their untiring tongues ne'er end. 90
Ah me! see how that other's teeth there gleam ; i

More would I say, but dread that his intent i

Is making ready my parched flesh to seam.” i

 

 

 

 
 

Caxto XXII] INFERNO. 121

 

Towards Farfarello the great captain bent,

Whose eyes in mood to strike were rolling glum;

And said, “Stay there, thou bird malevolent.” 96
“If you desire to see or speak with some,”

Resumed the wretch, whose terror was complete,

“ Tuscans or Lombards, I will make them come.
But let the Malebranche in retreat

Stand somewhat, lest they should their vengeance fear ;

And I, in this same place retaining seat * 102
Will for my single self make seven come here

When I shall whistle, as our usage is

To do when any one emerges clear.”
Cagnazzo at these words raised up his phiz,

Shaking his head, and said, “ The malice heed

That prompts this plan for leaping down of his.” 108
And he who had great wealth of snares at need,

Said, “ Of a truth my malice is too keen

When greater sorrow for my friends I breed.”
No more restraining himself, Alichin

Against the others said, “ Should’st thou take flight

I shall not gallop after thee, but mean 114
To flap above the pitch my pinions light :

Leave we the hill, and be the bank a shield

To see if thy sole power outdoes our might.”
O reader, thou shalt hear new sport revealed !

Each let his eyes the other way incline ;

He first, who was the most averse to yield. 120
The Navarrese chose well a time benign,

Planted his feet on earth and with a leap

’Scaped in a moment free from their design.
This struck them, each one, with compunction deep,

Him most, to whom they might the failure trace :

Who moved, and shouted, * Fast to thee I keep!” 126
But little gained, for wings could not outrace

The speed of fear; one went away below,

The other, breasting air, flew off the chase.
Not otherwise the duck makes haste to go

Beneath the surface at the falcon’s sight,

And he returns aloft, incensed and slow. 132
 

122 INFERNO. [CANTO XXII.

Then Calcabrina, furious at the slight,
Flew after and pursued him closely, cheered
To find in this escape a cause for fight.
And when the barterer had disappeared
He turned his claws in his companion’s wake,
And grappling with him o’er the moat careered. 138
The other, though, was of good spar-hawk make
To claw him well, and both in one embrace
Fell in the middle of the boiling lake.
The heat was a swift solver of the case ;
“But yet their power to raise themselves was naught,
So thickly did the slime their wings enlace. 144
Barbariccia with the rest in mournful sort
Made four of them fly to the other side
With all their gaffs, and they as quick as thought
This way and that down to their station hied.
They stretched their hooks to those caught in the pitch,
Who now within the crust were being fried : 150
And we, departing, left them in that hitch.

 

NOTES TO CANTO XXII.

1. 4, 5.—The allusion is to the battle of Campaldino, in which the
Aretines were defeated by the Florentines in 1289. Dante was present
at it. Buonconte da Montefeltro, who tells the story of his death in
Purg. v., fell in it, fighting on the side of the Aretines.

1. 20.—When dolphins show their backs out of water it is a token of a
coming storm.

1. 48.—The commentators agree that the name of this hapless peculator
is Ciampolo.

1. 52.—Probably the King Thibault II. of Navarre, who died in 1270,
while on his return from Tunis with the body of St. Louis IX. of France,
his father-in-law.

1. 65.—¢“ Latian,” here and frequently in the poem, is equivalent to
¢¢ Italian.”

1. 74.—Barbariccia is the decurion, being captain of the ten demons.

1. 81.—Frate Gomita was made by Nino de’ Visconti (Purg. viii. 53),
governor of Gallura, one of the four jurisdictions into which the island
of Sardinia was divided. He allowed himself to be bribed by his lord’s
enemies and let them escape him.

 
1, 88, so, —Don Michel Zanche, on the death of Enzo, King of
ardinia, to whom he was seneschal, wheedled his widow, Adelasia, into
arriage, and so became lord of Logodoro, another of the jurisdictions
f Sardinia. He was himself murdered by his son-in-law, Branco d’Oria,

a Genoese, whom for this crime Dante supposes to have been sunk, in soul,
into one of the lowest of the Circles of the Inferno, among Traitors to their
riends, while a devil took his place in his still living body (Inf, xxxiii,

137)
1, 94.—The great captain, or decurion (1. 74), is Barbariecia,

 
124

  

INFERNO. [CANTO XXIII.

CANTO XXIII.

SINS OF BESTIALITY.

CIRCLE VIII, OR MALEBOLGE: THE FRAUDULENT WITHOUT

BREACH OF FAITH.
Bolgia (vi.) : Hypocrites.

Dante fears that the demons will vent their rage
at the disaster to their comrades upon Virgil and
himself ; and in fact they are seen coming in pursuit.
Virgil bears Dante down the slope leading into the
Sixth Bolgia, whither the demons cannot follow.
Here are found the Hypocrites, who pace along in
slow procession, wearing hooded cloaks of lead, gilded
externally. Catalano and Loderingo, two of the
Sovial Friars of Bologna, and who had jointly held
the office of chief magistrate at Florence, make them-
selves known. Caiaphas the high priest is seen
stretched crucified across the path, and passed over by
all who go by. The Friars relate that the rest of the
Sanhedrim ave similarly punished. They direct the
poets how to quit the Bolgia.

SILENT, alone, from company astray,
We went, one in advance and one behind,
As go the lesser Friars upon the way :
To Aisop’s fable I had turned my mind,
Because the present strife suggested it,
Where frog and mouse are in his tale combined. 6
For “ Mo” and “Issa” not more closely fit
Than one does with the other, if the end
And outset coupled well engross the wit ;
And as one to another thought will tend,
So was another then from this one born,
Redoubled force to my first fear to lend. 12
I thus considered : These are put to scorn
Through us, with loss and mocking such as cause
Annoyance, which I know must in them dawn.

 

 
 

 

Canto XXIII] INFERNO.

If their ill-will support from anger draws,
They will more cruelly behind us steal
Than a dog snaps a leveret in his jaws.

Hair all on end with fright I now could feel,

As I stood glancing keenly to the rear;
Wherefore I said, ¢ If thou dost not conceal,

Master, thyself and me forthwith, I fear
The Malebranche who come on behind ;

In fancy I can €’en now feel them here.”

And he, “Were I of leaded glass designed
I should not draw thy outward look to light
So quickly as I gauge thy inner mind.

Thy thoughts just now joined mine, so apposite
Alike in action and alike in face,

That I made both in one sole plan unite.

If the right slope so lies that we can trace
Our way for the next Bolgia’s descent,

We shall escape the apprehended chase.”

He had not made his whole plan evident
Before I saw them come with wings outspread
Distant not far, on seizing us intent.

My Leader hastily to seize me sped ;

Even as a mother, who at noise awakes
And sees enkindled flames towards her spread,

Snatches her boy and flees, nor tarrying makes,
Since care for him o’er thought of self must rank,
So long as putting but a shift on takes.

And downwards from the top of the hard bank
Supine he flung him where the rock hangs sheer,
Which hems on one side the next Bolgia’s flank.

Never did water through a sluice’s gear
To turn a land-mill’s wheel so swiftly run,

When to the whirling spokes it comes most near,

As o'er that verge his way my Master won,

Bearing me off upon his breast held fast
Not as a mere companion but a son.

His feet had scarcely reached the bed at last
Of the low depth, before those reached the hill
Above us, but all cause for fear was past;

125

13

24

30

36

48

54
INFERNO. ? [CANTO XXIII.

For the same lofty Providence whose will
Gave them as ministers the fifth moat’s care,

Put power to go thence beyond all their skill.

Below we found a painted people there,

Who went around with steps exceeding slow,
Weeping and with a cowed and weary air.

They had on cloaks with hoods that came down low
O’ershadowing their eyes, and seemed to draw
Their cut from those in which Cologne’s monks go.

Gilded without, they dazzled all who saw ;

All lead within, their weight was of excess
So great that Frederick’s were but loads of straw.

O mantle of eternal weariness !

We turned ourselves still to the left again
Together with them, noting their distress ;

But through the weight those weary folk sustain,
They came so slowly that, at each hip stride
We made, we had fresh company in train,

Wherefore, ¢ Discover,” said I to my Guide,
“Some one who may be known by deed or name
And while so going cast thy glances wide.”

One to whose ear my Tuscan accents came,

Cried out aloud behind us, ¢ Stay your feet
Ye whose swift course this dark air fails to tame.

I can perchance give what thou dost entreat.”
Wherefore the Leader turned, exclaiming, “ Wait,
And then proceed as for his pace is meet.”

I stopped, and saw two show soul-yearning great
To be with me, as in their looks I read ;

But the cramped road and burden clogged their gait.

When they came up, with glances sidelong shed,
They gazed at me not uttering a word ;
Then to each other turned themselves and said,
“Life's pulses seem in this one’s throat still stirred ;
And be they dead, what privilege sets free
The limbs that with no heavy stole they gird?”
Then said to me, “ O Tuscan, who to see
The College of sad hypocrites draw’st nigh,
Think it not scorn to say who thou may’st be.”

60

66

72

78

84

90

 
 

Canto XXIIL] INFERNO. 127

“Born was I and grew up,” was my reply,

“In the great city on fair Arno’s stream ;

And in the flesh I ever wore am I. 96
But who are you, whose cheeks so sadly teem

With tears adown them trickling in my view ;

What punishment sheds o’er you such a gleam ?”
One answered me, “The cloaks of orange hue

Are formed of lead, and to their massive weight

The creaking in their balances is due. 102
We jovial Friars were, of Bologna late,

I Catalano, Loderingo he

Named ; and, together taken by your State,
As a man singly is more wont to be,

To keep its peace, were of such mettle found

As round Gardingo there is still to see.” 108
I began, “ Friars, the ills that hem you round——"

But said no more, because there came in view

One crucified with three stakes on the ground.
He, when he saw me, all distorted grew,

And breathed into his beard with many a sigh ;

And the friar Catalan, who saw that too, 114
Said, ““ That pierced wretch whose plight has caught thine
eye

Counselled the Pharisees that it was fit

To let one martyred for the people die.
Transverse the road, and naked every whit

As thou perceivest him, he cannot choose

But feel each passer’s weight ere set on it.
And in this foss his father-in-law rues

Like torment, with the others who comprise

The Council that proved ill seed for the Jews.”
Then I saw Virgil gaze with wondering eyes

At him who was distended on the cross,

Exiled for ever in such abject wise. 126
Next he addressed the Friar with this discourse ;

“Be not displeased, if lawful ’tis, to say

If on the right hand, for our joint resource,
There lies some outlet whence go forth we may,

Without constraining the black angels’ band

To come and take us from this depth away.” 132

120
2s INFERNO. [Canto XXIII.

He answered, “ Nearer than thou hop’st at hand

A rock descends from the great circle’s bound ;

The direful valleys all by it are spanned,
Save that ’tis here no bridge but broken ground :

Its ruins will avail you for ascent,

Whose slant sides at the bottom make a mound.” 138
The Leader stood awhile with head down bent,

Then said, “ He ill told what the facts require

By whose hook sinners yonder there are rent.”
“I’ve heard tell in Bologna,” said the Friar,

“ Of this, the Devil’s many faults among,

That he of lies is father and a liar.” 144
The Leader then with great strides went along

Somewhat perturbed by anger in his look ;

And I, departing from the laden throng,
My way behind in his dear footsteps took.

 

NOTES TO CANTO XXIII.

1. 6.—The fable, here attributed to Asop, but not found among his,
is that of the frog who was carrying a mouse across a ditch, intending
to drown him, when a kite pounced upon and carried off both of them.

lL. 7.—“ Mo” and ‘‘issa ” both mean “now ;” “mo” being the Latin
‘“modo,” and ‘‘“issa ” the Latin “ipsa,” Z.e. *“héc ipsa hora,” which occurs
in Juvenal, Sat. x. 74-77—

““ populus si Nursia Tusco
Favisset . . . ‘ : , :
, héc ipsd Sejanum diceret hor

Augustum.”

“Issa” was used by the Lombards (Inf. xxvii. 20, 21): “Mo” is said
to have been Tuscan. Dante himself uses it in Inf. x. 21. Both words
occur frequently elsewhere.

1. 8.—The application of the fable is that the demon (Cagnazzo) who
sought to injure the other (Alichin) fell into the same disaster with him in
consequence.

1. 25.—z.e. “ Were I a mirror.”

1. 42.—Cary quite misses the meaning of this line, which he translates :
‘“ That but a single vest clings round her limbs.” Longfellow follows
him: “So that she clothes her only with a shift.” The mother is in such
haste that she has no time to put on ezex a shift, but flees unclothed.

   

4

 
 

 

 

Canto XXIIL] INFERNO. 129

1. 66.—The Emperor Frederick II. is said to have punished those
guilty of high treason by burning them alive, wrapped in lead.

1. 76.—See note to Inf. ii. 57.

1. 95.—Here, as so often elsewhere (see note to Inf. xviii. 61), the name
of a river is given as indicating that of the city—here Florence—upon its
banks. :

11. 103, etc.—The ¢“Jovial Friars” were an order who were allowed
to retain their goods on condition that they defended widows and orphans
and acted as mediators. They were established by Pope Urban IV. in
1261, and called “ Knights of St. Mary.” The Loderingo here mentioned
was their founder. After the defeat of King Manfred of Naples at
Benevento, in 1265, by Charles of Anjou (Purg. iii.), the Ghibellines
at Florence, alarmed at this blow to their party, chose Catalano and
Loderingo, one a Guelph, the other a Ghibelline, to exercise jointly the
office of Podestd : instead of having a single one. These Friars, however,
far from acting impartially, as was expected of them, hypocritically
combined to promote their own private ends at the expense of the
commonwealth.

Another of these ‘“Jovial Friars ”—Frate Alberigo—will be found in
even a lower depth, among the Traitors (Inf. xxxiii, 118).

1. 108.—Gardingo was the name of a street in Florence in which dwelt
the great Ghibelline family of the Uberti (see Inf. x. 32). It was laid
waste by Catalano and Loderingo.

1. 111-117.—This is Caiaphas the high priest (see St. John xi. 50).

1. 121.—This is Annas (St. John xviii. 13, 24). i

1. 134.—The great Circle is that whose circumference goes round the
whole of Malebolge. The Friar means that one of the bridges reaching

from the circumference to the central well (Inf. xviii. 16-18) is near at

hand.

 
 

INFERNO. [Canto XXIV.

CANTO XXIV.

SINS OF BESTIALITY.

CIRCLE VIIL., OR MALEBOLGE : THE FRAUDULENT WITHOUT

BREACH OF FAITH.
Bolgia (vii.) : Thieves.

After a steep ascent up the slope of the sixth Bolgia,
the bridge over it being broken, the poets reach the
arch above the seventh, crossing which they see the
Bolgia filled with naked sinners pursued and bitten
by serpents. These are the Thieves. Vanni Fucci is
among them. Being bitten by a serpent, he consumes
to ashes, which then take his shape again. He con-
Jesses to Dante his robbery of the Sacristy, and pre-
dicts the disasters about to befall the Bianchi faction
of Florence.

In that part of the year’s youth when the Sun

Tempers his locks within Aquarius bound,

And nights now tend through half of day to run ;
What time the hoar frost copies on the ground

The outward semblance of her sister white,

But not for long her pen continues sound ; 6
The countryman whose store is waxing slight,

Rises and looks, and when he sees the plain

All whitened, smites his hip at such a plight ;
Homeward returns, vents here and there his pain

Like a poor wretch who knows not what to do ;

Then goes forth and finds hope revive again, 12
Seeing that the world has changed its face’s hue

In little time ; and takes his shepherd’s crook,

And drives his sheep to roam the pastures through :
So was I frightened by the Master’s look

When I beheld him of such ruffled mien,

And remedy as swift the hurt o’ertook ; 18

 
 

Canto XXIV.] INFERNO. 131

 

For when we came where the spoilt bridge had been

The Leader faced me with that aspect sweet

Which at the mountain’s foot I first had seen.
His arms he opened—after choice discreet

Of self-held counsel, when his gaze had caught

The ruin well—and let them round me meet. 24
And as a man whose work is done with thought

Seems ever forward to anticipate,

So while he, lifting me, the summit sought
Of a huge rock, he marked a fresh crag’s state,

Saying, “ Upon this one be thy hold next stayed,

But first make sure that it can bear thy weight.” 30
The way was not for one in cloak arrayed,

Which we from ledge to ledge so hardly scaled,

Though he was light and I was upwards swayed. .
And but that in the precinct we assailed

The side less high than in the other rose,

Not he, perhaps, but I should quite have failed. 36
But since all Malebolge slanting goes

Tow'rds the well’s mouth in which the vast depth ends,

Each valley’s site such conformation shows
That one side rises and that one descends ;

So we went on, till at the point we were

From whence the last stone on its downfall wends. 42
The climb had left my lungs of breath so bare

When I was up, that I could go no more;

Nay, I sat down on first arriving there.
“It now behoves thee thus to give sloth o'er,”

The Master said, “ For not reclined on plumes

Nor under canopy to fame we soar ; 48
Without which whosoe’er his life consumes

Lets upon earth such trace of him remain

As foam in water, or in air as fumes :
- Up with thee then, and overcome thy pain

By force of soul which wins in every fight,

Unless borne down by its gross body’s strain. - 54
Behoves thee mount a stair of longer flight ;

"Tis not enough to have bid these good-bye ;

Let this avail thee if divined aright.”
132

INFERNO. [CANTO XXIV.

Then I rose up and showed that my supply

Of breath was less exhausted than I thought:

And said, “ Go on, for strong and bold am I.” 60
Up and along the rock our way we wrought ;

Which was a rugged, narrow, awkward peak,

And far more steep than that of first resort.
Talking I went, that I might not seem weak ;

And a voice came from where the next foss lay

Ill fitted in connected words to speak. 66
I know not what it said, though on my way

I now had reached the spanning arch’s height ;

But he who spoke seemed under anger’s sway.
I was bent downward, but my living sight

Was impotent to pierce the depth’s thick pall ;

Wherefore I said, ‘“ Haste, Master, to alight 2
On the next round, and go we down the wall;

For as I hear words hence and catch not one,

So I look down and make out naught at all.”
¢“ Other response,” he said, “I yield thee none

Except the doing ; for with nothing said

On fair request should follow the act done.” 78
We from the bridge descended at its head

Where with the eighth bank it conjunction makes,

And then the Bolgia was before me spread.
I saw within it a dire swarm of snakes,

And serpents of a so portentous sort

That my blood still at the remembrance quakes. 84
Let Libya's vaunts of sand now come to naught,

Though she is with chelyders, jaculi,

Phareas, cencri, amphisbeena, fraught ;
For pests so many or of such fell dye

Ne’er did she with all Zthiopia show,

Nor with the lands that o’er the red sea lie. 90
Amid this cruel plenitude of woe

Ran frighted naked folk, past hope to find

Or heliotrope or hole whereto to go.
They had their hands with serpents bound behind,

Who tail and head through their transfixed reins plied,

And were in front of them in folds entwined. 96

 

 
 

Canto XXIV.] INFERNO. 133

And lo! at one who was upon our side

A serpent darted with a piercing aim

Just where the neck is to the shoulders tied.
Neer did pen O or I so quickly frame

As he caught fire, and falling while he burned

All ashes, as befitting was, became. 102
And when thus mouldering on the earth discerned,

The ashes of themselves came to cohere

And to the same form suddenly returned.
So by great sages is it rendered clear

That thus the Phoenix dies and is remade

When he approaches his five hundredth year. 108
In life he takes for food nor herb nor blade

But, with amomum, incense’ tears alone ;

And for last shroud in myrrh and nard is laid.
And as a man who falls from cause unknown,

By demon’s force that drags him to the ground,

Or other stoppage whose bonds man must own, 114
When he arises casts his gaze around :

Bewildered wholly by the grievous pain

He has endured, and stares with sighs profound ;
So was the sinner when he rose again.

Justice of God, ah, how it is severe

Whose vengeance in such showering blows is ta’en! 120
The Leader sought from him his name to hear :

He answered him, ‘ From Tuscany I rained

Short while ago down in this gullet drear.
Me bestial life, not human, entertained,

Mule that I was, and Vanni Fucci hight ;

Beast whom a worthy den, Pistoia, trained.” 126
I to the Leader, “ Bid him keep from flight,

And ask what fault has pushed thus low his lot :

Whom I have seen in blood and wrath delight.”
The sinner, who had heard, dissembled not,

But turned direct to me both face and thought,

And with the hue of dismal shame flushed hot. 132
Then said, “I feel more grief that thou hast caught

Sight of the misery in which I lie,

Then when my other-world days came to nought.

 
 

134 ! INFERNO. [Canto XXTV.

I have no power thy wishes to deny :

Sent thus low am I for the theft I made

Of the fair trappings of the sacristy, 138
Which falsely to another's charge was laid.

But that thou may’st not in such sight find cheer

If thou shalt e’er from these dark haunts have strayed,
Open thine ears and my announcement hear.

Pistoia first the Neri from her flings,

Then Florence holds new men and manners dear. 144
From Val di Magra Mars a vapour brings,

Which turbid mists enveloping contain,

And with a sharp storm’s eager buffetings
Strife shall be waged above Piceno’s plain :

Whence it shall suddenly the cloud-rack cleave

So that its stroke shall deal each Bianco pain ; 150
And I have told thee this to make thee grieve.”

 

NOTES TO CANTO XXIV.

ll. 1, 2.—The latter part of January is referred to, when the Sun enters
Aquarius and the Equinox is approaching.

1. 3.—¢“ Day ” in the sense of a period of twenty-four hours.

1l. 5, 6.—The hoar frost copies the snow in appearance, but not in
duration.

1. 17.—See Inf. xxiii. 146.

ll. 37-40.—Compare Inf. xix. 35.

1. 42.—The last broken fragment of the ruined bridge.

11. 53, 54.—So Horace, Sat. ii. 2, 1. 77-99—

“¢ Corpus onustum
Hesternis vitiis animum quoque praegravat una,
Atque affigit humo divine particulam aurze.”

L. 55.—z.e. Purgatory has to be ascended.

1. 66.—Like the Sullen in the mire (Inf. vii. 126).

1. 86, 87.—The names of these serpents are taken from Lucan,
Phars. ix. 711, ete.

1. 93.—The heliotrope here meant is not the flower, but a precious stone
supposed to render the bearer of it invisible.

II. 106-111.—This description of the death and resurrection of the
Phoenix is from Ovid, Metam. xv. 392, etc.

1. 114.—‘ Stoppage,” z.e. obstruction of vital powers. The original
word is ‘“ oppilazione ”—*‘ oppilation.”

 
 

 

 

Canto XXIV.] INFERNO. 135

1. 125. — Vanni Fucci was an illegitimate son of Fuccio de’ Lazzari of
Pistoia. The story of his robbery of the jewels of the sacristy of San
Giacomo, and of his causing one Rampino to be put to the torture, and
a notary, Vanni della Nona, to be hanged for it, is related by Benvenuto
da Imola. It happened in 1293.

1. 126.—He calls himself ‘‘mule ” because illegitimate.

1. 139.—See note to 1. 125 supra.

1. 143.—In May, 1301, the Bianchi of Pistoia, aided by the Bianchi of
Florence, drove out the Neri.

1. 144.—Then Florence got rid of the Bianchi. This was done by the
Neri of Florence, aided by Charles de Valois, in 1302 (see Inf. vi. 69).

ll. 145-150.—The commentators explain the “vapour” brought by
Mars from Val di Magra to be the Marquis Moroello Malaspina, and the
“turbid mists” to be the Neri at whose head he put himself and defeated
the Bianchi in the Campo Piceno, near Pistoia, in 1304. This Marquis
kindly received Dante himself when in exile, in 1307, as is prophecied
to the poet by Conrado Malaspina (probably his cousin), in Purg. viii.

133-139.
   

136 INFERNO. [CANTO XXV.

 

CANTO XXV,
SINS OF BESTIALITY.

CIRCLE VIII, OR MALEBOLGE: THE FRAUDULENT WITHOUT
BREACH OF FAITH.

Bolgia (vii): Thieves.

Vanni Fucci departs, blaspheming. The Centaur

Cacus, covered with serpents, is seen going in pursuit
of him. Three Florentine spirits—Agnello Brunel-
leschi, Buoso degli Abati, and Puccio Sciancato—come
in sight. A six-footed serpent into which another
Florentine—Cianfa Donati—rhas: been transformed, a
fastens on Agnello Brunelleschi, and the two are
blended into one indescribable shape. A small black
serpent next clings round Buoso degli Abati, and a
wonderful transformation ensues: Buoso taking the
form of the serpent, and the serpent resuming its own
original human form, that of yet another Florentine
—Guercio Cavalcante.

THE robber, soon as ceased his words to me,

Lifted his hands with both the figs displayed,

Saying, “ Take these, I square them, God, at thee !”
The serpents thenceforth gave me friendly aid,

For one then round his neck began to glide

As if to say, “I will not have more said.” 6
And round his arms another, which it tied,

Clinching itself in front with such a will

That all his power to shake them was defied.
Pistoia, ah! Pistoia, why dost still

Endure? Why not thyself in ashes quell,

Since thou outdoest thy seed in doing ill ? 12
Through all the gloomy circles found in Hell

I saw no spirit treat God with such scorn,

Not he who down from Thebes’ walls headlong fell.
He fled away, of further utterance shorn ;

And I beheld a centaur furious

Come shouting, “ Where, where, has the rebel gone?” 18

 
 

Canto XXV.] INFERNO. 137

Maremma hath not snakes so numerous,
Methinks, as on his crupper made array
Down to the part where he grows shaped like us.
Behind the nape and on his shoulders lay
A dragon with its pinions widely spread ;
And this breathes fire on all who cross its way. 24
“This one is Cacus,”—thus the Master said,
“ Through whom Mount Aventine’s rock oft-times
showed
A lake beneath it of the blood he shed.
He goes not with his brothers on one road,
Debarred from it by his fraud practised, when
He stole the great herd neighbouring his abode ; 30
For which his crooked deeds ended there and then,
As Hercules with club at him let fly
Some hundred blows, whereof he felt not ten.”
Whilst he was speaking thus, this one went by,
And down below three spirits came in view
Whom we at first perceived not, he nor I, 36
Save when they shouted at us, “ Who are you?” :
Wherefore we ceased upon our theme to dwell,
And then to them alone attentive grew.
I recognized them not, but it befell,
As befalls oft-times by some chance ordained,
That one had need another’s name to tell, 42
Exclaiming, “ Where can Cianfa have remained?”
Whence I, to make the Leader stand intent,
My finger stretched from nose to chin retained.
If, Reader, thy belief is slowly lent
To what I shall relate, ’tis no surprise ;
Since I, who saw it, scarce thereto assent. 48
While I kept raised to them my steadfast eyes,
Lo, a six-footed serpent with a spring
Its whole self to the front of one applies.
It made its mid-feet round his belly cling,
And with the fore-feet on his arms laid hold,
Then gave one and the other cheek a sting. 54
With hind-feet stretched it took his thighs in fold,
And introduced its tail between the two,
Upwards along the reins behind unrolled.
138

 

INFERNO. [Canto XXV.

Ivy to tree so rooted never grew
As o’er another’s limbs the monster dire
The clasp of its own members closely drew. 60
Then as though formed of wax that feels the fire
They joined ; a mingled hue in them took rise;
Nor one nor the other kept its guise entire.
O’er burning paper thus there upward plies
In fore-front of the flame a colour dun
That is not black as yet, and the white dies. 66
The other two gazed, and in unison
Exclaimed, “ O me, Agnel, how changest thou !
See that thou now art neither two nor one.”
The two heads were to one converted now,
When there appeared two figures with one mien,
Where two were lost, blent in a single brow. 72
Two arms took shape where erst four strips had been ;
Thighs and legs, chest and belly, ceding place,
Became such members as were never seen.
All former aspect had left there no trace ;
As two yet none the monstrous phantom showed ;
So seeming moved away at leisure pace. 78
As lizard seeking fresh hedge for abode
When days are by the dog-star scourged amain
Seems lightning if it traverses the road :
Such, towards the paunches of the other twain
Approaching, seemed a fiery serpent small,
Livid and black as is a pepper grain. 84
And in that part whence we take first of all
Our aliment, it one of them impaled,
Then let itself outstretched before him fall.
The pierced one gazed at it, but his speech failed ;
Rather, he yawned, and stayed his feet as yet
As though by fever or by sleep assailed. 90
He eyed the serpent, eyes on him it set ;
From the one’s mouth, the other’s wound, arose
Thick clouds of smoke which in encounter met.
Let Lucan now keep silent on the woes
That ou Sabellus and Nasidius fell,
And wait to hear what shaft now shedding goes. 96

 
 

Canto -XXV.] INFERNO. 139

Ovid of Cadmus, Arethusa, tell

No more ; changed, she to fountain, he to snake ; ;

I envy: pin not his poetic spell :
For ne'er did he such transformation make

In two confronted natures that each guise

Should readily the other’s substance take. 102
They answered to each other in this wise :

Its tail into a fork the serpent split ;

The wounded one drew his feet close ; his thighs
And legs grew of themselves so firmly knit

That in short time their junction left behind

No sign that offered any trace of it. 108
In the split tail the figure grew defined

That from the other faded, and its skin

Became as soft as hard the other's rind.
I saw the arms go through the armpits in,

And the two feet which in the beast were short

As much of length as those had dwindled win. 114
The hind-feet then, together twisted brought,

Became the member which a man conceals,

And of his own the wretch had two feet wrought.
While o’er them each with novel colour steals

The mantling smoke, and upon one makes grow

Such hair as from the other one it peels ; 120
One raised itself, the other fell down low,

Yet turning not the impious lamps askew

Which shed on each exchanging face a glow.
The upright one towards the temples drew

His face, and from the substance it could spare

Sprang ears which from the smooth and bare cheeks grew ;
That which from backward progress halted there, 127

Made of that superfluity a nose,

And gave the lips expansion in due share.
The prostrate one his visage forwards throws,

And draws within his head his shrinking ears,

As does a snail whose horns collapsing close ; 132
His tongue, erst joined and prompt to speak, appears

Now cleft ; that of the other which before

Was forked, now closes up and the smoke clears.

 
140 INFERNO. [Canto XXV.

Takes flight along the valley, hissing sore,

The spirit now become a reptile black ;

The other follows, with talk sputtering o’er. 138
Then, having turned on him his new-made back,

Said to the other, ¢ I'll have Buoso run

As I myself did, four-foot on this track.”
Thus I saw shifting and re-shifting done

By the seventh ballast; let the strange display

Excuse my pen if here a rambling one. 144
And though my mind was somewhat in dismay,

And in my eyes there was confusion slight,

Those could not flee so stealthily away
But I could Puccio Sciancato sight ;

And he alone of all the comrades three

Who came at first, was still in unchanged plight; 150
The third, Gaville, is bewailed by thee.

 

NOTES TO CANTO XXV.

I. 2.— The fig” was a gesture of contempt, made by thrusting the
thumb between the first and middle fingers, and clenching the fist. On
the rock of Carmignano in the territory of Pistoia there was a tower
on the top of which were two marble arms, with hands making the figs
towards Florence.

l. 12.—Pistoia was said to have been founded by the soldiers of
Catiline. “Seed” here means ‘‘ ancestry,” as in Inf. xxvi. 60.

I. 15.—Capaneus (Inf. xiv. 63).

l. 19.—Maremma, a malarious tract on the coast of Tuscany (see
Purg. v. 134).

1. 25.—See the story of Cacus in Virg. An. viii. 194, etc. Virgil does
not make him a Centaur, but a half-human monster—*¢ Semihominis Caci
facies,” which Dante may have supposed to mean a Centaur.

1. 28.—The other Centaurs keep guard over the tyrants boiling in the
river of blood (Inf. xii. 56).

1. 43.—Cianfa is said to have been of the Donati family in Florence,
to which Dante's wife, Gemma, belonged. He has been turned into a
six-footed serpent, and in 1. 50 appears in that shape, fastening upon one
of the three who are talking together.

1. 51.—The serpent is Cianfa (see the last note), and the man on whom
it fastens is Agnello Brunelleschi (1. 68).
 

Caxto XXV.] INFERNO. 141

1. 73.—The four strips “‘liste”” are the man’s arms and the serpent’s
fore-feet.

1, 81.—Mrs. Browning, in ‘“ Aurora Leigh,” calls lizards “ the green
lightnings of the wall.”

1. 83.—This small black serpent is Guercio Cavalcante ; he upon whom
it fixes and with whom it changes form is Buoso degli Abati (1. 149).

1. 85.—The navel.

1. 94, 95.—Lucan, Phars. ix. 766, 793.

1. 97. —O vid, Metam., Books iv. and v.

1. 122. — Their evil eyes.

1. 143.—The seventh ballast ; ze. those who shift their shape and place
in the seventh Bolgia.

1. 144.—1 adopt the reading  penna ” as preferable to “lingua.” “If
here a rambling one;” literally, ‘“If it here goes aught (fior) astray.”
““ Fior” is here an adverb, meaning “aught,” as also in Inf. xxxiv. 26;
Purg. iii. 135.

1. 148.—Puccio Sciancato is said to have been of the Galigai family in
Florence. ©‘ Sciancato” means ¢‘ lame.”

1. 151.—Guercio Cavalcante was killed at Gaville, a village in the Val
d’Arno, which had to lament the vengeance taken by his family for the
murder.
142 INFERNO. [Canto XXVI.

CANTO XXVI

SINS OF BESTIALITY.

CIRCLE VIII, OR MALEBOLGE : THE FRAUDULENT WITHOUT
BREACH OF FAITH.

Bolgia (viil.): Evil Counsellors.

Mounting a steep ascent to the bridge over the
Eighth Bolgia, Dante looks down into it and sees
flames moving about. Virgil confirms his surmise
that sinners ave imprisoned in them, and requests
Ulysses, who is shut up in the same flame with
Diomed, to relate the story of his death ; which he
does.

FLORENCE, rejoice, because thou art so grand,
Dost beat thy wings o’er land and over sea,
And Hell itself sees thy renown expand.
Among the thieves five such were found by me,
Thy citizens, whence shame on me is brought,
And no great honour rises up for thee. 6
But, if dreams near the morn with truth are fraught,
Thou shalt in little time from hence endure
What Prato if none else craves on thee wrought.
Were it now here ’twould not be premature ;
Would it were come, since it must needs ensue ;
Because, the more I age, more grief is sure. 12
We went from thence, and up the stairs anew
That first had served as bounds for our descent,
The Leader mounted and me with him drew.
And as our solitary way we went
Between the cliff’s rocks and its splinters ta’en,
The foot without the hand proved impotent. 18
I sorrowed then, and sorrow now again
When I direct my mind to what I saw,
And more than I am wont my genius rein,

 
Canto XXVL] INFERNO. 143

That it may not run loose from virtue’s law ;

If some kind star or better source bestows

Good on me, let not this my own grudge draw. 24
As peasant on the hillside in repose

What time he who upon the world doth shine

His face to us with least concealment shows,
When gnats assume the place that flies resign,

Down in the vale sees fire-flies darting through,

There, perchance, where he ploughs and culls the vine ;
So many flames o’er the eighth Bolgia threw ar

Pervading radiance, as I perceived

Soon as I came where the depth was in view.
And as he whose revenge the bears achieved

Beheld Elijah’s chariot depart,

By erect coursers heavenwards upheaved, 36
With eyes unable to pursue its start

So as to see aught save alone the flame

In fashion of a cloudlet upwards dart ;
So, as each moving through the moat’s gorge came,

No single flame displayed the theft to sight,

Though each had made theft of a sinner’s frame. 42
I rose so, on the bridge, to look aright,

That had I not upon a strong rock leant

I should, unhurled, have fallen from the height.
The Leader, who perceived me thus intent,

Said, ¢ All those fires hold spirits pent inside,

Each burnt and swathed in one same element.” 48
“ My Master, when I hear thee,” I replied,

“I grow more certain; but already thought

That so it was, and would be certified
Who in that flame so cleft at top is caught

That it seems rising from the pyre that bare

Eteocles, there with his brother brought.” 54
And he, “With Diomed, Ulysses there

Within is martyred ; thus upon their course

To vengeance, as of old to wrath, they pair.
And in their flame the ambush of the horse

Is rued, that made the gate through which was sped

The noble seed that gave the Romans source. 60
144

INFERNO. [Canto XXVI.

The craft through which Deidamia dead

Still mourns Achilles there draws tears from each ;

There the Palladium’s theft is punished.”
“If they within those sparks have power of speech,

“ Master,” I said, “I keenly supplicate,

And with repeated thousand prayers beseech, 66
That thou wouldst not deny me leave to wait

Till the horned flame shall to this point attain ;

See how I bend to it with longing great.”
And he to me, “Thy speech deserves to gain

Much praise, and therefore has acceptance earned ;

But let thy tongue from utterance refrain : v2
Leave speech to me, because I have discerned

What thou desirest ; for since Greeks were they

Thy words might possibly by them be spurned.”
Soon as the flame had come upon its way

To where my Teacher thought fit time and place,

I heard him speaking after this wise say : 78
“ O ye two held within one flame’s embrace,

If while I lived I did aught to commend

My merits much or little to your grace,
When in the world my lofty verse I penned ;

Move not away till one of you has told

Whither he wandered lost, his life to end.” 84
The larger horn that curled that flame so old

Began to shake and give a murmur vent

Like to a flame on which the wind lays hold.
Then with its top now this now that way bent,

As though it were a tongue for speaking prone,

It threw a voice out and said, “ When I went 90
From Circe, who in her seclusion lone

Me near Gaeta kept, beyond a year,

Before Aneas made that name its own,
Nor cherished son, nor aged father dear

To filial heart, nor love to consort due,

That should have brought Penelope good cheer, 96
Could quell the longing that within me grew,

Experienced in the world’s concerns to be ;

The vices and the virtues men pursue ;

 
Canto XXVL] INFERNO. 145

And I launched forth on the deep open sea

With but one bark and the attendant train

Of those few who had not deserted me. 102
I saw this shore and that, as far as Spain,

Morocco, and the isle Sardinian show,

And the other isles laved by that girding main.
Age had made me and my companions slow

When to that narrow strait we came that bore

The landmarks Hercules set up, that so 108
Men might not seek beyond them to explore ;

I now left Seville lying on the right,

And had passed Ceuta on the left before.
¢ Brothers,” I said, ‘ who have arrived in spite

Of hundred thousand perils at the west,

Let the remaining vigil’s so swift flight 114
To which your faculties are still addressed

Not have denied to it experience,

Sun-guided to the world by none possessed.
Ye spring from worthy seed, remember whence ;

Ye were not made to live as does the brute,

But to seek virtue and intelligence.’ 120
With this short speech I rendered so acute

The zeal of my companions for the way,

That I could scarce have checked then its pursuit.
And having turned our poop on dawning day,

We of our oars made wings for our mad flight,

While ever to the left our progress lay. 126
The other pole displayed now to the night

Its every star, and ours had sunk so low

That “twas not above Ocean’s floor in sight ;
Five times was kindled, as oft ceased to glow

The light that gave the moon her nether sheen,

Since we began that arduous course to go; 132
When, hazy through the space that lay between,

Appeared a mountain, of such height methought,

As I had never in another seen.
This sight first cheered us, but soon sorrow brought,

Because a whirlwind from the new land rose,

In which the vessel by the forepart caught 138

 
 

a

146 : INFERNO. [Canto XXVI.

Whirled thrice with all the waves beneath its blows ;
At the fourth impact the poop upwards flew
And down the prow sank, as Another chose,
Until the sea had closed o'er all our crew.”

 

NOTES TO CANTO XXVI.

l. 7.—The belief that dreams come true which are dreamt ‘near the
dawn, again expressed in Purg. ix. 13-18, was derived from the ancients.

‘“ Namque sub Auroram, jam dormitante lucerna,
Somnia quo cerni tempore vera solent.”
Ovid, Heroid. xix. 195.
¢¢ Vetuit tali me voce Quirinus
Post mediam noctem visus quum somnia vera.”
Horace, Sat. i. 10. H. 32, 33.

1. 9.—The disasters which came upon Florence in 1304 are prophetically
referred to, viz. the contests between the Bianchi and the Neri; the great
fire which destroyed nineteen hundred houses, among them that of the
Cavalcanti ; and the fall of the Carraia, a wooden bridge over the Arno,
by which many were drowned. These may be supposed to have rejoiced
the jealous neighbouring town, Prato, not to mention others more distant.

1. 18.—Compare Purg. iv. 33.

11. 26, 27.—In the summer, when there is most sunshine.

1. 34.—Elisha (2 Kings ii.).

1. 42. —The sinners shut in these flames are Evil Counsellors.

1. 53, 54.—The flame of the funeral pile on which Eteocles and
Polynices were burnt is said to have divided, as if in token of their enmity
while living.

Il. 58-60.—The ambush in the wooden horse caused Troy to be taken,
and Zneas to go forth from it to become the ancestor of the Romans.

1. 61.—Achilles was in hiding at Scyros, disguised in woman’s dress,
at the court of Lycomedes, father of Deidamia ; when Ulysses found him
and enticed him away to the siege of Troy, by telling him of an oracle
that the city could not be taken without him, but omitting the conclusion
of it, which was that he would die there (see Purg. ix. 37-39).

1. 63. — Ulysses and Diomed (Tydides) together stole the Palladium, or
statue of Pallas, from Troy :—

¢¢ Tydides sedenim, scelerumque inventor Ulysses,
Fatale aggressi sacrato avellere templo
Palladium, caesis summa custodibus arcis,

Corripuere sacram effigiem.”
Virg. Zn. ii. 164-167.

 
INFERNO.

1 Sa, The Ania.
1 93.—/Eneas named the piace after hi nurse Caieta Varg. Zn. vii.
2). a ; :
1. 107.—The Straits of Gibraltar, with the Pillars of Hercules. i
I. 117.—The southern hemisphere, supposed in Dante’s time to be
overed with water.
1. 127-120. —They were past the Equator.
~ L 133.—This was the Mountain of Purgatory, at the exact antipodes
of Jerusalem (Inf. xxxiv. 112-115; Purg. iv. 68-71). :
‘1 141.—‘‘ Another ” (“altrui ”) is God.

 
 

INFERNO. [Canto XXVIL

CANTO XXVII.

SINS OF BESTIALITY.

CIRCLE VIII, OR MALEBOLGE: THE FRAUDULENT WITHOUT

BREACH OF FAITH.
Bolgia (viil.) : Evil Counsellors.

Another Spirit, addressing Virgil from the midst
of its enveloping flame, inquires if ils country,
Romagna, is at peace or at war. After informing
it as to this, Virgil asks it to say who it is. [It
acknowledges itself to be Guido da Montefeltro, and
relates that his evil counsel to Pope Boniface VIII. is
the cause that he is punished herve, notwithstanding
that Pope's absolution.

THE flame now pointed upwards, straight and still
Through ceasing speech, and on its way now went,
Parting from us with the sweet poet’s will ;

When a confused noise, from another sent,

That came behind us, made us turn our eyes
To where the pointed summit gave it vent. 6
As the Sicilian bull’s first bellowing cries
Rose from the wail of him—and this was right—
Who moulded with his file its shape and size;
Its roar the voice of the afflicted wight,
So that albeit ‘twas but a brazen show,
Pain in right earnest seemed through it to smite: 12

Thus as they found not any way to go,

Or outlet where the flame’s crest towering glowed,
Into its language changed the words of woe.

But after that they had achieved their road
Up through the point by that vibration stirred
Which the tongue in their passage had bestowed, 18

‘O thou at whom I aim my voice,” we heard
Pronounced, “and who but now in Lombard speech
Didst say, ‘ Now go, I ask no further word,’

 
 

Canto XXVIL] INFERNO. 149

Though haply somewhat late thy side I reach,

Be thou not irked for talk with me to wait,

Whom thou seest burn, yet irked not to beseech. 24
If into this blind world thou just of late

Art fallen from that Latian country bright

From whence I reckon all my sinful state,
Say if Romagna’s sons keep peace or fight ;

For I was of the mountains there, between

Urbino and where Tiber cleaves the height.” 30
I still stood downwards bent, for listening keen,

When, as my Leader touched me on the side,

He said, “Speak thou, a Latian here is seen.”
I had a ready answer to provide,

And therefore without pause began to say ;

“0 soul that here below art doomed to bide, 36
Neer thy Romagna was, nor is to-day

Without war in her tyrants’ ponderings,

But I have left there now no open fray.
Its long years’ fortune to Ravenna clings ;

The eagle of Polenta brooding there

Covers Cervia with his ample wings. 42
The land that erst had the long proof to bear,

And in ensanguined heaps the Frenchmen slew,

Again is found in the green clutches’ care.
Verruchio’s old mastiff and the new

Who gave Montagna cause to rue their sway

Make their teeth augers where they use to do. 48
TLamone’s and Santerno’s towns obey

The white-laired lion ; he who changes sides

And says his summer friends in winter nay.
And she whose flank is bathed by Savio’s tides

E’en as she ’twixt the plain and mount doth dwell

'Twixt tyranny and a free state abides. 54
I now entreat thee who thou art to tell ;

Be not more harsh than others were before,

So may thy name still in the world stand well.”
After the flame had made awhile a roar

As wont, its sharp point here and there it swayed,

And then in this wise let its speech outpour : 60
150

INFERNO. [Canto XXVII.

“If I believed that my reply was made

To one who €’er could to the world return,

This flame without more flickerings had stayed.
But since none from this deep, if truth I learn,

Ever returned alive, at thy desire

I answer, nor fear infamy to earn. 66
A man of arms, and then a corded friar

Was I, and thought to make amends thus girt ;

And that thought would have had effect entire,
Save for the grand priest—may he come to hurt—

Who sent me back to sins I would resign ;

How so and wherefore, hear me now assert.  . 72
While I made in a living form combine

The bones and flesh I from my mother drew,

The fox’s not the lion’s deeds were mine.
All stratagems and covert ways I knew,

And made such deft employment of their art

That fame thereof far as the world’s end flew. 78
When I perceived that I had reached that part

In my life’s course when each on lowering sail

And drawing in the ropes should set his heart ;
What pleased me first, then made my pleasure fail,

And, to repentance and confession brought,

I should, poor wretch, have found it of avail. 84
The prince of the new Pharisees who sought

The chance of war close to the Lateran,

Which with no Saracens or Jews was fought ;
For each one of his foes was Christian,

At Acre’s conquest none of them was nigh,

Nor traded in the Soldan’s land a man ; 90
His sacred orders and his office high

Not in his own case heeded, nor in mine

‘That cord, whose wearers grew more lean thereby :
But, as begged of Silvester Constantine

To cure him, leprous on Soracte’s side,

So from my skill asked this one medicine 96
To cure him of the fever of his pride :

Besought my counsel, and I held my tongue,

For drunkenness seemed from his words implied ;
 

Canto XXVIL] INFERNO. 151

Then said, Let not thy heart by doubt be wrung.

I up to now absolve thee : let me hear

How Penestrino may to earth be flung. 102
I can close Heaven and set its entrance clear,

As thou dost know ; each with a separate key,

Both which my predecessor held not dear.’
These weighty arguments persuading me

That silence would be my worst course of all,

I said, ¢ Since, Father, I am cleansed by thee 108
Of that sin into which I now must fall,

Long promise coupled with performance short

Shall make thee triumph in thy lofty stall.’
Me, when I died, St. Francis came and sought :

But one of the black cherubs said ‘ Forbear

To take him, nor let wrong on me be wrought. 114
Down 'mid my servitors he must repair,

Because he gave the counsel fraudulent,

From whenceforth I have kept close at his hair.
For none can be absolved save he repent ;

Nor can repentance and desire agree

Because their contradiction mars consent.’ 120
O how I shook myself, ah, woe is me !

When seizing me he said, It scaped thy mind,

Perchance, that I might a logician be.’
To Minos he then carried me, who twined

Eight times around his stubborn back his tail,

And biting it in fury said, ¢ This kind 126
Of sinner is of those the fire must hale.’

Whence, where thou seest me, to perdition drawn

Am I, and going in such garb bewail.”
When he had thus through his narration gone

The dolorous flame in parting motion swayed,

Twisting and brandishing its sharpened horn. 132
I and my Leader passing onwards made

O’er the rock up to a fresh arch our road ;

That spans the foss wherein the wage is paid
To those who, sowing discord, earn their load.
Be PNE TP TO or eT FOR Lo or FL a oer gy)

 

152 INFERNO. [CAnto XXVII.

NOTES TO CANTO XXVIL

1. 7.—The brazen bull made by Perillus for Phalaris, the tyrant of
Sicily, and which was so constructed that the cries of a victim within it,

as it was made red hot, resembled the bellowings of a real bull. Phalaris _

made his first experiment with it upon Perillus himself :—

¢¢ Neque enim lex aequior ulla
Quam necis artifices arte perire sua?”
Ovid, De Arte Amandi. i. 655-656.

1. 20.—* With Lombard speech ” (see note to Inf. ii. 57.)

1. 21.—* Now,” ‘“issa > (see note to Inf. xxiii. 7.)

1. 29.—The speaker is Count Guido of Montefeltro.

ll. 40-42. —-Guido da Polenta, lord of Ravenna and Cervia, one of
Dante’s chief protectors in his exile, bore an eagle for his coat of arms.
Cervia is about fifteen miles from Ravenna.

11. 43, 44.—The town of Forlì, which in 1282 stood a long siege by the
French, and ultimately defeated them with great slaughter. This was
done under the sway of the Guido da Montefeltro to whom Dante is
speaking. In 1300, Forli was under the rule of Sinibaldo Ordolaffi, whose
crest was a lion vert—the ‘“ green clutches ” of 1. 45. : |

ll. 46-48. —The ¢‘ mastiffs ” are the Malatestas of Rimini, who took
their title from Verruchio, a castle of theirs. The father Malatesta is the
old mastiff, his son Malatestino the young one. They murdered Montagna
de’ Parcitati, the leader of the Ghibellines at Rimini. Malatestino had
but one eye, as is mentioned in Inf. xxviii. 85.

1. 49-51.—Faenza is the city of the river Lamone ; Imola that of the
river Santerno (see note to Inf. xviii. 61). They were under the sway
of Machinardo Pagani, whose arms were a lion azure on a field argent.
‘He was nicknamed ‘Il Demonio ” (see Purg. xiv. 118). :

I. 52.—Cesena is the town upon the river Savio.

1. 67.—‘“ A corded friar ”—that is to say, a Cordelier, one of the order
of St. Francis.

1. 70.—¢¢ The grand priest,” Pope Boniface VIII.

11. 79-81.—See the passage in the Convito (iv. 28), cited in Cary’s note
here, which contains the same metaphor as to the duty of man on the
approach of old age®

1. 85.—Pope Boniface VIII. was at war with the Colonna family at

Rome, and in 1297 laid waste their houses near the Lateran. In the

following year, he followed the advice of Guido da Montefeltro, as men-
tioned in the text, and so got possession of and razed their stronghold,
Penestrino (Palestrina).

1. 89.—Acre had been retaken from the Christians by the Sultan in
1291, not without help from some of them trading there.

11. 94, 95.— Silvester was the first Pope (see Inf. xix. 117; Par. xx. 57).
Mount Soracte is north of Rome, and now called Monte San Silvestro.

   

i
3
i
3

 
one s a Celestino V. (see Inf. iii. 60).
IL 112-1 14.—The contest between St. Francis and the “¢ black cherub ”
the soul of Guido finds a CE in that of the good and bad angels
N 104-108).

 
 

INFERNO. [Canto XXVIII.

CANTO XXVIII.

SINS OF BESTIALITY.

CIRCLE VIIl.,, OR MALEBOLGE: THE FRAUDULENT WITHOUT

BREACH OF FAITH.

Bolgia (ix.) : Schismatics.

The Ninth Bolgia is found to contain the sowers
of Scandal and Schism, who are either cleft asunder
or otherwise terribly mutilated. Mahomet, Pier da
Medicina—who points out Curio the Roman who
induced Cesar to cross the Rubicon—and Mosca,
speak to Dante, and are followed by the apparition of
Bertram de Born, holding its head at arms length
above its body, to relate the cause of their severance.

WHo ever, e’en in words from trammels free,

Could fully of the blood and wounds relate

Which I now saw, oft told though they might be !
Shortcoming would assuredly await

Each tongue, by reason of our speech and mind

Which have too little sense for lore so great. 6
Were all the people once again combined

Who erst upon Apulia’s fateful soil

Grieved for the blood their streaming veins resigned,
Thanks to the Romans, and that war's long broil

Which, as unerring Livy’s story shows,

Made of the rings so vast a heap of spoil ; 12
And they who underwent the smart of blows

In combating with Robert Guiscard done;

They, too, whose gathered bones still find repose
In Ceperan, where each Apulian

Played false ; and they of Tagliacozzo’s fight

Which old Alardo without weapons won; 18
And showed their limbs, some pierced, some lopped out-
right,—

"Twould be as naught to rival the extent
Of the ninth Bolgia’s miserable plight.

 
 

Canto XXVIIL] INFERNO. 155

Never did cask so huge a rift present

From loss of mid or side stave, as had sprung

In one I saw from chin to hind parts rent. 24
Dangling between his legs his entrails hung ;

I saw the midriff show, the foul bag yawn,

Which turns whate’er is eaten into dung.
While all my looks to gaze at him were drawn,

He eyed me, baring with his hands his breast,

Then said, “ Now see in what wise I am torn ; 30
See Mahomet, how maimed he stands confessed.

Ali goes weeping—I am in his rear—

With his face cloven through from chin to crest.
And all the others whom thou seest here

Made seeds of scandals and of schism grow,

While living, and are therefore cleft so sheer. 36
A devil is behind, who cleaves us so

With cruel stroke ; the cutting of whose blade

Each of this ream again must undergo
When we have circuit of the sad way made;

Because the wounds close up ere he renews

His blows on each repassing in parade. 42
But who art thou, that on the rock dost muse,

Perchance to put off going to the pain

Judged thee in measure as thy sins accuse?”
“Death hath not reached him yet, nor is he ta’en

By sin to torment,”—thus my Master said ;

“ But, to make full experience his gain, 48
"Tis fit that I should be his guide, though dead,

Downwards throughout this Hell from round to round :

And these my words to thee of truth are bred.”
More than a thousand at this speech’s sound :

Halted within the moat to gaze at me,

Forgetting torture ; so did he astound. 54
“Tell Fra Dolcino then, thou who wilt see

Perchance in a brief space the sun’s bright glow,

If he would not soon here my follower be,
To arm himself with food, that stress of snow

Cause not the Novarese to win the day,

Which would not easily be gained, save so.” 60
156

 

INFERNO. [Canto XXVIII.

When he had poised one foot to go his way

Mahomet addressed me in the words I quote;

Then put it to the ground to end his stay.
Another who was pierced through in the throat,

And had his nose shorn right up to the eyes,

And who had but one sole ear left to note, 66
Halting to gaze, like others, with surprise,

Was first with open gullet to begin,

Which was all crimson in its outward guise ;
And said, “ O thou who art not doomed by sin,

And whom above in Latian land I've seen,

If too great likeness cheats me not herein, 72
Keep Pier da Medicina’s memory green

Shouldst thou return where the sweet sloping plain

To Marcabd doth from Vercelli lean ;
And being there, to Fano’s worthiest twain,

Guido and Angiolello too, make known

That if prevision here be not in vain, 78
Forth from their vessel they will both be thrown ;

And, near Cattolica, for trust in guile

Of a fell tyrant with their lives atone.
Far as from Cyprus to Majorca’s isle

Neptune ne’er had so foul a crime in sight,

Wrought by Argolic race or pirates vile. 84
That traitor, with but one eye’s vision bright,

Who sways the land on which one with me now

Could wish his eyes had never chanced to light,
Shall lure them to a parley, then know how

To so contrive that at Focara’s wind

They shall not need to put up prayer or vow.” 90
And I to him, “ Point out to me defined

If thou wouldst have me take up news of thee,

Who is the one with a sight-saddened mind.”
Then to one’s jaw who bore him company

He stretched his hand, and opened his mouth wide :

“ This one,” he said, “ who does not speak, is he. 96
He, exiled, set all Caesar’s doubts aside,

Affirming that the man who is prepared

Ever with loss waits for what may betide.”
 

 

Canto XXVIIL] INFERNO.

Ah! how bewildered in his looks and scared,

With tongue dissevered from his throat clean gone,
Was Curio, who in speech so greatly dared.

And one, from whom both of his hands were shorn,
Lifting the stumps athwart the murky air,

So that the blood made his face all forlorn,

Said, “In remembrance Mosca too thou’lt bear,
‘Who said, alas! ¢ A thing done has a head;’
Words that an ill seed for men Tuscan were.”

¢« And through which,” added I, “thy sect is dead.”
Whence he, accumulating woe on woe,

Like one whom sorrow has demented fled.

But I remained to look at the troop go,

And saw a thing of which I should have fear
Merely to tell, without more proof to show ;

If it were not that conscience gives me cheer,

The good companion that emboldens man,
Beneath the mail of feeling itself clear.

I saw, in sooth, and still I seem to scan
A bust without a head advancing there,

As did the others of the mournful clan.

It held the severed head grasped by the hair,

From the hand swinging, as a lantern might,

Which gazed at us and said, “ Ah! how I fare.”
It of itself made to itself a light,

And two in one and one in two were they;

How this can be He knows who wills that plight.

Right to the bridges foot it took its way,

Then raised the arm with the whole head on high,
Closer to bring the words that it would say ;

Which were, “ Now see what grievous doom have I,
Thou who goest, breathing still, to view the dead!
See if aught other with its pains can vie.

And that thou mayst with news of me be sped,
Know I am Bertram de Born named, and he
By whose bad counsels the young king was led.

Father and son were set at strife by me.

Ahitophel’s vile goads made not more wide
A breach ’twixt Absolom and David be.

157

102

108

114

120

126

132

138
  

158 INFERNO. [Canto XXVIII.

Because I parted persons so allied,

I carry parted my own brain, alas !

From its life’s springs, which in this trunk abide.
Thus retribution comes in me to pass.”

 

NOTES TO CANTO XXVIII

1. 1.—¢ Words from trammels free,” Z.e. prose.

1. 8.—¢¢ Fateful soil.” So called because of the vicissitudes of fortune
which it experienced. This is Landino’s interpretation, and I think that
both in this passage and in Inf. xxxi. 115, it is the right one.

ll. 10-12.—Two wars are probably referred to: first, that waged by
P. Decius and the Romans against the Apulians, as described in Liv, x.
15, when two thousand of them were slain at the battle of Maleventum ;
secondly, the second Punic war, in which, at the battle of Canna in
Apulia, Hannibal defeated the Romans with enormous slaughter, and
gathered from the dead bodies, according to some accounts, three-and-a-
half bushels of gold rings (Liv. xxiii. 12). Hannibal ultimately ended his
life by taking poison which he kept concealed in his own ring, which
Juvenal fitly calls (Sat. x. 165)—

¢¢ Cannarum vindex ac tanti sanguinis ultor
Annulus.”
The reading °‘Trojani,” instead of ‘ Romani,” in I. 10 seems to me
inadmissible.

11. 13, 14.—Robert Guiscard, the Norman conqueror of Southern Italy,
died in 1110. Dante sees his glorified spirit in Paradise (Par. xviii. 48).

1. 16.—In the battles, first at Ceperano, and then at Benevento, a few
days later, Charles of Anjou defeated Manfredi, King of Naples, in 1265,
through the treachery of the Apulians. Manfredi was slain. This disaster
is related by himself in Purg. iii.

1. 17.—The battle of Tagliacozzo in the Abruzzi was fought in 1268 by
Charles of Anjou against Manfredi’s nephew, Curradino, or Conradino, a
mere stripling. Charles gained the victory by the strategy of Count Alardo
di Valleri, in causing him to keep a portion of his forces in reserve till
Conradino’s troops had defeated and were scattered in pursuit of the rest.
Charles put young Conradino to death and became king of Naples (Purg.
xx. 68).

1. 21.—The ninth Bolgia contains Schismatics in religion, and such as
had sown strife between those whom Nature meant for friends. These
are here split up, rent, and wounded, themselves.

1. 32.—Ali was the son-in-law, nephew, and successor of Mahomet.

1. 39.—To call the company of sinners a ‘“ ream ” is a bold metaphor.
Compare I Sam. xxv. 29, where Abigail says to David : ¢‘ The soul of my
Jord shall be bound in the bundle of life with the Lord thy God.”

 
 

 

Canto XXVIIL] INFERNO. 159

1. 55-60.—Fra Dolcino in 1305 went about in Piedmont preaching
community of goods and of wives, and declaring that he ought himself
to be Pope, while he reviled the Pope and the cardinals and prelates of
the Church. He got together about three thousand followers of both
sexes, but after two years was in 1307 pursued and defeated by the men
of Novara, as here predicted, and taken prisoner, together with his com-
panion, Margaret of Trent. They were both burnt at the stake at
Vercelli, Dolcino having first been mangled by red hot pincers.

1. 73.—Medicina is a town in the territory of Bologna. The Pier
here mentioned stirred up dissensions between his own citizens, and also
between Guido da Polenta of Ravenna and Malatestino of Rimini.

1. 75.—The plain of Lombardy stretches for two hundred miles from
Vercelli to Marcabo near the mouth of the Po.

11. 76-9o.—Guido del Cassero and Angiolello da Cagnano, of Fano,
were invited by the one-eyed tyrant Malatestino da Verruchio (Inf. xxvii.
46) to meet him at Cattolica, a place on the Adriatic between Rimini and
Pesaro ; and were by his orders thrown by the sailors out of their vessel
and drowned as they were approaching the shore.

I. 89.—Focara was a mountain near Cattolica, feared for the dangerous
winds that blew from it.

1. 102.—Curio, a banished Roman tribune, joined Caesar in his camp
on the Rubicon, and persuaded him to cross the river and thus declare war
upon Rome. Lucan (Phars. i. 281) makes him say—

¢ Tolle moras, semper nocuit differre paratis.”

Rimini, the ancient Ariminum, was the first place reached on the other
side of the river.

1. 106.—Mosca, of the Uberti or the Lamberti family of Florence,
counselled the Amidei to avenge the slight put upon them by Buondel-
monte in breaking his promise of marriage to a lady of their family, by
murdering him ; saying, ‘The thing once done, there is an end of it”
(see Par. xvi. 140-147). This gave rise to the Guelph and Ghibelline
struggles in Florence. It took place in 1215.

11. 115-117.— Compare Milton, *‘ Comus,” 210, 211 :—

¢¢ The virtuous mind that ever walks attended
By a strong-siding champion Conscience.”

1. 134, 135.—Bertram Born, lord autefort in Guienne, was
bot ToT ani azoto doge He wus lungs of wer with Bs sally
bours, including Richard Cceeur de Lion when he was Count of Poitou.
The * young king ” is Prince Henry, son of King Henry II. of England,
whom Bertram aided to rebel against his father, in which rebellion he lost
re e GI

The reading ‘‘ Re Giovane,” “young king,” instead of “ Re Giovanni,”

¢ King John,” is undoubtedly right (see Longfellow’s note to 1. 135).
Il. 137, 138.—See 2 Sam, xvii. I, 2.

 

 
 

160 INFERNO. [Canto XXIX.

CANTO XXIX,
SINS OF BESTIALITY.

CIRCLE VIII.,, OR MALEBOLGE : THE FRAUDULENT WITHOUT
BREACH OF FAITH.

Bolgia (ix.): Schismatics. Bolgia (x.) : Counterfeiters.

Dante justifies himself to Virgil for casting linger-
ing looks on the Ninth Bolgia, having recognized in it
a kinsman, Geridel Bello. Virgil leads him onwards
to the arch from which the Tenth and last Bolgia is
descried. It is filled with wretches in every stage of
disease and loathsomeness. These are the Counter-
Jeiters—those who occupied their lives in shams, or
falsehood ; the first to present themselves being two
alchemists, Griffolino of Arezzo and Capocchio of
Siena, afflicted with leprosy.

THE many folk and various wounds they bore

Had put my eyes in such inebriate plight

As made them long to stay while tears ran oer;
But Virgil said, * What now attracts thy sight?

Why does thy vision ever there below

On the sad mutilated shades alight? 6
In other Bolgias thou didst not so.

Think, if thou look’st their counting to complete,

That twenty-two miles round the valley go ;
The moon already is beneath our feet,

The time conceded us is now not great,

And thou hast other sights than this to meet.” 12
¢ If thou hadst borne in mind,” I answered straight,

“ The reason why my looks were thither bent,

Perchance thou wouldst have let me longer wait.”
Meanwhile upon his way my Leader went,

I after him, now making my reply,

And further adding, In that cavern pent 18

 
Canto XXIX.] INFERNO. 161

On which I kept so vigilant an eye

Methinks a spirit of my blood is fain

To mourn the sin which down there costs so high.”
Then said the Master, Henceforth ne’er again

Let thy thought glance on him ; be thy heed claimed

By other things, and let him there remain ; 24
For from the bridge’s foot I saw he aimed

Strong threats at thee with pointing finger cast,

And heard him Geri, son to Il Bello, named.
Thou wast then all absorbed in thought kept fast

On him who once held Altaforte ; hence

Thou didst not look that way, and so he passed.” 30
“O leader mine, the death by violence

That is not yet avenged for him,” I said,

“ By any partner in the shame from thence,
Made him disdainful ; therefore off he sped

Without addressing me, as I suppose ;
~ And so more pity for him in me bred.” 36
Thus we talked on, to where the cliff first shows

The other valley ; if but the light’s ray

Were brighter, ’twould its utmost depth disclose.
Arrived o’er the last cloister on our way

Through Malebolge, so that well in view

There could appear to us its brethren lay, 42
Shafts of diverse lamentings at me flew,

Which had their barbs steeled with compassion’s thrill ;

Whence o’er my ears my shielding hands I drew.
Such pain as there would be, should all the ill

That Valdichiana’s hospitals supply,

With all Maremma’s and Sardinia’s fill 48
A moat down to September from July,

Such was there here ; whence came a stench as rank

As comes of wont from limbs that mortify.
We now descended to the furthest bank,

Still leftwards moving, of the crag’s long pier.

And then my sight more penetrating sank 54
Into the depths where from all error clear

Justice, the handmaid of the Lord on. high,

Tortures the counterfeiters she notes here.
162

 

INFERNO. [Canto XXIX.

I think no greater sorrow met the eye

From all ZAgina’s populace infirm

When the air teemed with such malignity 60
That living things, down to the little worm,

All fell, and then the ancient people’s breed-—

So runs the tale to which the bards hold firm—
Renewed itself by means of emmets’ seed ;

Than ’twas to see within that valley black

Heaps of wan spirits upon heaps succeed. ~~ 66
This on the belly, that upon the back,

They lay, one of the other, and a third

Shuffled on all-fours o’er the mournful track.
We went on step by step without a word,

Gazing and listening to the sickly crew

Who could not raise the limbs they vainly stirred. 72
I saw sit leaning on each other two,

As pan is leant to warm upon pan’s side,

From head to foot with scabs bespotted through.
And never saw I currycomb so plied

By groom for whom his lord waits, or by one

Who much against his will awake must bide, 78
As each among them let his nails’ bite run

Oft o'er him ; so the mighty rage prevails

Of that itch which relief save this has none.
And the scabs were as down-drawn by the nails

As a knife strips a bream of its array,

Or other fish which has still larger scales. 84
“0 thou who dost thyself with fingers flay,”

My master preluded to one of those,

¢ And mak’st them oft the part of pincers play,
Tell me if any Latian shares their woes

Who are in here ; so may thy nail keep fit

For this its work through ages without close.” 90
¢ Latians are we who both thus wasted sit

Here as thou seest,” one weeping made reply.

‘“ But who art thou that askest us of it?”
And he to him, “ From rock to rock do I

This living man as I descend escort,

And mean to show him what in Hell may lie.” 96
 

Canto XXIX.] INFERNO. 163

 

Then they broke up their mutual support,

And each turned trembling where I was descried,

As others did who the words’ echo caught.
While the good Master closely pressed my side,

He said, “ Speak that to them which thou wouldst say.”

And I, beginning, with his wish complied : 102
“So may your memory not steal away

Out of men’s minds in the world yours of yore,

But still be living after many a day,
Say who you are, what country’s name you bore ;

Let not your foul and loathsome pain decide

Your fears against revealing yourselves more.” 108
“I, who was of Arezzo,” one replied,

“To fire through Albero of Siena ta’en,

Am not brought here by that for which I died.
True ’tis I said to him in jesting vein

That I the skill to fly through air had won;

Whence he whose sense was small and will was fain 114
Wished the art shown him, and for reason none

Save that no Daedalus I made him then,

He made one burn me who had him for son.
But of the final Bolgia of the ten,

Since I made alchemy my life’s affair,

Unerring Minos doomed me denizen.” 120
And I said to the poet, ‘“ Was there e’er

A race so vain as is Siena’s bred ?

With whom in sooth the French may not compare.”
The other leper heard me speak, and said

In answer, “ Except Stricca, who took care

To keep his outlay duly limited ; 126
And Niccold, who, in that garden where

Such seed luxuriates, discovered first

The sumptuous use of the clove growing there :
Except the troop, too, ‘midst whom were dispersed

All Caccia d’ Ascian’s vines and noble trees,

And where Abbagliato’s wit was versed. 132
But, to know who against the Sienese

Thus seconds thee, fix on me thy sharp eye,

So that my answering face may give it ease ;
 

164 INFERNO. [CANTO XXIX.

Thou’lt see thus that Capocchio’s shade am I,
. Who metals falsified by alchemy :
Thou shouldst know, if thee rightly I descry, 138
How good an ape of Nature I could be.”

 

NOTES TO CANTO XXIX.

1. 2.—The same idea of inebriety affecting sight (and hearing also) is to
be found in Par. xxvii. 3, 5, and 6.

1. 9.—This Bolgia is just double the circumference of the next and ast
one (see Inf. xxx. 86).

1. 10.—The moon being now under their feet, the sun was over their
heads ; and the time is about midday of the Saturday before Easter. In
Inf. xx. 124-126, the time then indicated by the position of the moon was
about an hour after sunrise of the same morning (see the Diary prefixed to
the Inferno).

I. 19.—‘“So vigilant an eye,” literally, “an eye so at its post” (“a
posta”). The same expression is used of a Shade in Purgatory, which
stands watching the poets (Purg. vi. 58). :

1. 27.—Geri was the son of Dante’s grand-uncle, Alighieri, styled “11
Bello,” ¢“the comely ;” and was, therefore, Dante’s first-cousin once re-
moved. Geri was murdered by one of the Sacchetti family.

I. 29.—¢ Altaforte” is ¢‘Hautefort.” Bertram de Born (Canto
xxviiii. 134) is referred to.

I. 32.—Geri’s death is said to have been afterwards avenged by his
relatives by slaying one of the Sacchetti.

l. 40.—The Tenth and last Bolgia is now reached, containing Counter-
feiters of every description.

1. 42.—The mention of ‘‘ cloister ” in 1. 40 suggests to Dante to call the
inmates of the Bolgia its ¢‘ lay brothers.”

47.—The valley of the Chiana, so called from the stream of that
name, was near Arezzo, and was rendered unwholesome in the summer
heats by the stagnant nature of the water, the river flowing very sluggishly
(Par. xiii. 23).

l. 48.—Maremma was the unwholesome marshy tract on the sea-coast
of Tuscany, whose undrained swamps were the haunts of serpents (Inf.
xxv. 19) and wild beasts (Inf. xiii. 8, 9). See the few pathetic words of
La Pia in Purg. v. 133-136 ; who was taken there to die.

L 53.—“Long ” pier because it crossed all the Bolgias from the cir-
cumference of the Eighth Circle to the central Well, “To the left hand ”
(see note to Inf. xvi. 112). ;

1. 57.—¢ Counterfeiters ” seems to me the nearest English equivalent to
‘‘Falsatori.” ~~ Not Forgers only, but Coiners, Alchemists, Liars, Per-
 

Canto XXIX.] INFERNO. 165

sonators, and False Accusers of others, are included in the meaning of the
word. “Here” means ‘‘ here on earth.”

1. 59-64.—The allusion is to the depopulation of Agina by pestilence,
and the fable of its re-peopling by ants changed into Myrmidons, as related
in Ovid, Metam. vii.

1. 88.—% Latian,” 7.¢. *“ Italian,” as elsewhere.

1. 109.—Griffolino of Arezzo was an alchemist, and therefore (IL
118-120) here. But he was denounced by Albero, the natural son of the
Bishop of Siena, as a dealer in magic, because he failed to keep his promise
of teaching him to fly ; and was burnt alive on that charge.

1. 122.—The Sienese are again alluded to as “gente vana,” in Purg.
xfil. 151.

1l. 125-132.—The exception of Stricca from the charge of extravagance
is ironical, he having been one of the greatest spendthrifts in Siena (see a
similar instance of irony in Inf. xxi. 41). He, Niccolò de’ Salimbeni, Caccia
of Asciano, and Abbagliato de’ Folcacchieri, belonged to a club (the “troop ”
of 1. 130) of twelve young nobles at Siena, called the ‘‘brigata spende-
reccia ”’ (““ spending club”), which is said to have squandered more than
200,000 florins in the ten months that it lasted.

1. 129.—“ The sumptuous use of the clove ” is variously interpreted to
mean either the roasting of pheasants at a fire made with cloves, or the
stuffing them with cloves.

Caccia d’ Ascian sold his lands to raise funds for his extravagance.
Abbagliato, perhaps, contributed more wit than money to the revels.

1. 134.— Compare Inf. xv. 20.

1. 136.—Capocchio, a Sienese, is said to have been a fellow-student in
natural philosophy with Dante. He was burnt at the stake for alchemy,
 

166 INFERNO. [CanTO XXX.

CANTO XXX.

SINS OF BESTIALITY.

CIRCLE VIIL,, OR MALEBOLGE : THE FRAUDULENT WITHOUT
BREACH OF FAITH.

Bolgia (x.): Counterfeiters.

The next Counterfeiters met with here ave those who
personated others for base purposes. Gianni Schicci
and Myrrha represent them. After these, Adamo of
Brescia, a counterfeiter of genuine coin, afflicted
with a terrible dropsy, tells his story. He points
out Potiphar’s wife and Sinon—counterfeiters of the
truth. Sinon strikes him in resentment. He re-
turns the blow, and they wrangle together, till Virgil
rebukes Dante for listening to them.

WHEN Juno on account of Semele

For wrath against the Theban blood was fain,

As more than once before she let them see,
Athamas became so grievously insane,

That when he saw his wife approaching, fraught

On each hand with the load of children twain, 6
He cried, ‘“ Spread me the nets, till I have caught

Lioness and whelps as through the pass they bound.”

And then with outstretched claws unpitying sought
One of them named Learchus, and whirled round

The child, and dashed him down upon a stone ;

And she herself and other burden drowned. 12
So, too, when Fortune made Troy’s pride atone

In dust for daring that had ventured all,

So that the king was with the realm o’erthrown ;
Sad Hecuba in misery and thrall,

When she had seen Polyxena lie dead,

And on the sea-shore had the woe befall 18
To find her Polydorus where he bled,

Barked like a hound, so grief deranged her mind,

With all her sense and understanding fled.
 

Canto XXX.] INFERNO.

But ne'er did Thebes or Troy their furies find
So fierce in onslaught upon any one
In goading beasts, nay, limbs of human kind,
As I beheld two naked, pale shades run
In such wise as with snapping jaws agape
A boar from stye excluded would have done.
One reached Capocchio, and in his neck’s nape
Fastened its fangs, so that in dragging him
It made his belly on the hard ground scrape.
And the Aretine, left trembling in each limb,
Said, “ Gianni Schicchi is that madcap sprite
Who raving on puts others in such trim.”
“So may’st thou “scape,” said I, ‘ the others bite,
Let it not weary thee to tell its name
Before it hence betakes itself to flight.”
And he, “She, wicked Myrrha’s soul, became
Her father’s lover, in long bygone days,

In measure more than rightful love might claim.

She came to sin with him in the like phase,
Making her form another’s counterfeit,
As by the other’s hand, who yonder strays—
The lady of the troop for his to greet—
Buoso Donati’s testament was drawn
In his feigned person, legally complete.”
When the two raving ones had passed and gone
To whom my steadfast eye had been applied,
I turned it on the other evil-born.
One made in a lute’s fashion I descried,
If only he had had the groin cut short
On that which is in man the forked side.
The grievous dropsy that doth so distort
The limbs with humours which it turns to bane
That face and belly do not well assort,
Forced him to let his lips unclosed remain,
As doth the hectic man consumed by thirst
One towards his chin the other upwards strain.
“O ye who in no penalty amerced
Are in the mournful world, I know not why,”
Said he to us; “behold, and hear rehearsed

167

24

30

36

42

48

54

60
168

INFERNO, [CANTO XXX.

The tale of Master Adam’s misery.

I who, alive, of what I wished had fill,

Now, alas! for one drop of water sigh.
The streamlets that adown each verdant hill

Of Casentino into Arno drain,

Through channels which they render moist and chill, 66
Are evermore before me, nor in vain,

Because their image my sap far more dries

Than the ill which makes flesh from my visage wane.
The rigid Justice that doth me chastise,

Draws from the place where my sin’s craft was plied

Means whereby to set more at large my sighs. 72
There is Romena, where I falsified

The coinage with the Baptist’s impress dight,

For which on earth burnt at the stake I died.
But could I see the sad soul here alight

Of Guido, Alessandro, or their brother,

For Branda’s fount I would not give the sight. 78
Already is within there one or other,

If the mad souls tell truth who go around ;

But what avails it me whose limbs cramps smother !
If T were still €’en so far nimble found

As in a hundred years to go an inch,

I should already on the way be bound, 84
Seeking him through this ugly folk, nor flinch

Though for eleven miles round it winds, nor less

Than half a mile would cross it at a pinch.
Through them I share such family’s distress ;

They led me on to strike those florins base,

Which had three carats, weight of spuriousness.” 90
And I, “Who are those two in abject case

Who smoke, as a hand dipped in winter keen,

Lying outstretched where thy right confines face?”
“1 found them here, who motionless have been,”

He answered, “since into this group I rained,

And will be through Eternity, I ween. 96
This, the false quean who Joseph erst arraigned ;

That, Sinon the false Greek, betrayed Troy’s trust ;

They cast such reek, by their sharp fever pained.”

 
ABER

Canto XXX.] INFERNO.

And one of them, who haply took disgust
At being so obscurely mentioned there,
With smiting fist at his hard belly thrust.
It made a sound as though a drum it were ;
And Master Adam struck him on the face
With his arm, seeming not less thews to share,
Saying to him, ‘ Although to move a pace
I am forbidden by my limbs’ bulk dire,
I have my arm still free for such a case.”
He answered, ¢ When thou wentest to the fire
Thou didst not have it in such readiness ;
But, coining, hadst its skill as great and higher.”
The dropsical, “ Herein thou mak’st true guess ;
But thine was evidence from truth more wide,
When urged at Troy the whole truth to confess.”
“If I spoke false, thy coin was falsified,”
Said Sinon ; “I for but one fault am here,
But thou for more than any fiend beside.”
« Keep the horse, perjurer, in memory clear,”
He of the inflated paunch to this replies,

« And rue that it has reached the whole world’s ear.”

169

I02

108

Y14

120

“ Rue thou the thirst wherewith thy cracked tongue dries,”

Said the Greek, ““ and the putrid water rue
Hedging thy belly thus before thy eyes.”
The coiner then, ¢ As it is wont to do,
Thy mouth is gaping for ill talk again ;
For if I thirst, and moisture swells me through,
Thou hast a burning heat and head in pain,
And to lick up Narcissus’ mirror thou
At few words’ invitation would’st be fain.”
I was entirely bent to hear them now,
- When said the Master, “ Look on still, but know
That I almost a strife with thee avow.”
When I perceived him in speech angered so,
I turned to him with shame so keenly hot
As through my memory still sends haunting glow,
As one who dreams of his own harmful lot,
And while he dreams makes dreaming on his care,
Since he would have what is as though ’twere not,

126

132

138
 

170 INFERNO. [Canto XXX,

Such I became, because speech failed me there ;
Desiring to excuse me, and withal
Gaining excuse, though of it unaware.
“ Less shame would for a sin’s ablution call,”
The Master said, “than thine more deeply dyed ;
Rid then thyself of sorrow’s every thrall, 144
And note that I am ever at thy side
Should Fortune chance again to bring thee near
Where folk in similar contention chide ;
For ’tis a low wish to wish this to hear.”

 

NOTES TO CANTO XXX.

1. 1.—Semele, who became the mother of Bacchus by Jupiter, thereby
exciting the wrath of Juno, was a Theban, the daughter of Cadmus.

1. 4, etc.—Athamas was the king of Thebes ; his wife, Ino, the daughter
of Cadmus ; their two children, Learchus and Melicerta. The story, as told
by Dante, is closely taken from Ovid, Metam. iv. 416-561.

1. 16.—See the story of Hecuba in Euripides’s play of that name.

1. 31.—¢“ The Aretine,” Griffolino (Inf. xxix. 109).

1. 32.—Gianni Schicchi, one of the Cavalcanti of Florence, was
wonderfully skilled in counterfeiting the expression of other people, He
was employed on this account by Simon Donati to assume the character
of the latter’s uncle Buoso, who had died, and, being placed in the dead
man’s bed, dictated, in his supposed person, a will leaving all his property
to Simon. For this he was rewarded by Simon by the present of a valuable
mare, “the lady of the troop,” which had belonged to Buoso, and is said
to have been named ¢‘ Madonna Tonina ” (see Il. 42-45). Others say that
Schicchi left himself the mare by the will. ‘‘ Gianni ” here, and ‘“ Vanni”
in Inf. xxiv. 125, are abbreviations of Giovanni—John.

1. 37.—The story of the illicit love of Myrrha for her father, Cinyras,
is to be found in Ovid, Metam. x.

1. 60.—Master Adam of Brescia, a coiner, at the instance of the brothers
Guido, Alessandro, and Aghinolfo, counts of Romena, made spurious coins
to imitate the florins of Florence ; and, being detected, was burnt there
(11. 73-78).

1. 65.—Casentino is in the upper valley of the Arno. It is again
mentioned in Purg. v. 94, not, however, for its streamlets, but for its
impetuous river, Archiano.

1. 72.—Compare Purg. xv. 51. The florin bore the giglio; or lily, on
one side, and St. John the Baptist, Florence’s patron saint, on the other.
The genuine coin contained twenty-four carats of pure gold. They were
first coined in 1252. In Par. xviii. 133-130, Dante makes Pope Boniface

 
 

 

Canto XXX.] INFERNO. 171

VIII. express his devotion to the Baptist, meaning thereby the florins
which bore his image.

I. 78.—The Fonte Branda at Siena was a fountain well-known through-
out Italy. Some, however, think that Dante here alludes to a small fount
of the same name, near the town of Romena mentioned in 1. 73.

1. 86.—See note to Inf. xxix. 9.

1. 97.—Potiphar’s wife.

1. 98.—Sinon the Greek who beguiled the Trojans into admitting the
wooden horse, filled with armed men, into the city, by a false story that it
was an expiatory offering for the theft of the Palladium.

l. 105.—1I take the sense to be that Adamo’s arm was no less strong
than Sinon’s ; for in 1. 108 he boasts that he has the full use of it. Dr.
Carlyle explains it, ‘““ * Not less hard’ and swollen than his (Adamo’s) rigid
paunch.”

1. 126.—Narcissus’ mirror is ¢“ water.” The allusion is to the story that
Narcissus fell in love with his own reflection in the water, into which he
jumped after it and was drowned (see Par. iii. 17, 18).

’
 

172 INFERNO. [Canto XXXI.

CANTO XXXI

THE WELL OF THE GIANTS.
NIMROD. EPHIALTES. ANTZEUS.

The journey through Malebolge ends at the Well
mn its centre ; in and around which Giants are seen
towering. Virgil points out Nimrod, Ephialtes, and
Anteus, who at his request takes the poets in his
arms, stoops with them, and sets them at the bottom of
the Well.

ONE and the self-same tongue first bit me through,
So that it tinged one and the other cheek,
And then afforded me the medicine due.
So had the spear, as I have heard men speak,
Borne by Achilles and his sire, the knack
First sad, and then good recompense to wreak. 6
Upon the wretched vale we turned the back,
Up by the bank that girdeth it around,
Traversing without any speech the track.
Here less than night and less than day was found,
So that my sight but little forwards passed,
But I heard blown a horn whose piercing sound 12
Would have made feeble any thunder-blast,
Which, as I followed counterwise its course,
Caused my whole gaze to be on one spot cast.
After the dolorous rout whereby the loss
Of Charlemagne’s holy enterprise was wrought,
Orlando sounded not with such dread force. 18
My head was thither turned for time but short
When, seeming many lofty towers to view,
¢« Master,” I said, ¢ what land doth this import ? ”
And he to me, “Since thy glance passes through
The glooms for greater space than it can bear,
It haps that then thy fancy holds not true. 24

-
Canto XXXL] INFERNO. 173

 

Thou wilt see well if thou arrivest there,
What cheat from distance the sense has to brook ;
Spur then thyself and quicker onwards fare.”
Then, as endearingly my hand he took,
He said, ¢ Ere we go further, that to thee
The fact may seem to wear a less strange look,
Know thou that giants and not towers they be ;
And, in the well, sunk to the navel, crowd
The bank around with their full company.”
As when a fog dissolves its misty cloud,
Little by little the sight shapes anew
That which the air-engrossing vapours shroud,
So as I pierced the thick obscure air through,
Still nearing more and more the margin’s bound,
My error fled and fear within me grew.
For just as Montereggion is crowned
With turrets wherewith its round walls are dowered,
So o'er the marge that girds the well around
With half their height emergent from it towered
The dreadful giants, the still threatened race,
Whene’er Jove’s thunderbolts from Heaven are showered.
And I already had in view one’s face,
His shoulders, breast, and belly in great part,
And low down by the sides his arms could trace.
Nature in truth in leaving off the art
Which formed such animals did as was meet
To keep such ministers from Mars apart.
And if with whales she loses not conceit, -
And elephants, those subtly who reflect
Hold her more just therein and more discreet ;
For when the reasoning force of intellect
With power and ill-will happens to combine,
Nought men devise can against these protect.
His face seemed long as is St. Peter’s pine
At Rome, and large as it; his limbs all were
In fit proportion to that vast design. 60
So that the bank, girt round about him there
From middle downwards, left so much in show
Of him above it, that to reach his hair

30

36

42

48

54
 

174 ; INFERNO. [Canto XXXI.

Three Frieslanders would vainly boast to go:

For thirty great palms of him I could see

Down from the mantle’s clasp-place stretching low. - 66
“Rafel mai amech zabi almi.”

Thus did the savage mouth begin to bawl,

For which no sweeter psalm would fit psalm be.
My Master, “ Soul whose wits are wandering all,

Keep to thy horn ; and should thy anger rise,

Or other passion, vent it therewithal. 72
Search at thy neck, thou’lt find the thong that ties

And keeps it fastened on, O soul confused,

And see how on thy mighty breast it lies.”
Then said he to me, “ He is self-accused ;

This Nimrod is, through whose device ill done,

The world has not one single language used. 78
Leave we him here nor into vain talk run;

For every language has for him the sound

His has for others, which is known to none.”
We therefore made a longer journey round,

Turned to the left, and in a bow-shot’s space

Another far more fierce and larger found. 84
What master put him in such bonds’ embrace

I cannot tell, but he held fettered fast

One arm in front, the right in rearward place,
By a chain’s windings round about him cast

From the neck downwards over all in sight,

Round which in number up to five they passed. 90
«This arrogant one wished to try his might,”

My Leader said, “against the supreme Jove,

Whence he has merited his present plight ;
Ephialtes named : great did his efforts prove

What time the giants put the gods in fear ;

His arms then brandished he no more may move.” 96
And I to him, “ Id fain, if means are clear,

That of immeasurable Briaréus

My eyes should come to have experience here.”
And he to me, ‘ Thou shalt behold Antéus

Near here, who speaks and whom no bonds enlace ;°

He will to all guilt’s lowest depth convey us. 102

 
 

OaxTo XXXL] INFERNO. ’ 175

 

He thou wouldst see has far more yon his place,

And he is bound and made in this one’s mould,

Save that he more ferocious seems in face.”
Earthquake ne'er seized in such impetuous hold

A tower, to shake it with a force so sore

As his own swift shock through Ephialtes rolled. 108
1 then feared death above all fear before,

And fear alone would have made death my lot

If I had not beheld the strands he wore.
We then made further progress on, and got

To where Antéus full five ells could boast,

Without the head, emerging from the grot. 114
“(Q thou that in the vale proved fateful most,

Which dowered with glory Scipio on the day

That Hannibal fled routed with his host,
Of thousand lions hast ere now made prey ;

And of whom, had’st thou shared the warfare hard

Thy brethren waged, some still believe and say 120
That Earth’s sons then victoriously had warred ;

Place us below, nor to disdain give ear,

There where Cocytus is by cold embarred.
From Tityus and Typhceus keep us clear;

This one can give that at which here you aim;

Then stoop nor curl thy lip up with a sneer. 126
He in the world can still enhance thy fame ;

For he lives and may still long life possess

Unless grace calls him by untimely claim.”
So said the Master ; he with hastiness

Stretched out those hands and grasped with them my

Guide

Whence Hercules had once felt grievous stress. 132
When Virgil felt that he was grasped he cried

To me, “ That I may grasp thee, hither light ; ”

Then of himself and me one bundle tied.
As looms the Carisenda on the sight

Beneath the slant, when over it a cloud

Gives it, in passing, a list opposite ; 138
So, as I watched to see Antéus bowed,

Did he appear to me, and in that hour

I could have wished another road allowed.
3,
  

176 INFERNO. [CANTO XXXI.

But lightly to the depth whose jaws devour

With Judas Lucifer he made us dip ;

Nor longer stayed thus bent down there to cower, 144
And rose as a mast rises in a ship.

 

NOTES TO CANTO XXXI.
1, 4-6.—

¢¢Vulnus in Herculeo que quondam fecerat hoste
Vulneris auxilium Pelias hasta fuit.”
Ovid, Rem. Amor. 47.
So Chaucer, in his ‘“ Squier’s Tale” :—

¢¢ And fell in speech of Telephus the king,
And of Achilles for his queint spere,
For he couth with it both heale and dere.”

And Shakespeare, ‘“ Henry VI.,” part II. act v. sc. I :—

¢ Whose smile and frown like to Achilles’ spear
Is able with the change to kill and cure.”

1. 12.—Or, ¢ But I heard blown on high a horn whose sound.” “Alto”
may refer to the sound or to the place where the horn was blown.

11. 16-18.—The battle of Roncesvalles, in the Pyrenees, A.D. 778, in
which Charlemagne’s host was defeated by the Saracens, in his ‘holy
enterprise ” of attempting to drive them from Spain.

The paladin, Orlando, in despair, blew so loud a blast on his horn that
he burst the veins and sinews of his neck. Charlemagne is said to have
heard it eight miles off, but was dissuaded by the traitor Ganellon (Inf.
xxxii. 122) from going to his assistance ; he representing that the horn was
sounded for Orlando’s amusement only. Sir Walter Scott, in ‘‘ Marmion,”
Canto VI. xxxiii., thus alludes to the story :—

¢¢ Q for a blast of that dread horn
On Fontarabian echoes borne
That to King Charles did come,
‘When Rowland brave and Olivier,
And every Paladin and peer
On Roncesvalles died !”

1. 19.—Some editions read ‘“ alta ” instead of ‘ volta.”

would be substituted for ¢‘ turned ” in this line.
1. 40.—Montereggione is a castle near Siena.
1. 58.—The bronze pine cone, eleven feet high, from the mausoleum
of Hadrian, which in Dante’s time stood in front of St. Peter’s, is now in
the gardens of the Vatican.

If so, ‘“ raised ”

 
 

 

Canto XXXL] INFERNO. 177

1. 64.—The meaning is that three Frieslanders would not, by standing
one upon another, have reached his hair. Compare Purg. x. 22-24, where
it is said that three times the length of a human body would measure the
width of the terrace there mentioned.

1. 67.—Gibberish from Babel.

I. 77.—The building of the tower of Babel.

1. 89,—The chains were wound in five coils round so much of the giant
as was visible above the well.

1. 94.—The giants piled the mountains one on another in the endeavour
to reach the gods in heaven :—

‘““ Ter sunt conati imponere Pelio Ossam
Scilicet, atque Ossa frondosum involvere Olympum.”
Virg. Georg. i. 281, 282.

1. 98. — The ¢“ Centum geminus Briareus ” of Virg. An. vi. 287.

The exigencies of rhyme must here be my excuse for adopting the
Italian forms and pronunciation of the names ‘“ Antéus” and ¢ Briaréus”
(four syllables), instead of the Latin ‘“ Anteeus” and ‘‘ Briareus ” (three
syllables).

Dante’s wish to see Briareus himself is not gratified, but in Purg.
xii. 28 he sees a sculptured effigy of him.

I. 101.—Anteeus is not chained because he did not join in the war
against the gods (Il. 119-121).

Ll. 115.—See note to Inf. xxviii. 8.

1. 115-117.—The valley of the Bagrada, which flows by Zama, near
Carthage, where Scipio defeated Hannibal and gained his surname of
‘¢ Africanus ;”’ where also Antaeus had his cave.

1. 132.—Anteeus was the son of Neptune and Terra (the Earth). ‘When
attacked by Hercules he derived fresh strength every time he was thrown
down, from contact with his mother; so that Hercules, to overcome him,
was obliged to hold him in the air and there squeeze him to death (Lucan,
Phars. iv. 598).

1. 131, 133, 134.—The repetition “grasped ” and ¢‘ grasp ”’ makes the
rapidity of the action more vivid. There is no time for a choice of language.

1. 136.—The Carisenda is one of the two leaning towers of Bologna.
It is more out of the perpendicular than the other, the Asidelli, but less
lofty. I have often watched it in vain to observe the effect of the passing
cloud in making it appear to stoop. It was, however, much higher in
Dante’s time than now ; some of it having since fallen.
 

INFERNO. [Canto XXXII

CANTO XXXII.
SINS OF BESTIALITY.
CIRCLE IX.: THE FRAUDULENT WITH BREACH OF FAITH.

Ring (1) Caina : Traitors to their Kindred. Ring (ii)
Antenora : Traitors to their Country.

The Ninth and last Circle of the Inferno, at the
bottom of the Universe, is filled with a sheet of thickly
frozen ice. It is divided into four concentric rings,
in each of which are Traitors fixed in the ice. Ring (i.)
Caina (named from Cain) contains Traitors to their
Kindred. Camicion dé Pazzi, one of them, names
others who ave with him. In Ring (ii.) Antenora
(named from Antenor of Troy) are Traitors to their
Country, amongst them Bocca degli Abati, whom
Dante treats roughly. Two sinners are seen, frozen
in the same hole, one of whom is devouring the other's
skull.

Hap I of rough and strident rhymes a stock,
Such as would for the dismal hole be meet
Down upon which thrusts every other rock,

I would press out the juice of my conceit
More fully ; but because of none possessed,
I come not without fear the theme to treat. 6

For ’tis no enterprise to take in jest,

To limn the depth of all the Universe,
Nor for a tongue that babbles at the best.
But may those ladies help me in my verse,
Who helped Amphion to build Thebes a wall ;
That the word be not from the fact diverse. 12

O rabble ill-created most of all, ’

Set in the place whereof ’tis hard to tell,
As sheep or goats you had borne milder thrall.
When we were down inside the gloomy well,
Beneath the giant’s feet, and far more low,
And my looks still upon the high wall fell ; 18

 
 

Canto XXXIL] INFERNO. 176

I heard said to me, “ Look how thou dost go ;

So move as not to trample with thy feet

The heads of brethren weary in their woe.”
Wherefore I turned and found my glances meet
| A lake in front and underfoot, which cold

Made seem not water but a glassy sheet. 24
Never did Danube in such thick veil fold

His course through Austria in winter bleak,

Or Tanais under his sky’s chilling hold ;
As there was here ; so that if Tabernich

Had fallen down on it, or Pietrapane,

Not €’en the edge had sounded with a “cricch.” 30
And as the frog pursues its croaking strain

With muzzle out of water, when in dreams

The village girl oft thinks she gleans again ;
So, livid up to where the shame-flush gleams,

The doleful shades had in the ice their place,

Setting their teeth to what a stork’s note seems. 36
They each of them kept downwards turned the face ;

Cold from their mouth, from their eyes sad heart’s care,

Drew proof of their benumbed and mournful case.
When I had somewhat gazed about me there,

I sought my feet and saw two so close pressed

That they commingled on their heads their hair. 42
“Tell me, ye who so each to other’s breast

Are strained, who are ye?” And their necks they bent,

And letting their raised looks upon me rest,
Their eyes, in which mere moisture first was pent,

Brimmed over at the lids, and the frost bound

The tears between them, and denied them vent. 48
Neer did a clamp’s grip wood with wood surround

So strongly ; like two goats did they appear,

Butting each other in their rage profound.
And one, who through the cold had lost each ear,

Still hanging down his face, cried out to me,

“Why thus at us as at a mirror peer ? 54
If thou wouldst find out who these two may be,

The valley whence Bisenzio’s waters wend

Was their and erst their father Albert's fee.

gre ry.
180

 

INFERNO. [Canto XXXII.

They from one body sprang ; from end to end
Caina search, and thou wilt find no shade
More worthy in congealment to be penned.
Not he in whom the hand of Arthur made
A rent through breast and shadow at a blow ;
Focaccia not ; not he whose head is laid
Baulking my sight which can no further go,
And who was Sassol Mascheroni late :
If Tuscan thou, thou who he was must know.
But that thou mayst not make me further prate,
Know I was Camicion de’ Pazzi, who,
Here for Carlino to absolve me, wait.”
I saw a thousand faces then that grew
Doggish with cold : whence shudders me pervade,
And ever will when frozen pools I view.
And as we onwards for the middle made,
Which is the meeting point of every weight,
And I was trembling in the eternal shade ;
Whether ’twere will, or destiny, or fate,
I know not; but as through the heads I pressed
I with my foot struck hard against one pate.
Weeping he cried, “ Why feet on me thus test?
If thou with increased vengeance draw’st not near,
For Mont ’Aperti, wherefore me molest?”
Whence I, “O Master mine, now wait me here,
Until my doubt of this one is allayed ;
Then to what haste thou wilt I will give ear.”
The Leader stopped, and I addressed the shade,
Who still blasphemed as roughly as before ;
“Who art thou, that dost others thus upbraid ?”
“Now who art thou, that goest through Antenore,
Dealing at others’ cheeks blows so severe,”
He said, “as, didst thou live, would be too sore?”
¢ Alive I am; it may to thee be dear,”
Was my reply, “if thou demandest fame,
That thy name should among my notes appear.”
And he to me, “ The contrary I claim:
Get hence, and let me further troubling scape ;
Thy flatterer’s skill in this vale misses aim.”

60

72

78

84

90

96
 

Canto XXXII] INFERNO.

I seized him by the scalp then, at the nape,

And said, “ Befits it thee thy name to say,

Or undergo thy very last hair’s rape.”
And he to me, “Tear all my hair away ;

I'll neither tell thee who I am, nor show,

Should my head bear a thousand times thy fray.”
I had twined his hair now round my hand, and so

Had plucked more than a tuft of it, while he

Continued barking, with his eyes held low ;
When one cried, “ Bocca, what can thy plight be?

Art not content with sounding with thy jaws,

But must bark too? What devil trounces thee ?”
“ Now,” said I, “for thy speech I have no cause,

Accursed traitor ; for to shame thy fate

I'll carry tidings of thee that truth draws.”
“ Away,” said he, “and what thou wilt relate ;

But keep not silent, shouldst thou scape this hold,

Of him whose tongue just moved at such glib rate.
He is bewailing here the Frenchman’s gold :

‘I saw him of Duera,’ thou canst say,

‘There where the sinners feel the pinch of cold.’
To know who else was there, should any pray;

Thou hast beside thee Beccherfa ; he

Who lost his head by Florence cut away.
Gianni del Soldanier I think must be

More yon with Ganellone and Tribaldel,

Who while men slumbered turned Faenza’s key.”
We had now gone away from him a spell,

When I saw two so frozen in one hole

That, as a hood, one head on the other fell.
As men glut bread, whom hunger’s pangs control,

So had the top one’s teeth the other ta’en

Where with the nape the brain unites the poll.
Not otherwise did Tydeus with disdain

Gnaw Menalippus’ temples, than, in fact,

This one the skull and things that there pertain.
“QO thou that show’st by such a bestial act

Thy hate for him on whom I see thee feed,

Tell me,” said I, “ the cause ; upon this pact,

181

102

108

I

La
PR

120

126

132
 

 

182 INFERNO. [Canto XXXII.

That if thy sorrows happened through his deed,

I, hearing who you are, and his sin what,

May still in the upper world requite thy meed, 138
If that wherewith I parley drieth not.”

 

NOTES TO CANTO XXXII.

1. 1.—The Ninth and last Circle of the Inferno is now reached: that
allotted to the Fraudulent who have broken faith, ze. Traitors. This, the
basest kind of Fraud— i

¢ ¢ Forgets that love which we
From Nature draw, and that which added grows,
Whence special confidence begins to be.
Thus in the lesser circle, that which shows
The point of the Universe, where Dis has seat,
Whoe’er betrays wastes in eternal woes.” ”’
Inf. xi. 61-66.

The Traitors are in four divisions, as to which see note to Inf. xi. 16-66,
and the Itinerary prefixed to the Inferno.
ll. 10, 11.—The Muses :—

¢“ Movit Amphion lapides canendo.”
Hor. Carm. iil, Od, xi, 2.

1. 27.—¢¢ Tanais,” the Don.

1. 28.—Tabernich, a mountain in Sclavonia ; Pietrapana, one near
Lucca.

1. 30.—1I retain Dante’s expressive word ““ cricch ;
“ creak.”

11. 31, 32.—This simile of the frog with muzzle out of water has occurred
before in Inf. xxii. 25-27. It is used to indicate a time of heat, during
which the frogs thus cool themselves. Here, it is a summer night that is
referred to. i

1. 34.—Shame is shown in the face. The Shades are in the ice up to
their necks.

1. 55-60.—These two brothers are Alessandro and Napoleone, sons
of Alberto degli Alberti, lord of Falterona, in the upper valley of the
Bisenzio, a stream flowing into the Arno about six miles below Florence.
One of them slew the other.

1. 59.—Caina is the first of the four concentric rings of the Ninth Circle.
It is the one in which Dante now stands, and is allotted to Traitors to
their kindred ; therefore taking its name from the first of such traitors,
Cain.

1. 61, 62.—Mordrec, or, Modred, the natural son of King Arthur,
turned traitor to his father, who, according to the romance of ¢‘ Lancelot of

” nearly akin to our

 
 

Canto XXXII] INFERNO. 183

the Lake,” pierced him through with such a stroke of his lance that a ray
of the Sun passed through the wound and penetrated the shadow of his
body.

1. 63.—Focaccia de’ Cancellieri of Pistoia, whose murder of his uncle
gave rise to the Neri and Bianchi factions there, in 1300; whence they
spread to Florence.

1. 66.—Sassol Mascheroni, a Florentine of the Toschi family, murdered
his nephew for the sake of his inheritance.

1. 68.—Camiccione de’ Pazzi, of Val d’Arno, murdered his kinsman
Ubertino. Carlino, also de’ Pazzi, in 1302 betrayed the castle of Piano
Trevigne in Val d’Arno to the Florentines, after the banished Bianchi and
Ghibellines had defended it for twenty-nine days.

1. 69.—The second division, Antenora, is now reached. It contains
Traitors to their country; and is named from Antenor the Trojan, who
was said to have betrayed Troy.

1. 74.—This line and Inf. xxxiv. 110, 111, show that the law of gravity,
so far as the attraction of the earth upon things on its surface is concerned,
was known long before Newton, though it was reserved for him to discover
that the same law pervades the whole Universe.

1. 81.—The speaker is Bocca degli Abati, the traitor through whom the
Guelphs of Florence were defeated at Mont ’Aperti, in 1260 (see Inf. x. 85).
In the thick of the battle he cut off the hand of Jacopo de’ Pazzi, the
Florentine standard-bearer, and the fall of the flag disheartened the troops,
who were then put to rout.

1. 115-117.—Buoso da Duera of Cremona was bribed by Guy de
Montfort in 1265 to let the French army of Charles of Anjou pass a strong
position near Parma, with the defence of which he had been entrusted by
the Ghibellines, on its way to the south, where it ultimately defeated King
Manfredi. The people of Cremona were so enraged at this, that they
extirpated the whole of the traitor’s family, though he made his escape.

1. 119.—Beccheria of Pavia was abbot of Vallambrosa and legate at
Florence of Pope Alexander IV. The Florentines beheaded him in 1258
for treachery in plotting to bring back the exiled Ghibellines; for which
act of theirs the Pope put the city under ban.

1. 121.—Gianni del Soldanier, a Florentine Ghibelline, is said to have
plotted against his party, and sought to bring himself into power in 1266.

1. 122.—Ganellone was the traitor who prevented Charlemagne from
going to the aid of Orlando at Roncesvalles (note to Inf. xxxi. 18).

Tribaldello de’ Manfredi was himself of Faenza, which he treacherously
opened to the French at night, in 1282.

11. 130, 131.—Tydeus (the father of Diomed) is the third of the ‘Seven
against Thebes,” of whom mention has been made; the others being
Capaneus (Inf. xiv. 63) and Amphiaraus (Inf. xx. 34). He was mortally
wounded by Menalippus, but had strength left to wound him mortally also.
Menalippus having died first, Tydeus had his head cut off and began
tearing out the brains with his teeth ; which so disgusted Minerva, who
was coming to make him immortal, that she left him to die.
 

184

Ring (i.) Antenora : Traitors to their Country.

INFERNO. [Canto XXXIII.

CANTO XXXIII.

SINS OF BESTIALITY.

CIRCLE IX.: THE FRAUDULENT WITH BREACH OF FAITH.

Plolomea : Traitors to their Friends.

Count Ugolino of Pisa, the sinner who is devour-
ing the skull of another, tells Dante the story of the
imprisonment and death by starvation undergone by
himself and his four sons at the hands of that other,
who is the Archbishop Ruggieri of Pisa. The poets
pass from them into Ring (iii) of the Ninth Circle,
Prolomea (named from the Jewish murderer of his
Jather-in-law), in which are Traitors to their Friends.
Frate Alberigo, one of them, informs Dante that he
and Branco D’Oria are here already, though their
bodies are alive and possessed by demons.

THAT sinner raised his mouth from its dire taste
Of that repast, and wiped it on the hair
Of the head which he had behind laid waste.
Then he began, ¢Thou’dst have me afresh bear
The desperate grief that overwhelms my heart
By the mere thought, ere I the tale declare.
“ But if the traitor whom I gnaw may smart
From infamy, the fruit of my words’ seed,
My speech and tears shall jointly do their part.
I know not who thou art, nor how indeed
Thou art come here below, but Florentine
Thou truly seemest as thy talk I heed.
In me Count Ugolino now divine ;
Ruggieri’s, the Archbishop’s shade is this :

Now learn what prompts such neighbour acts of mine.

That, owing to those evil thoughts of his,
I, who had trusted in him, was first ta’en,
Then put to death, no need to tell there is.

 

Ring (iii.)
 

Canto XXXIIL] INFERNO. 185

But that which thou canst not have had made plain,

That is, how cruel a death I had to rue,

Hear, and then judge if he has wrought me bane.
A slender aperture within the mew

Which bears, through me, a title famine-stained,

And in which others must be shut up too, 24
Had oft now shown me moons that came and waned

Seen through its cleft, when an ill dream to me

Unveiled what in futurity remained.
This one, as lord and master, seemed to be

Chasing a wolf and wolf-cubs to the hill

For which the Pisans cannot Lucca see. 30
With hounds, lean, eager, and of practised skill,

Gualandi and Sismondi in his front

Were with Lanfranchi sent to work his will.
Father and sons bore but a brief run’s brunt,

When they seemed tired out, and I saw in thought

Their flanks ripped by the sharp fangs of the hunt. 36
When morn’s precursor my awakening brought,

I heard my sons all sobbing in their sleep,

Who were with me, and they for bread besought.
Cruel thou art, if thou from grief canst keep

At thought of that which my heart bid me fear,

And,—weep’st thou not, at what art wont to weep ? 42
They were awake now, and the hour drew near

At which our food was wont to be conferred ;

And, through his dream, each was of doubtful cheer,
When, down below, the outlet locked I heard

Of the dire tower ; for which cause I set eye

On my sons’ faces, saying not a word. 48
I did not weep, such stone within was I;

But they did weep ; my Anselmuccio too,

‘ Father what ails thee?’ said ; ‘thus gazing why ?’
Still I wept not, nor gave him answer through

That livelong day and the ensuing night,

Until the sun came forth in Heaven anew. 54
Soon as a scanty ray had shed its light

Into the dolorous prison, and I saw

In those four faces my own aspect quite,
186

 

INFERNO. [Canto XXXIII.

On both my hands for grief I set my jaw.

And they upraised themselves with suddenness,

Thinking I did this with intent to gnaw ; 60
And said, ‘Our pain will, Father, be far less

If thou dost eat of us ; through thee we have worn,

And do thou strip off, this poor fleshly dress.’
I calmed then, not to make them more forlorn ;

All dumb through that day and the next we stayed :

Ah! cruel earth, why didst not open yawn? 66
Soon as the fourth day’s light upon us rayed,

My Gaddo at my feet fell stiff and stark,

Crying, ¢ Why, Father, giv'st thou me no aid?’
With this he died ; and as thou dost me mark,

So saw I the three fall down one by one

Between the fifth and sixth day. Blind and dark 72
I then went groping over every son,

And called them three days after life had flown ;

Then grief’s force was by hunger’s force outdone.”
Having thus said, with eyes distorted grown,

He seized again the poor skull with his teeth,

Which like a dog’s were strong upon the bone. 78
Ah! Pisa, shame of those who dwell beneath

That fair land’s sky where “s:” is wont to sound ;

Since neighbour none thy punishment decreeth,
To make at Arno’s mouth a barrier mound

Let both Capraia and Gorgona stir,

That every person in thee may be drowned. 84
For if Count Ugolino bore the slur

That he had of thy castles thee betrayed,

Thou shouldst not have been his sons’ torturer.
Their tender age of all crime guiltless made,

Thou modern Thebes, Brigata, Uguccion,

And the other two whose names the song erst said. go
Onwards we passed, where in the ice are shown

Another folk in rugged swathes enwound,

Not downwards turned, but wholly backwards thrown.
There weeping’s self will have no weeping found,

And grief, that finds a barrier in the eyes,

Turns inwards, to make anguish more abound ; 96

 
 

 

Canto XXXII] INFERNO. 187

For the first tears into a cluster rise,

And like a visor made of crystal fill

"Neath the brow all the socket’s cavities.
And although, as in callous flesh it will,

All feeling, owing to the cold’s extent,

Had ceased to hold stall in my visage still, 102
I now appeared to feel some wind have vent ;

Whence I, ¢“ What, Master, stirs that motion there?

Is not all vapour down below here spent ? ”
And he to me, “ Thou shortly shalt be where

Thy eye will answer this, when into view

Is brought the cause that rains the breeze of air.” 108
And one of those who in the cold crust rue,

Cried out to us, “ O souls of cruelty,

Such that the lowest place is given to you,
My sight from the hard veil that shrouds it free,

That I may vent the grief which swells my heart,

A little, ere the tears refrozen be.” 114
And I, “If wishful for my help thou art,

Tell thy name, and unless I free thy sight

May I to bottom of the ice depart.”
Said he, “I was Friar Alberigo hight;

He of the fruits from an ill garden’s bed,

Whom for my fig a date doth here requite.” 120
“0,” said I to him “now art thou too dead ?”

“1 have no knowledge how my body fares

Up in the world,” he answering me said.
“This Ptolomza such advantage shares

That oftentimes the soul down hither strays

Ere Atropos impels the form it wears. 126
And, that thou mayst more willingly erase

The tears that are as glass upon my face,

Know that as soon as any soul betrays
As I have done, a demon takes its place,

And steals and rules its body, till unfurled

Is all the course of its time's after-space. 132
Itself is into such-like cistern hurled ;

And still perchance the body of the Shade

Behind me wintering here, shows in the world ;
 

188 INFERNO. [Canto XXXIII.

Thou shouldst know this, if down here just conveyed ;

He is Ser Branco D’Oria. Many those

Years are since he was thus in durance laid.” 138
“I think,” said I, ‘thy speech deceptive grows ;

For Branco D’Oria has not yet died,

But eats, and drinks, and sleeps, and puts on clothes.”
“Not yet had Michel Zanche,” he replied,

“To Malebranche’s moat above been sped,

Where boils the pitch in a tenacious tide, 144
Ere this one left a devil in his stead

In his own body and a kinsman’s too,

Who with him brought the treachery to head.
But stretch thy hand out here and, as I sue,

Open my eyes ;” and them I opened not,—

"Rudeness was all the courtesy his due. 150
O Genoese, men without part or lot

In any virtue, and in all vice nursed,

Why are you still upon the world a blot ?
For with the spirit of Romagna worst

I saw one of you such that his deeds drive

His soul into Cocytus, there immersed 156
Whilst still, above, his body seems alive.

 

NOTES TO CANTO XXXIII.

1. 9.—Compare Inf. v. 126.

1. 13, 14.—Count Ugolino de’ Gherardeschi was the chief of the
Guelphs in Pisa; the Archbishop Ruggieri degli Ubaldini being the chief
of the Ghibellines. In 1288, Nino de’ Visconti, Judge of Gallura, in
Sardinia, and grandson of Ugolino, with part of the Guelphs, was com-
peting for the lead in Pisa with him, who had the rest of the Guelphs on
his side, and with the Archbishop, who led the Ghibellines. Ugolino
made a compact with the Archbishop, who aided him to expel Nino from
the city, Ugolino being made lord of it. But the Archbishop soon turned
the people against him, alleging that he had betrayed their castles to the
Florentines and Lucchese who had now leagued with Nino. He was
attacked in his palace, and with two sons and two grandsons (or three,
according to Villani) was taken prisoner. They were confined in a tower
in the Piazza degli Anziani (‘‘ Place of the Elders”) and there, in the
following year, 1289, starved to death as related in this Canto.

 
 

 

Canto XXXIIL] INFERNO. 189

1. 23.—The tower gained from this tragedy the name ‘‘ Torre della
Fame,” ‘ Tower of Famine.”

1. 25.—He was in prison from July, 1288, to March, 1289.

1. 29.—The wolf and cubs are Ugolino and his sons.

I. 30.—The mountain between Pisa and Lucca, Monte San Giuliano.

1. 31.—The hounds are the populace.

1. 32.—Names of Ghibelline nobles in Pisa. .

1. 75.—It is doubtful whether the meaning is that Ugolino then died ;
or that his hunger forced him first to devour the dead, as they had invited
“him to do.

1. 8o—Italy is the land of “si,” as Bologna is that of “‘sipa” (Inf.
xviii. 61).

1 82.—Capraia and Gorgona are small islands at the mouth of the
Arno, which flows through Pisa.

l. 91.—The poets now arrive at the third Ring of the Ninth Circle
of the Inferno, called Ptolomza, from the Ptolemy, the captain of Jericho,
who (1 Maccabees xvi. 11, etc.) invited his father-in-law, Simon the high
priest, with his two sons to a banquet, and when they had drunk largely
slew them. Some think that the Ptolemy who gives the name to this Ring
is the king of Egypt who betrayed Pompey the Great after Pharsalia.

The Ring contains Traitors to their Friends.

11. 115, 116.—This is a pretended deprecation, for Dante knew well that
he would have to go to the bottom (see Inf. xvi. 63).

I. 118.—Friar Alberigo, of the Manfredi family of Faenza, was one
of the Jovial Friars (see note to Inf. xxiii. 103). He was still living at
the d date of the Poem, as appears and is s explained i in | the sequel. Having
quarrelled with some of his Brotherhood, or some say with his brother
and his; son, he invited them to a banquet, having stationed armed men
n in readiness to murder them when he gave the signal by ordering the fruit
to be brought in ; which they did. The fruit of Friar Alberigo” became
proverbial. It is this to which he refers in 1. 119, and the “ill garden ”
Faenza.

1. 120.—That is, “ I am served out.”

1. 126.—Atropos is the Fate who cuts the thread of life :—

¢¢ Clotho colum retinet, Lachesis net, et Atropos occat.”
Ancient verse, cited Lemp. Class. Dict. sub-tit ‘“ Parcee.”

¢¢ Comes the blind Fury with the abhorred shears,
And slits the thin-spun life.”
Milton, Lycidas, 75, 76.
And see Purg. xxi. 25-27.

1. 137.—Branco d’Oria, of the Doria sotly of Genoa, aided by his
nephew, murdered his father-in-law, Michel Zancha: of Logodoro (I. 144,
and Inf. xxii. 98), at a banquet which he gave him.

1L 142, 143.—Inf. xxi, 7, etc.

I. 154.—The worst spirit of Romagna is Friar Alberigo.
190 INFERNO. i [Canto XXXIV.

CANTO XXXIV.

SINS OF BESTIALITY.
CIRCLE IX, : THE FRAUDULENT WITH BREACH OF FAITH.

Ring (iv.) Judecca : Traitors to their Lords and Benefactors.

In Ring (iv.) of the Ninth Circle, Judecca (named
from Judas Iscariot), Lucifer is seen fixed in the
centre of the ice. His appearance is described ; his three
faces ; and his torture of Judas, Brutus, and Cassius.
Dante is carried by Virgil down his shaggy sides, past
the centre of the earth ; and thence by a steep ascent
they reach the surface of the southern hemisphere and
regain sight of Heaven.

“ Vexilla regis prodeunt inferni

Towards us, therefore cast thy gaze in front,”

The Master said, “if thou canst him discern nigh.”
As when a dense fog breathes on us its brunt,

Or night begins our hemisphere to hide,

A windmill shows afar its outline blunt, 6
I then thought such an edifice descried ;

Whereat the wind constrained me back to draw,

Since refuge else was none, behind my Guide.
I was now, as I put in verse with awe,

Where from the covering ice no Shades project,

But shine within it, as in glass a straw. 12
Some are in lying posture, some erect ;

One on his soles, another on his hair;

One, like a bow, doth face to feet deflect.
When we had made such onward progress there,

As that it pleased my Master to display

The creature to me, once of semblance fair, 18
He went from front of me and made me stay ;

Saying, “ Behold Dis, and the place behold

Where fortitude must arm thee as it may.”

 

 
Canto XXXIV.] INFERNO.

How weak I then became and icy cold,
Ask me not, reader, for I cannot write
What in no words soever could be told.

I did not die, nor was left living quite ;

Think for thyself, dost thou some genius share,
What I became, deprived of either plight.

The Emperor of the dolorous realm was there,
Emerging from the ice with half his breast ;
And I can with a giant more compare

Than giant's length can with his arm’s contest.
Judge from this one part’s mould how vast must be
The due proportions that make up the rest.

Were he so fair as hideous now is he,

When he against his Maker raised his eyes,
"Tis fit that he should all woe’s author be.

O, how it seemed to me a great surprise
When his head showed three faces to my sight :
One in the front, and of vermilion dyes ;

The other two, with this one that unite,

Just o’er the middle of each shoulder grew,

191

24

30

36

And they were joined where the crest raised its height. 42

The right appeared ’twixt white and yellow hue;
The left was such to look upon as those

That come from where Nile flows the lowlands through.

From beneath each two mighty pinions rose,
Well fit for such a vast bird to unfold ;
Sails such as these I ne’er saw sea disclose.
No feathers had they, but their form and mould
Were as a bat’s, and these he waved around
So that three winds forth from his presence rolled.
Thence all Cocytus was in frost hard bound.
He wept with six eyes ; down three chins in wake
Of tears came trickling drivel blood-embrowned.
With every mouth in manner of a brake
He mangled with his teeth a sinner’s frame,
And thus made three of them with torture ache.
On him in front the biting was but tame
Beside the clawing, for at times the back
Denuded utterly of skin became.

48

54

60
192

 

| INFERNO. [CANTO XXXIV.

“That soul up there who bears the fiercest rack,

Judas Iscariot is” the Master said,

“Who thrusts out legs and head within doth pack.
Of the other two, who downwards have the head,

Brutus is he from the black mouth suspended ;

See how he speaks not ; how his writhings spread. 66
The other, Cassius, with limbs stoutly blended.

But night remounts ; for our departure, too,

"Tis time, since all we had to see is ended.”
I clasped his neck, as he would have me do,

And he took note what time and place to trust ;

And when the wings enough wide open flew 72
His grasp into the shaggy sides he thrust ;

Then down from fell to fell descending sank

Between the thick hair and the frozen crust.

When we had reached the swelling of the flank

Just where the socket of the thigh is found,

The Leader with fatigue and labour rank 78
Into his legs place turning his head round,

Close grappled, as a man who climbs, the hair ;

So that I thought us for Hell once more bound.
“ Keep fast thy hold, for by such fashioned stair,”

The Master, panting like a tired man, said,

“Tis fit for us to leave so ill a lair.” 84
Then through a rocky tunnel forth he sped,

And on the margin of it seated me :

Then moved towards me with a wary tread.
1 lifted up my eyes and thought to see

Lucifer as he had been beheld before,

And saw him holding his legs upwardly. 90
If the distress that I then felt was sore,

Let dull wits think whose eyes have not been led

To see what kind of point I had passed o’er.
“ Rise up and gain thy feet,” the Master said,

“ The way is long, the path is hard withal,

And now the Sun to middle tierce hath sped.” 96
We now were in no spacious palace hall ;

A natural dungeon with rough floor was this,

And where the light shone faintly if at all.

 

 
 

Canto XXXIV] INFERNO. 193

“ Before I tear myself from the abyss,

O Master mine ” said I, when risen at last,

“Let thy brief speech clear up the truth I miss. 102
Where is the ice? and what keeps this one fast

Thus upside down ? and how in time so short

From eve to morn has the Sun’s transit passed ?”
And he to me, “Thou fanciest still in thought

That thou’rt beyond the centre, the spot where

The fell world-piercing worm by the hair I caught. 108
So long as I descended, thou wast there ;

When I turned over thou didst pass the site

Towards which all weights from every quarter bear ;
And ’neath the hemisphere dost now alight

Opposed to that by which the vast dry earth

Is canopied, and ‘neath whose topmost height 114
Was slain the man of sinless life and birth. :

Thou hast thy feet upon the little sphere

On its face opposite Judecca’s girth.
When it is night there it is morning here ;

And he who lent his hair for us to scale

Is fixed still as thou saw’st him first appear. 120
On this side he fell down from Heaven's high pale ;

And the earth which theretofore had here emerged,

Through fear of him made of the sea a veil,
And came into our hemisphere and, urged

Perchance to flee from him, what here appears

Left this an empty space and upwards surged.” 126
There is a place down there, that as far veers

From Beelzebub as the vast tomb extends ;

Which is not known by sight but by the ears
That catch a brooklet’s sound which there descends

A rocky hole worn by its course away

In winding down a slope that gently trends. 132
My Guide and I upon that hidden way

Made entrance, for the bright world once more bound ;

And without care for any rest or stay,
He first, I second, our way upwards wound,

Till a round aperture that pierced those bars

Showed me the fair things wherewith Heaven is crowned
And issuing thence we saw again the stars. * 139

O

 
194 | INFERNO. [Canto XXXIV.

NOTES TO CANTO XXXIV,

1. 10.—Here begins Judecca, the fourth and last Ring of the Ninth
Circle, in the midst of which sits Lucifer, devouring together with Brutus
and Cassius the traitor Judas, who gives the name to this lowest torture-
pit of Traitors to their lords and benefactors—the most heinous of all
sinners.

1. 38.—The three faces are explained by Vellutello to represent (I)
Anger—the red face ; (2) Envy—the face between white and yellow ; and
(3) Gloomy Despair—the black face. Cary reasonably conjectures that
Milton had this passage in his mind, when writing of Satan in Paradise
Lost” (iv. 114, 115):—

¢¢ Each passion dimmed his face
Thrice changed with pale ire, envy, and despair.”

This explanation of the faces is more probable than Lombardi’s, who takes
them to signify the three then-known parts of the globe : the red, Europe ;
yellow-white, Asia ; and the black, Africa.

1l. 65-67.—Next in infamy to treachery to God, in Dante’s opinion,
came treachery to Caesar.

1. 68.—Night is rising ; it is the sunset of Saturday. The last mention
of time was in Inf. xxix. 10, when it was mid-day (see the Note there).

1. 93.—The point passed was the centre of the Earth and, according
to Dante's belief, of the Universe.

1. 96.—The day from sunrise to sunset was divided into four equal
parts, called in Italian, Terza, Sesta, Nona, and Vespro. It being now
middle tierce, or ‘“half of terza,” and the time being that of the Equinox,
it is 7.30 a.m. of Easter Sunday :—but with reference to the hemisphere
antipodal to that of the Inferno. For as the Sun was setting when the

“descent down Lucifer’s side began, it was then rising in the opposite
hemisphere, so that it is morning there, and the descent has occupied an
hour and a half. It is to be noticed that the Sun is not yet visible to the
poets from the point they have reached (see 1. 99), which is the other side
of the sphere of Judecca (L 117). The way up to the daylight is still
long and difficult (1. 95).

1. 108.—See note to Inf. vi. 22,

1l. 110, 111.—See note to Inf. xxxii. 74. In Par. xxix. 57, Lucifer is
said to feel the pressure of all these weights ; and Dante must be supposed
to imply here that he too did so.

1. 112-118.—As will be seen from the note to 1. 96, the poets have
now passed the centre of the earth, reached the opposite side of the sphere
of Judecca which surrounds it, and are in the southern hemisphere, which
was believed in Dante’s time to be covered with water, the northern being
that of ¢‘ the vast dry earth,” and Jerusalem being supposed to occupy its
exact centre,

 
 

Canto XXXIV.] INFERNO. 195

I. 120.—Dante had supposed that Lucifer had been turned head
downwards (Il. 103, 104).

1. 125.—The Mountain of Purgatory is the land that here appears.

l. 127, etc.—The meaning is that the ascent from Beelzebub to the
surface of the southern hemisphere is as long as the extent from Beel-
zebub, through his vast tomb, Inferno, to the surface of the northern.

I. 139.—The ascent has occupied the whole of Sunday and the follow-
ing night, and it is now about an hour and a half before sunrise on Easter
Monday, as will appear from Purg. i. 19-21.

From the opening of the Poem to this point, four nights and three days
have elapsed. The first night, that preceding Good Friday, was spent
by Dante in the dreadful wood in which he was lost ; the three following
days and nights were passed in the journey through the Inferno (see the
Diary prefixed to it).

 
 
 
 
 

€. 199)

ITINERARY OF PURGATORY,

THE Mountain of Purgatory is situated on an island, supposed to
be the only land in the southern hemisphere. It is exceedingly
lofty, conical in form, and truncated at the top. There are in it
three main Divisions :

I. The Ante-Purgatorial Region, extending from the sea-shore
to the gate of Purgatory.

II. Purgatory.

III. The Terrestrial Paradise.

DIVISION IL
ANTE-PURGATORY.
Cantos i.~viii.

The shore of the island reached. Cato of
Utica its warder. The Angel who brings
the souls to Purgatory over the ocean.
Cantos i. ii.

The Foot of the Mountain. The Repent-
ant Excommunicate. Cantos iii.—iv. 18.

The Ascent to the Ante-Purgatorial Circle.
The Circle itself. Those who put off repent-
ance to the last. The Negligent. Those
who met a violent death. The valley of
Princes. Cantos iv. 19—viii.

Dante’s first dream : An Eagle seems to swoop and carry him
to heaven. Lucia in fact descends and carries him up to the
entrance-gate of Purgatory. The Angel Warder. The admission
into Purgatory. The seven P’s marked on Dante’s forehead.
Canto ix.
 

200 ITINERARY OF PURGATORY.

Purgatory consists of seven circles, called Cato’s Seven Realms
in Purg. i. 82. They go round the Mountain, each of them being
reached by a stairway leading from the one below it, and guarded
by an Angel who gives absolution from the sin purified in the Circle
about to be left, and erases a P from Dante’s forehead. In each
Circle one of the seven deadly sins is purified.

DIVISION II
PURGATORY.
Cantos x,—xxvil.
The First Stairway, leading to the First
Circle. Canto x. 7-16.
(A) Sins caused by love for a neighbour's ill (Canto xvii. 113-125).
CIRCLE I.: THE PROUD. Cantos x. 17—xii. 99.

The Second Stairway, leading to the
Second Circle. The first absolving Angel.
Canto xii. 100-136.

CIRCLE II : THE ENVIOUS. Cantos xiii. xiv.
The Third Stairway, leading to the Third
Circle. The second absolving Angel. Canto
xv. 1-82.
CIRCLE III. : THE ANGRY. Cantos xv. 83—xvil. 45.

The Fourth Stairway, leading to the
Fourth Circle. The third absolving Angel.
Canto xvii. 46-75.

(B) Sin caused by remissness in love for God (Canto xvii. 125-132).
CIRCLE 1IV.: THE SLOTHFUL. Cantos xvii. 76—xix. 42.
Dante’s Second Dream: the Siren. Canto
xix. 1-33.
(C) Sins caused by excessive love for earthly good (Canto xvii.
133-139).
The Fifth Stairway, leading to the Fifth
Circle. The fourth absolving Angel. Canto
xix. 43-69.
CIRCLE V.: THE AVARICIOUS AND THE PRODIGAL.
Cantos xix. 70—XxI.
The Sixth Stairway, leading to the Sixth

Circle. The fifth absolving Angel. Canto
xXxii, 1-117.

 
 

 

ITINERARY OF PURGATORY. 201

CIRCLE VI.: THE GLUTTONOUS. Cantos xxii. 118—xxiv. 132.

The Seventh Stairway, leading to the
Seventh Circle. The sixth absolving Angel.
Cantos xxiv. 133—xxv. 108.

CIRCLE VIL : THE SENSUAL, AND THE VIOLENT AGAINST
NATURE. Cantos xxv. 109—xxvii. 57.

Ascent from the Circles of Purgatory to the Terrestrial Paradise.
Dante’s Third Dream: Rachel and Leah. Canto xxvii. 58-123.

DIVISION. II.

THE TERRESTRIAL PARADISE.

The Terrestrial Paradise, at the summit
of the Mountain. Cantos xxvii. 174—xxxiii.
 

(è 202)

DIARY OF PURGATORY.

Four days are spent in Purgatory: the Monday, Tuesday,
Wednesday, and Thursday of Easter week.

FIRST DAY.— Faster Monday.

Venus is seen in Pisces, about an hour and a half
before sunrise ; Canto i. 19-21, note.

Dawn begins; ll. 115, 116.

The Sun rises ; Canto ii. 1. Is about three hours
high at the beginning of the ascent of the
Mountain ; Canto iv. 15.

Midday is reached on the Ante-Purgatorial Circle ;
Canto iv. 137-140.

The Sun nears the west; Canto vi. 49-57.

And sets on the Valley of Princes; Canto viii.
1-6, 49.

Night passes before Canto ix. begins.

SECOND DAY.— Easter Tuesday.

Dante, before dawn, dreams of the Eagle which
carries him to heaven ; Canto ix. 13-33.

The Sun is two hours high when he awakes ;
1. 44. Purgatory is entered ; Canto x. I.

The ascent of the First Stairway occupies two
hours ; Canto x. 13-16.

The First Circle is left at midday; Canto xii.
8o, 81.

The ascent of the Third Stairway is begun at
3 p.m. ; Canto xv. 1-6.

The Third Circle is left at sunset ; Canto xvii. 9.

And the Fourth Circle reached as the Stars come
out ; zbid., 70-72.

Midnight arrives ; Canto xviii. 76-78.

 
 

 

DIARY OF PURGATORY, 203

Dante falls asleep ; 707d., 144, 145.
And, a little before dawn, has his second dream—
that of the Siren ; Canto xix. I-33.

THIRD DAY.—Wednesday in Easter week.

Day breaks during Dante's dream. When he
awakes, the Sun has fully risen; Canto xix.
37-39

The Sixth Circle is reached between 10 and 11
a.m. ; Canto xxii. 118-120. i

It is about 2 p.m. when the Seventh Stairway is
mounted ; Canto xxv. 1-0.

Day is on the wane when the fire guarding the
ascent to the Terrestrial Paradise is entered ;
Canto xxvii. 1-6.

And, during the ascent, the Sun sets; zézd,
65-69.

Dante falls asleep, and dreams his third dream,
of Leah and Rachel ; Il. 94-108.

FourRTH DAY. —7/ursday in Easter week.

Day dawns as Dante wakes; Canto xxvii.
109-114.

The Sun is fully risen when he reaches the Ter-
restrial Paradise (¢07d., 133), in which the rest
of the day is passed.

 
 
 

PURGATORY

 

CANTO I.
THE ISLE OF PURGATORY REACHED.

CATO OF UTICA, ITS WARDER. HIS INJUNETIONS.

Virgil and Dante issue from the infernal regions
into the pure air of the isle of Purgatory. Four bright
stars ave seen. Cato of Utica, the guardian, appears,
and at his bidding Virgil cleanses Dante's face with
dew and girds him with a reed.

Tue little vessel of my genius now

Hoists sail a course o’er better waves to greet,

Leaving so cruel a sea behind her prow ;
And of that second realm my song shall treat,

In which the human spirit purifies,

And for ascent to heaven is rendered meet. 6
But here may Poesy from death arise,

O holy Muses, since I am your own;

And here Calliope in loftier wise
Follow my chant with that resistless tone

Whose stroke the wretched magpies felt so true

That they despaired of pardon to be shown. 12
Sweet sheen of Oriental sapphire hue,

That, mantling in the aspect calm and bright

Of the pure air, to the prime circle grew,
Began afresh to give my eyes delight

Soon as I issued from the deathful air

That had cast sadness o'er my mind and sight. 18
206

 

PURGATORY. [Canto I.

The beauteous planet that for love takes care
Was making the East laugh through all its span,
Veiling the Fish, that in its escort were.
Turned to the right I set my mind to scan
The other pole ; and four stars met my gaze
Ne'er seen before, except by primal man. 24
Heaven seemed rejoicing in their flaming rays :
Widowed, O Northern Hemisphere, thy lot,
Which ne'er to thee that beauteous sight displays !
When my gaze roving from them left that spot
And sought the other pole a little space,
Where, vanished now from sight, the Wain was not ; 30
Near me I saw a lone old man whose face
Looked worthy of such reverence that no son
Owes to his father greater love and grace.
A beard long and with white hairs overrun,
He wore, like to his locks that took their ways
Adown his breast into two tresses spun. 36
His face by the four holy stars’ bright rays
Was so bedecked with light that the Sun’s glow
Seemed, as I looked, in front of me to blaze.
“ Who are ye, that against the blind stream’s flow
Have from the eternal dungeon taken flight ? ”—
Moving those honoured plumes he spake us so. 42
“Who guided ye? whose lantern gave ye light
When ye were forth from that profound night brought
With whose black gloom Hells vale is ever dight?
Are the Abyss’s laws thus set at nought?
Or have new counsels altered Heaven’s decree,
That ye, being damned, to these my crags resort?” 48
At this my Master laid his grasp on me,
| And with words, hands, and signs gave me to know
That I must bend in reverence brow and knee.
Then answered him : “ Not of myself I go ;
There came from heaven a lady at whose prayer
My company on this man I bestow. 54
But since it is thy will that I declare
More plainly what is our true state and plight,
To say thee nay I nor desire nor dare.
Canto L] PURGATORY. 207

This man has never seen life’s closing night,

But through his folly was so nigh thereto

That the time left him still was very slight. 60
As I have told thee I was sent with view

To rescue him, nor was there other way

Than this, by which my journey I pursue.
I have shown him Hell with all its guilt’s array ;

And now would show him other Spirits ; those

Who purify themselves beneath thy sway. 66
"Twere a long tale how, led by me, he goes :

That he is brought to see thee and to hear,

To heaven-sent virtue, aiding me, he owes.
Deign now to favour him in coming near :

He seeks for Liberty : the man knows right,

Who throws up life for her, how she is dear. 72
Thou know’st, whom death for her could not affright

In Utica, where thou didst lay aside

The vesture the great day shall make so bright.
The eternal edicts we have not belied,

For this man lives, and Minos binds not me ;

Who in that circle with thy Marcia bide 78
Where her chaste eyes in look still pray to thee,

O sainted breast, to hold her for thine own.

Then, for her love, propitious to us be :
Let thy seven realms be open to us thrown ;

If thou brook’st mention of thee there below,

I'll take her back thanks for thy favour shown.” 84
“ My eyes by Marcia were delighted so

While I was yet on earth,” then answered he,

“ That I would favours at her will bestow.
Beyond the evil stream now dwelling, she

No more can move me, for to that says nay

The law made when from thence I issued free. 99
But if a heaven-sent dame, as thou dost say,

Thy movements guides, of flattery is no need ;

Suffice it thee through her to me to pray.
Go then and see that thou with a smooth reed

Do gird this man, and that thou wash his face,

So that from every stain thou set it freed ; 96
208

 

PURGATORY. [Canto I.

For ill would any mist in eyes have place

That go before him who will first be found

Of Paradise’s ministers of grace.
This little isle about its lowest bound,

Down where its shores the wave’s assault oppose,

Bears reeds that spring on the soft slimy ground. 102
No other plant that into foliage grows

Or hardens in its stem can have life there,

Because it does not bend itself to blows.
Afterwards, do not here again repair ;

The Sun will show ye, now in act to rise,

How up the Mount more easily to fare.” 108
On this he vanished, and in mute surprise

I rose and pressed close to my guiding One,

And turned towards him my expectant eyes.
He began: “ Follow in my steps, my son :

Let us turn back, for sloping downwardly

This plain doth here towards its low bounds run.” 114
The matin hour was now constrained to flee

Before the conquering dawn, whence I could gain

Sight afar of the twinkling of the sea.
We went our way along the lonely plain

As one who turns to seek a lost path’s clue,

And till he finds it seems to go in vain. 120
When we had gone as far as where the dew

Fights with the Sun and, since ’tis in the shade,

The drops that wane away from it are few ;
My Master on the herbage gently laid

Both hands outstretched ; whence I, who was aware

What art of his it was that he displayed, 126
Stretched forth my tearful cheeks to seek his care.

There he made all my colour reappear

Which had been shrouded by Hell’s murky air.
Then to the desert shore we drew anear,

Which ne'er yet saw man sailing o’er its sea

Who had skill a returning course to steer. 132
There, as the other pleased, he girded me :

O marvel ! when the humble plant was ta’en,

Another like it sprang up instantly,
And where he plucked it the gap closed again.
 

 

Canto 1] PURGATORY. 209

NOTES TO CANTO I.

1. 4.—The poets are now on the island from which rises the Mountain
of Purgatory.

1. 11, 12.—The daughters of Pierus, King of Macedonia, were changed
by the Muses into magpies, for challenging them to sing (Ovid, Metam. v.).

1. 15.— The prime circle.” Whatever this may mean,—the moon, or
the highest circle of the stars, or the extreme horizon (as Bianchi thinks)
—1I consider it improbable that the reference is to the remote ‘‘ primum
mobile,” or highest heaven but one in Paradise.

ll. 19-21.—The planet is Venus, and as it is said to be in the constella-.
tion Pisces, which immediately precedes Aries, in which the Sun now was ;
and as Pisces was now rising ; the time is fixed as about an hour and a
-half before sunrise. And as I understand it, this is the sunrise not of Easter
Day, as some take it to be, but of Easter Monday. In Inf. xxxiv. 96,
when the centre of the earth has been passed and the opposite side of the
sphere of Judecca reached, Virgil says that it is 7.30 a.m. of what must be
Easter Sunday (see note there). From that point to the surface of the
opposite hemisphere, the way is long and the path difficult (Inf. xxxiv. 95),
the distance being as great as that of the whole depth of the Inferno (same
Canto, 11. 127, 128). That way has now been surmounted, and the poets
reach daylight at about an hour and a half before sunrise. But as they did
not begin the long ascent till 7.30 a.m., this must be the sunrise of the next
day, i.e. of Easter Monday.

Il. 23, 24.—The “other pole ” is the South Pole ; and the four stars in
all probability are the Southern Cross. Bianchi thinks that Dante may
have heard of it from Marco Polo; but is of opinion that the four stars -
merely symbolize the four cardinal virtues, and are not also to be taken as
real. ‘“ Primal man” probably refers to the early inhabitants of the world,
to whom the constellations of the southern hemisphere were visible in the
far north (see Longfellow’s note to L 24). It must be remembered that
Dante believed that the whole habitable world was situated in the northern
hemisphere, the southern being all covered with water.

1. 31.—The old man is Cato the younger, of Utica. Compare Virg.
Zn. viii. 670 :—
¢¢ Secretosque pios, his dantem jura Catonem.”

Cato’s devotion to the cause of Liberty probably moved Dante to promote
him to this ¢“ second realm ; ” and this line of Virgil suggested the making
him its warder, just as two lines of praise from Virgil won Ripheus the
Trojan a place in Paradise (Par. xx. 68).

1. 40.—See Inf. xxxiv. 130.

1. 42.—The “honoured plumes” are those of the beard. Compare—

‘“ Insperata tue quum veniet pluma superbiz.”
Hor. Carm. iv. ode x. 2.
P
ao O | PURGA TORY.
1. 8. —Marcia is in Limbo. : :
| 1 82.—The seven realms are the seven Circles of the Mount of Purg:
tory, the first of which is not reached till Canto X. :
1. 85-90.—In the Convito (iv. 28), Dante speaks of Cato as got lle
and of Marcia’s return to him, related by Lucan, as symbolizing the soul’s
return to God.
1. 99.—The angel guarding the entrance to Purgatory (Purg. ix. 103-105).
1. 133.—I think the “other” refers to Cato, not to God, though Inf.
xxvi. 141 lends some support to the latter supposition.
out Cato’s express directions.

7 ll 134-136. —Compare Virg. Aîn. vi. 143, 144, where it is said of the
ge Bonn that—

- Virgil is carrying

‘“ Primo avulso non deficit alter
Aureus, et simili frondescit virga metallo.”

 
 

Canto II.] FURGATORY. 21%

 

CANTO 11

THE ANGEL AND THE SOQULS.
CASELLA’S SONG. CATO’S REBUKE.

It is now sunrise. The poets, lingering on the
shore, see a boat, guided by an Angel, arrive laden
with souls who land, and among whom is Casella, who
at Dante's request begins to sing. Calo stops the song
by vebuking the spirits for delay ; and they all hurry
on to the mountain.

THE Sun had now reached that horizon’s bound
Which has directly o’er Jerusalem’s site
The highest point of its meridian’s round :
And circling opposite to him the Night
Came forth from Ganges with the Scales in hand
That, when she lengthens, from her grasp take flight: 6
So that, as seen from where I had my stand,
Aurora’s white and red fair cheeks were made
By too much age to take an orange brand.
We still beside the sea our footsteps stayed,
Even as do folk who think upon their way,
And go in heart, in body though delayed. 12
And lo, as at the near approach of day :
Down in the west above the ocean floor
Mars through thick vapours looms in red array,
So I beheld—oh ! may I see once more—
Approach so quickly o’er the sea a light,
That no wing could with such swift motion soar. 18
From which when I had slightly turned my sight
Away to question of my leader, lo
1 saw it next grown larger and more bright.
Then on each side of it began to show
Something, I knew not what, of white, and then
Little by little more came forth below. 24
212

 

PURGATORY. [Canto II.

As yet my Master spoke no word, but when

The first white could as pinions be descried,

And he knew well what pilot was in ken,
“See, see that thou bend low thy knees,” he cried :

“ Behold God’s angel ; fold thy hands, for now

Such officers before thy sight will glide. 30
See how he scorns men’s artifices ; how

He seeks no oar, and save his wings no sail

To waft between such distant shores his prow.
See how he points them up towards heaven’s high pale ;

Fanning with those eternal plumes the air

That do not change as mortal tresses fail.” 36
Then, as came near and nearer to us there

The bird divine, he brightened more and more ;

Nor could my eye his closer presence bear,
But drooped before it. Soon he touched the shore

With bark so light and with such swiftness plied

That nought-immersed it skimmed the waters o'er. 42
The heavenly pilot at the stern descried

Stood in his bliss and seemed inscribed with it ;

More than a hundred spirits sat inside.
“ In exitu Israel from Egypt quit,”

They sang with their united voices’ force,

With all that in that psalm is after writ. 48
He then made sign on them of holy cross ;

Which done, they all leapt forth upon the shore,

And he, swift as he came, retraced his course.
The people who remained a semblance wore

Of strangeness to the place, and gazed about

Like one essaying things untried before. 54
The Sun on every side was darting out

The day, and with his ready shafts had now

From the mid-heaven put Capricorn to rout :
When the new-comers lifted up the brow

Towards us, and said to us, The way disclose

For going to the mount, if ye know how.” 60
And Virgil answered, “ You perchance suppose

That we have had experience of this place :

But strange to us as to yourselves it shows.
Canto II.] PURGATORY. 213

We came before you but a little space,

Along another way so rough and stern

That now in climbing we mere sport shall trace.” 66
The souls, who could concerning me discern,

Seeing me breathe, that I was still alive,

Pallid from wonder were constrained to turn.
And as, to see a messenger arrive

Who bears the olive, and his news to share,

Folk throng, and none to keep from trampling strive ; 72
So at the sight of me stood rooted there

Those fortunate souls one and all, as though

Oblivious to go and make them fair.
I beheld one among them forwards go

As to embrace me, with such loving zest

That it impelled me to do even so. 78
O shadows save in aspect emptiest !

Behind it thrice my clasping hands I sent,

And brought them back as often to my breast.
Methinks my looks with wonder’s hue were blent ;

Wherefore the shade smiled and drew back again ;

And I, pursuing it, on further went, 84
In gentle tones it bid me to refrain ;

I then knew who it was, and made it prayer

That ’twould for speech with me awhile remain.
It answered me, * Like love to thee I bear,

Now loosed, as I in mortal body bore ;

Wherefore I halt: but thou—why going there?” 90
“ Casella mine, to come again once more

Where now I am, I on this journey steer,”

Said I; “but why is thy time’s loss so sore?”
And he to me, “ From outrage I am clear

If he who when and whom he wills takes in

Has many times denied me passage here ; 96
For his will to a righteous will is kin.

"Tis true that he for three months past has ta’en

In all peace whosoe’er would entrance win.
Whence I, then on the shore which to the main

Where Tiber’s stream grows salt is bordering,

Found him a kind reception to me deign. 102
 

214 PURGATORY. [Cano IT.

He to that outlet now directs his wing ;

For thither ever are collecting they

Who are not Acheron-wards hastening.”
And I, “If new law hath not ta’en away

Thy memory and use of the amorous strain

That was wont all my wishes to allay, 108
Be pleased with solace from it to sustain

Somewhat my soul, which coming to this hill

Clogged by its body feels such weary pain.”
Love that with his discourse my mind doth fill

He thereon in sweet melody began, :

Such that the sweetness sounds within me still. 114
My Master, I myself, and all the clan

That were with him, seemed to be so content

That our minds on no other subject ran.
We all were firmly on his notes intent,

When lo, the noble elder’s loud behest :—

“What is this, O ye spirits indolent ? 120
Wherefore this negligence, this taking rest ?

Run to the mount, to cast the slough each wears,

Which lets not God to you be manifest.”
Even as when, to pick up grain or tares,

The doves together at their pasture met,

Quiet, nor showing their pride’s wonted airs, 126
If aught appears, their timid breasts to fret,

Let suddenly the food unheeded stay,

Because they are by greater care beset ;
So I beheld that newly-come array

Desert the song and towards the hillside press,

As one who goes but whither cannot say ; 132
Nor was the speed of our departure less.
 

CANTO IL.] PURGATORY. 215

NOTES TO CANTO II

Il. 1-6.—Purgatory being at the antipodes of Jerusalem, the Sun which
was then setting on Jerusalem was rising on Purgatory, the two having a
common horizon but different hemispheres (Purg. iv. 68-71). And as the
Sun was setting, so the Night was rising upon Jerusalem, being just oppo-
site to the Sun and emerging from the eastern horizon in the sign Libra,
which is opposite that of Aries in which the Sun now was. The ¢‘ Scales”
(Libra) fall from her hand as she lengthens, Z.e. after the summer solstice,
when that sign is not above the horizon at night.

1. 12.—Compare Horace, Epist. I. xii. 13—

¢¢ Cum peregre est animus sine corpore velox.”

1. 26.—I adopt the reading ‘‘ apparser.”

1. 46.—It should be remembered that the season (Easter) is the same as
that when Israel came out of Egypt.

1. 57.—Capricorn, being ninety degrees distant from Aries in which the
Sun now was (Aquarius and Pisces intervening between the two signs) would
just touch the meridian as Aries began to show above the horizon. The
Sun being now said to have chased it from the meridian, it may be sup-
posed to have completely passed meridian. Aries, therefore, is now com.-
pletely above the horizon. The Sun’s height above it depends upon his
position in Aries, and at this time would be about nine degrees. It is there-
fore rather more than half an hour after sunrise ; as the Sun mounts fifteen
degrees per hour.

ll. 79-81.— This is Virgil's :—

“Ter conatus ibi collo dare brachia circum,
Ter frustra comprensa manus effugit imago
Par levibus ventis volucrique simillima somno.”
Ain. ii. 792-794.

1. 9g1.—Casella was a Florentine musician.

11. 98, 99.—The three first months of the year of Jubilee, A.D. 1300
(Inf. xviii. 29).

ll. 100, 101. — The shore of Ostia, where the spirits of those who were
to be saved waited after death for the heavenly pilot.

¢¢ And on the sandy bar
The fresh waves and the salt waves were at war.”
Morris, ¢¢ Life and Death of Jason,” bk. ii. 681, 682.

1. 112. —This is the first line of a canzoné in Dante’s Convito,
PURGATORY. [Canto III.
CANTO MIT.

DANTE AND HIS SHADOW. FOOT OF THE
MOUNTAIN.

THE REPENTANT EXCOMMUNICATE : MANFREDI.

Dante fears that Virgil has abandoned him, as he
sees his own shadow only. Virgil explains why he him-
self casts none. Arrived at the foot of the Mountain
of Purgatory, they meet a troop of souls who point out
where the ascent begins. These died excommunicate
but repentant. King Manfredi begs Dante to tell his
daughter Constance the true story of his death and ask
her prayers for the shortening of his penance.

ALBEIT the sudden nature of their flight

Had scattered all that band across the plain,

Turned, whither reason spurs us, to the height,
I sought my tried companion’s side again.

Without him how should I have held my course ?

By whom else up the mountain have been ta’en ?
He seemed to me oppressed by self-remorse.

O Conscience, in thy dignity unstained,

How small a fault has on thee rankling force !
Soon as his feet had from the haste refrained

That strips each action of its proper grace,

My mind, that had been hitherto restrained,
With zest allowed a larger impulse place ;

And I confronted with my glance the height

That from the wave soars loftiest into space.
The Sun, who flamed behind me ruddy bright,

In front of me was broken, where he made

The form appear, traced where I stopped his light.
I turned me sidewards, for I was afraid

I was deserted, when I saw the ground

O’erspread in front of me alone with shade :
Whereat my Comfort turning wholly round

Began, “ Why is not thy distrust yet gone?

Believ’st not me thy guide and with thee found?

12

18

24

 
Canto IIL] PURGATORY. 217

’Tis evening now where to the tomb was borne
The form in which I cast a shade; it lies
In Naples, and was from Brundusium torn.

If then no shadow marks in front my guise,

Marvel not more than that thou dost behold
No sky’s ray hindered by another sky’s. 30

To suffer torments both of heat and cold
Bodies like this are by that Power made fit
Which will not to us how it works unfold.

Insane is he who thinks that we have wit
To traverse the illimitable way
Held by one Substance in three Persons knit. 36

O men, contented with the ‘quia’ stay ;

For had you known how sight of all to gain,
There was no need for Mary’s child-birth day.
And ye have seen desiring, but in vain,
Those who would else have set at rest their sore
Desire, now given them as eternal pain. 42

Of Aristotle, Plato, and far more
Besides I speak :” and here he bowed his head,
Ceased further speech and troubled aspect wore.

Meanwhile we to the mountain’s foot had sped ;

And when we reached it found the rock so sheer
That legs would all in vain there nimbly tread. 48

The most secluded pathway and most drear
"Twixt Lerici and Turbia is but a stair,

Compared with that, accessible and clear.

“ Now who knows whitherward the hill slants fair,”
Exclaimed my Master, as he checked his pace,

“That one who wingless goes may climb it there?” 54

While he examined, holding low his face,

The meaning of the pathway, and while I
Was gazing up about the rocky place,

Soul-folk appearing on our left drew nigh,
Moving their feet towards us, but as though
They moved them not, so slowly came they by.

“ Master, lift up thy eyes,” I said, “ for lo,

See who will give us counsel if perchance
Thou hast none on thy own part to bestow.”

aN

o

 
218

 

PURGATORY. [Cano III.

He looked at me with frankness in his glance,
And said, ¢ Let us go there ; they come not fast;
And do thou, sweet son, in sure hope advance.”
That folk were still as far, when we had passed
I say a thousand paces measured out,
As a good thrower with his hand could cast ;
When all at the hard masses turned about
Of the high bank, and serried stood and checked,
As he stands still to look who goes in doubt.
“0 happy-ended spirits, now elect,”
Virgil began, “so may that peace be yours
Which I believe that ye may all expect,
Say where the Mountain such a slope ensures
That climbers may to go on high make bold ;
For he who knows most, least time’s loss endures.”
As sheep are wont to come forth from the fold
By ones and twos and threes, while timid stand
The rest, and eye and muzzle downwards hold ;
And what the first does that do all the band,
Close huddling to her if she stops to wait ;
Quiet simple ones, nor wherefore understand :
Thus saw I move, at such a coming rate,
Those of that blissful flock who foremost wound,
Modest in face and dignified in gait.
Soon as the front ones saw that on the ground
To right of me there was of light a lack,
So that my shadow reached the rocky bound,
They halted and a little way drew back ;
As likewise, though they wist not wherefore so,
Did all the rest who followed in their track.
“ Without your asking I would have ye know
This is a human body which ye see,
Whence on the ground the Sun’s rays parted show.
Marvel not at it, but believe that he
Not without help by virtue from on high
Seeks to surmount this wall’s acclivity.”
The Master thus, to whom thus in reply
That worthy folk, “Turn then and lead our van ;”
With bent hands signing to us to draw nigh.

66

72

78

84

90

96

102
 

Canto IIL] PURGATORY. 219

 

And one of them “Whoe’er thou art,” began,

“Thus going turn thy face and tax thy brain

If thou €’er sawest me while I was man.”
I turned to him, and gazed and gazed again.

Blond was he, fair, of aspect nobly framed,

But a sharp stroke had cleft one brow in twain. 108
When I had with humility disclaimed

Having e’er seen him, he said, “ Now then see ;”

And showed me where his breast, high up, was maimed.
Then smiling said, “I am Manfredi, he

To Empress Constance as son’s son allied ;

Go then when back-and, I entreat of thee, 114
To my fair daughter, mother of the pride

Of Sicily and Arragon, disclose

The truth that may have been to her belied.
After my body by two mortal blows

Was rent, I yielded me in tearful plight

To Him who pardon willingly bestows. 120
Dread were my sins, but goodness infinite

Has arms so ample that in their embrace

They enfold all who turn to it aright.
Had but Cosenza’s pastor, who in chase

Of me was sent by Clement, rightly read,

In holy writ, God aiding him, that place, 126
My bones would still be resting in their bed

Beneath the heavy guardian cairn entrenched

Near Benevento at the bridge’s head.
Now they are whirled by wind, by rain bedrenched,

Beyond the realm, and hard by Verde cast,

Where he transported them with tapers quenched. 132
Yet does their malediction not so blast

But that eternal love, though then it flies,

May come back, should aught of hope’s verdure last.
Whoso, ’tis true, in contumacy dies

Of holy Church, though he at last repent,

Outside this slope must linger ten times thrice 138
The term that he in his presumption spent,

Unless some shortening of that decree

Be wrought by prayers that can make Heaven relent.
220 PURGATORY. [Canto III.

See now if thou hast power to give me glee,

If thou to my good Constance wilt reveal

How thou hast seen me, and this ban on me ; 144
For here through those on earth much grows our weal.”

 

NOTES TO CANTO III

I. 15.—Compare Par. xxvi. 139. This exceeding loftiness of the Mount
of Purgatory was also noticed by Ulysses in his account of his fate (Inf.
xxvi. 133-135).

ll. 26, 27.—Virgil’s own epitaph on himself was—

¢¢ Mantua me genuit, Calabri rapuére, tenet nunc
Parthenope ; cecini pascua, rura, duces.”

1. 32.—Bodies like that which Virgil now wears.

1. 37.—“Quia,” the Greek §ru, “the fact; ” as distinguished from 81d,
“the cause.”

1. 42.—Hopeless desire is the sole punishment of the souls in Limbo
(Inf. iv. 41, 42).

1. 50.—Lerici and Turbia were then the two extremities, east and west
respectively, of the sea-coast of the Genoese Republic : Lerici on the east
of the Gulf of Spezia, between Genoa and Pisa ; and Turbia near Nice and
immediately above Monaco.

1. 112.—King Manfredi of Naples, the natural son of the Emperor
Frederick II., who was himself the son of the Empress Constance by the
Emperor Henry VI. (see Inf. x. 119). He was killed in the battle near
Benevento, fought by him against the Guelphs under Charles of Anjou, in
1265. Dante, of course, could never have seen him, being born in the year
of his death ; but would respect his memory as that of an ardent Ghibelline.
The battle is alluded to in Inf. xxviii. 15-17.

l. 115.—Manfredi’s daughter, another Constance, was married to
Peter IIL, King of Arragon, and was mother of Frederick, King of Sicily,
and James, King of Arragon; Dante’s own opinion of whom was less
flattering than that of their grandfather (see Purg. vil, 119, 120).

1. 124.—Manfredi having been excommunicated, Charles of Anjou would
not give him Christian burial ; but he was interred at the head of the
bridge at Benevento, each one of the army throwing a stone upon his grave,
and thus making ‘the heavy guardian cairn” (1. 128). The bishop of
Cosenza is said to have afterwards, by order of Pope Clement IV., taken
his body up and cast it beyond the bounds of ‘the realm” (of Naples),
because it was church land, by the banks of the river Verde.

1. 130.—He was taken away with quenched tapers because he died
excommunicate, and therefore was not honoured with lighted candles at his
funeral,

 
 

 

Canto 1V.] PURGATORY. 221

CANTO IV.

THE ASCENT BEGUN. THE ANTE-PURGATORIAL

CIRCLE.

THOSE WHO PUT OFF REPENTANCE TO THE LAST : BELACQUA.

 

The ascent is up a steep, narrow path, shut in by
rocks on each side. At the top of it is a circular ledge
winding round the mountain. Sitting down to rest,
with his face to the east, Dante is surprised to see the
Sun on his left. Virgil explains the cause of this,
and the motion of the Sun in this region antipodal
to Ferusalem. One of several spirits behind a rock
addresses them, and proves to be Belacqua, who relates
that this is the first place of probation for those who
deferred repentance to the last,

WHENEER by reason of delight or pain

Conceived by any faculty of ours

The soul is well absorbed therein, ’tis plain
That it no longer heeds its other powers :

A warning towards that error not to lean,

Which with soul kindled upon soul us dowers. 6
So then, when anything is heard or seen

That keeps a man’s soul strongly fixed thereon,

He lets time all unheeded intervene ;
Because the power that listeneth is one,

And other that which the soul keeps entire ;

This is in bonds as ’twere, and that in none. 12
No truer test of this could I desire

Than as I, wondering, gave that spirit ear ;

For fifty full degrees the Sun was higher
And I perceived it not, when we came near

A spot where all those souls with voice combined

Cried out to us, “ What you demand is here.” 18
A larger hedge-gap oft the village hind

Stops up with a small forkful of his thorn,

What time the grape puts on a browner rind,

 
222

 

PURGATORY. [CANTO IV.

Than was the path within whose narrow bourn

My Leader and I close behind him went,

Climbing alone, for now that troop was gone. 24
San Leo’s height and Noli’s sheer descent,

And e€’en Bismantua’s summit, are to feet

Accessible ; but wings must here be bent.
Here man must wave the plumes and pinions fleet

Of strong desire ; here follow the sure guide

Who made my light and gave me hope so sweet. 30
The border hemmed us in on every side

In climbing through the fissured rock ; the ground

Beneath demanded feet and hands beside.
When we had come upon the topmost bound

Of the high bank, where open slopes extend,

« Master,” said I, “ where will our course be found?”
And he to me, “ No step of thine descend ; 37

Behind me up the Mount still progress gain,

Till some sage escort hitherwards shall wend.”
The summit was too high for sight to strain ;

And the hillside more steep in every way,

Than line to centre from mid quadrant ta’en. 42
Wearied was I, when I began to say,

“ Sweet Father, turn and see that here bested

I must remain alone, unless thou stay.”
“Drag thyself up thus far, my son,” he said ;

And pointed to a ledge which, somewhat higher,

Round all that side the hill its windings spread. 48
These words of his so spurred on my desire,

That till that circle was beneath my feet

In scrambling after him I would not tire.
There both of us made for ourselves a seat,

Turned to the east, whence our ascent was won ;

For looking back is found by most men sweet. 54
I first cast eyes the lowly shores upon ;

Then raised them to the Sun and saw, amazed,

That on the left he smote us as he shone.
The Poet could perceive me linger dazed

With wonder at the chariot of the light,

Where between Aquilo and us it blazed. 60
Canto IV.] PURGATORY. 223

Whence he to me, “If with that mirror bright

Castor and Pollux were in company

Which lightens all the depth duu all the height,
Thou wouldest then the ruddy Zodiac see

Still wheeling round more closely to the Bears,

Unless from its old path it wandered free. 66
If thou wouldst grasp in thought how thus it fares,

Imagine, inly rapt, that Sion stands

So placed on earth that with this Mount it shares
One sole horizon, but that the two lands

Have different hemispheres ; whence thou wilt see

That the road Phaeton’s unskilful hands
To his hurt drove on, must in coming be

To this on one, to that on the other side,

If with clear intellect thou heedest me.”
“ Certainly, Master ; never,” I replied,

“Saw I so clearly as I now discern

Where my perception seemed to fail as guide, 78
That the mid round of all that moves supern,

Called the Equator in a certain art,

And that must aye ’twixt Sun and Winter turn,
Takes, for the reason that thou say’st, a start

Hence towards the North, far as twas wont to show,

As the Jews saw it, towards the warmer part. 84
But if it please thee, I would gladly know

How far we have to journey ; for the hill

Rises more than my eyes can upwards go.”
And he to me, “Such is this Mount that still

"Tis hard below for a beginner’s feet,

And as one higher goes one fares less ill. 90
When therefore it shall seem to thee so sweet

That going up shall be as light to thee

As in a vessel down the tide to fleet,
Then shalt thou at the end of this path be ;

There look to give thy weariness repose ;

I say no more: take this for truth from me.” 96
When he had brought his utterance to a close,

A voice exclaimed near by, “ Thou wilt perchance

Be first constrained to sit.” As this sound rose

72

 
224

 

PURGATORY. [Canto IV.

Each of us turned, on hearing it, askance,
And saw upon our Yeft a massive stone,

At which nor he for I had chanced to glance.
We thither drew, and there found phantoms shown
Who stood behind the stone within the shade,

As is his wont who indolent has grown.

And one of them, whom languor seemed to jade,
Was sitting with hands clasped about his knees,
Holding his face low down between them stayed.

“O my sweet Lord,” I said, “cast eyes midst these
On him who, with a mien more indolent
Than if Sloth were his sister, takes his ease.”

He turned towards us then and grew intent,
Letting his face above his thigh just press,

And said, “ Go up, for thou canst bide the bent.”

I knew then who he was, and that distress

102

108

114

Which slightly made me still with quick breath strive,

Left me strength to approach him ne’ertheless.
With head scarce raised on finding me arrive,
He said, “ Hast thou seen clearly why the Sun
By thy left shoulder doth his chariot drive?”
His lazy actions and his words soon done
Prompted my lips to a slight laughing jeer ;
And I began, “ Grief henceforth have I none
For thee, Belacqua ; but why seated here ?
Say, dost thou for an escort’s coming wait,
Or simply in thy customed mood appear ? ”
And he, “ Would climbing, Brother, mend my state ?
God's bird would not allow me yet to wend
To martyrdom, who sitteth at the gate.
Heaven must first round me, exiled from it, bend
In circlings long as through my life it made,
Because I put true sighs off till the end.
Unless such prayer should ere then give me aid
As goes up from a heart that lives in grace:
Heaven hears no others ; they in vain are made.”
The Poet strode before me now apace,
And said, ¢ Come on, for see the Sun is o'er
Meridian, and Morocco bears the trace
Of Night's obscuring foot upon its shore.”

120

126

132

 
 

 

Canto IV.] PURGATORY, 225

NOTES TO CANTO 1V.

1. 6.—The allusion is to the Platonic doctrine of separate souls. If we
had separate souls they would be able to attend, sepaately, to different
things at the same time.

1. 10-12.—It appears to me that the meaning is: “The power that
listens is one, and the power which the soul keeps entire—z.c. which exists
in the soul, but is in no way brought into exercise—is another. One (the
power that is in abeyance) is in bonds; the other (the power that listens)
is free from bonds, because it is in full activity.” This is Bianchi’s expla-
nation. Cary translates 1. II, ‘“ Another that which the whole spirit
hath ;” Mr. Butler, ¢ And that which keeps the soul entire is another.”
The latter in a learned note explains that the power which keeps the soul
entire is that which keeps the various powers duly balanced, and by which
we are conscious of the flight of time. But I think the contrast is between
the power that is in activity and the power that is in ‘“entire ” abeyance.

1. 15.—The Sun having mounted fifty degrees, had now been risen
three hours and twenty minutes; fifteen degrees being traversed in an
hour.

1. 25, 26.—San Leo is in the duchy of Urbino ; Noli, on the Riviera di
Ponente, between Albenga and Savona. Bismantua is a mountain in the
territory of Reggio.

1. 31.—This is the first of the many steep ascents from circle to circle up
the mountain.

1. 42.—Steeper than an angle of forty-five degrees.

1. 52.—They reach the circle at the top.

1. 53.—The general course of the ascent of Purgatory is from east to
west.

11. 56, 57.—He had expected, when turning eastwards, to see the Sun on
his right, forgetting that he was in the hemisphere antipodal to ours.

11. 61, etc.—The sign of the Zodiac, Gemini (Castor and Pollux), being
nearer to the Bears than Aries, in which the Sun (the ‘“ mirror bright ”) now
was, if the Sun had been in Gemini, it, and so much of the Zodiac as it would
then have made ruddy, would have been wheeling nearer to the Bears, z.e.
more to the north.

1. 72.—The Ecliptic.

1. 80.—The “certain art” is Astronomy.

1. 81.—The Equator is always between the part where the presence of
the Sun makes summer and that in which his absence causes winter.

1. 84.—The Jews “saw ” it, but see it no longer since their expulsion
from Palestine.

11. 88-90.—The beginner is laden with all his sins, but they drop from
him one by one as he ascends (see Purg. xii. 121-126).

1. 124.—Belacqua is said to have been an excellent master of the harp

Q
gag PURGATORY.
and lute, but very slack in matters temporal and spiritual. Dante tells hi
that he no longer grieves for him because now assured of his salvation.
1. 128.—“God’s bird ” is the angel who guards the entrance to Purga
tory (see Purg. ix. 104). The reading “Angel? here, is not sufficient]
authenticatea,
IL 137-139. — As the Sun is in meridian over Purgatory, it is midnight
at Jerusalem— the antipodes; and at Morocco, which is on the western
“horizon of Jerusalem, and therefore the eastern of Purgatory, night is
beginning.
It is now midday of the first day Faster Monday—spent i in Purgatory.
See Disty prefixed to Purgatory.

 

 
 

Caxto V.] PURGATORY. 227

CANTO Vv.
THE ANTE-PURGATORIAL CIRCLE.

THOSE WHO PUT OFF REPENTANCE TO THE LAST: JACOPO
DEL CASSERO, BUONCONTE DA MONTEFELTRO, LA PIA.

Another troop of spirits approaches, who, seeing
that Dante throws a shadow, ask what is the con-
dition of the poets. Virgil having explained that
Dante is alive, they implore him to stop awhile and
learn who they are. All had mat with a violent death.
Facopo del Cassero, Buonconte da Montefeltro, and La
Pia, relate the manner of theirs.

I HAD by this time from those Shades got clear,

And followed in the footsteps of my Guide,

When one with finger pointing in my rear,
Exclaimed, “See how, as seems, on his left side

Who is the lowest no ray’s light is found,

And how he moves like one who has not died.” 6
I turned my eyes on hearing these words sound,

And saw them at the broken light and me,

Me only, gazing in amazement bound.
““ Why is thy mind perplexed to such degree,”

The Master said, “ that thy gait languid grows ?

What matters what is whispered here to thee ? 12
Come after me and let the gossips prose :

Stand firmly as a tower that ne’er is brought

To shake its top by any wind that blows.
For ever he in whom thought springs on thought

Moves his mark far from him ; for one must break

The other's force and make it come to nought.” 18
Saving “I come,” what answer could I make?

I made it, somewhat tinged with such a hue

As sometimes wins man pardon for its sake.
Meanwhile across the hillside came a crew

A little in our front, and chanting low

Verse after verse a Miserere through. 24
228

 

PURGATORY. [CaxTO V.

When they perceived that I was fashioned so

That through my body I let pass no ray,

They changed their song into a long hoarse “Oh!”
And two in guise of messengers made way

Towards us proffering this demand : “ We fain

Would know what your condition is : then say.” 30
My Master answered, ¢ Ye can go again

To those who sent ye hither, and relate

That this man’s limbs true flesh and blood retain.
Did they for looking at his shadow wait,

As I suppose, enough is this reply ;

Honour they do him he will dearly rate.” 36
I never saw enkindled vapours fly

So swift through the serene at early night,

Or clouds at sunset in an August sky,
That these returned not up in swifter flight,

And, with the rest, as troop that draws not rein, 41

Wheeled towards us when they had regained the height.
“ Full many a spirit swells this pressing train ;

To thee,” the poet said, ‘‘ they come to pray ;

Go then and, going, be to listen fain.”
“Q soul that to seek bliss art on thy way,

With those same limbs that thou wast born withal,”

They, coming, cried, “thy pace a little stay. 48
Look, is there any here thou can’st recall,

That so thou may’st take tidings of him there?

Ah! why dost go; why haltest not? We all
Had in our time a violent death to bear,

And to the last let sin our acts inspire :

Then light from heaven aroused us to beware, 54
Repent us, and forgive, and so expire

In peace with God at ending our lives’ days ; 3

And He makes sight of Him our hearts’ desire.”
And I, “ Howe’er I in your faces gaze,

None do I know; but if aught pleases you,

Speak, Spirits born to bliss, and what each prays, 60
I, should it lie within my power, will do ;

For sake of that peace which, with such a Guide

To follow, I from world to world pursue.”
Canto V.] PURGATORY. 229

And one began, “We each of us confide

In thy kind aid though by no oath made known,

If will to act should not have power denied. 66
Whence I, who speak before the rest alone,

Pray thee, if thou e’er chance the land to see

"Twixt Rome's domain and that Charles calls his own,
That thou wouldst courteously entreat for me

In Fano their effectual prayers, that so

I from my grave offences may get free. 72
Thence was I, but each deep and piercing blow

Whence gushed the blood in which my life had seat,

In midst of the Antenors laid me low,
Where I had thought to find most safe retreat :

"Twas he of Este had it done, whose ire

Towards me was greater far than right or meet. 78
But had my flight been to La Mira nigher,

When I at Oriaco was o’erta’en,

I still should be where men life’s breath respire.
I reached the marsh, and struggling all in vain

With reeds and mire I fell, and there saw flow

The stream that from my veins o’erspread the plain.” 84
Then said another, “ May fulfilment so

Await the wish that urges thee on high,

As thou on mine shalt pitying aid bestow.
Buonconte, once of Montefeltro, I:

For me Giovanna cares not, none else care ;

I go midst these with brow cast down thereby.” 90
And I to him, “ What chance led thee to fare

So far from Campaldino, or what force,

That thou wast buried, none knew ever where ?”
« At Casentino’s foot there runs across

A stream called Archiano,” he replied ;

“In Apennine, o'er the Hermit’s cell, its source. 96
There where its name has to be laid aside,

I came, as with pierced throat on foot I fled,

And on the plain my track with blood I dyed.
Here my sight failed, and the last words I said

Ended with Mary's name, and here I fell,

And left nought of me but a body dead. 102
230

 

PURGATORY. [Canto V.

Relate to living men the truth I tell :

God’s angel seized me, but ‘O thou from Heaven,

Why robbest me?’ exclaimed the fiend of Hell.
¢ Take his eternal part ; for it is shriven,

And for a tear’s sake falls not to my share;

But the rest to my different sway is given.’ 108
Thou knowest well how gathers in the air

That humid vapour which to water turns

When it ascends into a chilly layer.
He joined that ill-will which for ill aye yearns

With reason, and set mist and wind in vent,

Through the fell power which such a nature learns. 114
Then o'er the valley, as the day was spent,

From Pratomagno to the lofty yoke

Spread clouds, and lowering sky above it sent,
So that the pregnant air in water broke :

Down fell the rain, and to the gullies came

That of it which the gorged earth could not soak ; 120
And, mingling there with streams more worth the name,

Swept towards the royal river with such force

Of headlong speed as nought could check or tame.
Rough Archiano found my frozen corse

Near to his mouth, and hurried it away

To Arno, loosing from my breast the cross 126
To which I shaped myself when pain gained sway ;

Rolled me along his banks and down his bed ;

Then covered and begirt me with his prey.”
“ Ah! when thy steps shall back to earth be led,

And thou shalt rest from thy long journeying,”

Following the second the third Spirit said, 132
“To memory me, who am La Pia, bring.

My life Siena gave, Maremma took ;

As knows he who had with his jewelled ring
Espoused me ere I on that fen set look.”
Canto V.] PURGATORY. 231

NOTES TO CANTO V.

11. 67-69.—The land between Romagna and the kingdom of Naples,
ruled by Charles of Anjou, is the Marca d’Ancona. The speaker is
Jacopo del Cassero, a citizen of Fano, who having thwarted Azzo of Este,
Marquis of Ferrara, in his designs on Bologna, and also spoken ill of him,
was by his orders assassinated at Oriaco, between Venice and Padua, near
the river Brenta.

1. 75.—He says ‘“ midst of the Antenors ” because Padua was alleged to
have been founded by Antenor of Troy, and Oriaco is on Paduan territory.
There is probably also a covert allusion to some treachery on the part of
the Paduans (see l. 76). Antenora, the second of the circles of Traitors in
the Inferno (Inf. xxxii. 88), is named from Antenor.

1. 79.—La Mira is on the banks of a canal joining the Brenta higher up
than Oriaco, and where the fugitive would not have been hindered in his
flight by the reeds and mud of the marsh, which let the assassins overtake
him.

1. 88.—This Buonconte da Montefeltro is the son of Guido da Monte-
feltro, the Evil Counsellor of Pope Boniface VIII. (Inf. xxvii.). He fell in
the battle of Campaldino in the Val d’Arno, fought on June 11, 1289,
between the Ghibellines, who had been expelled from Florence and were
now aided by the Aretines, and the Guelphs of Florence. Buonconte was
one of the commanders of the Aretine army, which was defeated ; and his
dead body was never discovered. Dante was present as one of the cavalry
of Florence. It must be remembered that he was at that time a Guelph
(see Inf. x. 47). He probably alludes to this battle in Inf. xxii. 5.

1. 96.—The hermitage of Camaldoli.

1. 97.—The Archiano falls into the Arno between Bibbiena and Poppi.

1. 104.—There was a similar dispute between St. Francis and one of the
“black cherubs” over the corpse of Guido the father (Inf. xxvii. 112, etc.).

1. 116.—Pratomagno, now called Prato Vecchio, divides the Val d’Arno
from Casentino. The “lofty yoke” is the Apennine.

1. 133.—La Pia, a lady of Siena, of the Guastelloni family, married, first,
one of the Tolomei, and, after his death, Nello della Pietra; who, in revenge
for her supposed infidelity to him, took her to the malarious swamps of
Maremma on the Tuscan coast (see Inf. xxix. 48), where, as he intended,
the air proved fatal to her.

11. 135, 136.—1I adopt the reading “ disposando.” Bianchi prefers “ dis-
posato ; ” greatly, I think, to the detriment of the pathos of the passage, which
would then mean :— ¢“ As he knows who had espoused with his ring me who
had been wedded before.” For “La Pia” to say that she was a widow
when married to Nello would surely be unnecessary and out of place. All
that she need tell is that it was a husband who had done her to death.
 

PURGATORY. [Canto VI.

CANTO VI.

THE ANTE-PURGATORIAL CIRCLE.

THOSE WHO PUT OFF REPENTANCE TO THE LAST: SORDELLO.

Others of the troop of Shades are recognized. They
pray Dante to procure for them the prayers of their
"friends on earth for the hastening of their bliss, Virgil
refers Dante to Beatrice, to clear up his doubts as to
the efficacy of such prayers. Sordello, the Mantuan,
hearing from Virgil that he is his townsman, embraces
him, Dante inveighs against Italy, contrasting this
Jriendly greeting with her present state of intestine
strife and division. He also upbraids Florence.

WHEN from the game of zara men depart,

The loser, staying dolefully behind,

Repeats and learns the throws with heavy heart :
All as the other’s escort go combined ;

One goes in front, one grasps him from the rear,

One at his side recalls himself to mind. : 6
He stops not, and lends this and that one ear ;

Those press no more to whom he gives his hand,

And thus he keeps himself from crowding clear.
E’=n such was I amid that close-packed band,

Turning to them now here now there my face,

As to get free by promises I planned. 12
There was the Aretine, he whose life’s space

Fierce Ghin di Tacco’s arm cut short ; and there

He who was drowned while he was in the chase.
There Frederic Novello breathed a prayer

With outstretched hands, and he of Pisa who

Made good Marzucco show endurance rare. 18
I saw Count Orso, and that soul there too

Whose severance from its body, as it said,

To hate and envy and not guilt was due ;
Pierre de la Brosse I mean. Ere life has fled

Let Brabant’s lady, while she can, take heed

Lest she for this ‘mid a worse flock be led. 24

 
Canto VI] PURGATORY. 233

Soon as from all those Shades I had been freed,

Who only prayed that others too would pray,

So that their being sanctified might speed,
I thus began, “ Somewhere within thy lay

Methinks, my Light, thou plainly dost deny

That any prayer can heaven’s fixed purpose sway ; 30
Yet ’tis for this alone these spirits cry :

Can it be therefore that their hope is vain,

Or see I not well what thy words imply ? ”
And he to me, “ That writ of mine is plain,

Nor is their hope deceptive, if aright

And with sound mind thou look at it again. 36
For top of judgment bends not from its height,

Though fire of love may all at once complete

That which must those who are here lodged requite.
And there, where I affirmed the point we treat,

Prayer was unable to amend defect,

Because, disjoined from God, it met defeat. 42
Still, on this high theme cease not to suspect,

Unless she tell it thee who as a light

Shall beam for thee ’twixt truth and intellect.
I know not if thou understandest right :

Beatrice I mean, for thou shalt see her face

Above, in smiles and bliss, on this Mount's height.” 48
And I, “ Good Leader, quicken we our pace,

For I am not fatigued now as before ;

And, see, the hill casts shade now plain to trace.”
“We will advance ere this day’s light gives o’er,”

He answered, “far as in our power may be ;

But the fact has a form thy thoughts ignore. 54
Ere thou shalt reach the summit, thou shalt see

Him come back who behind the hill has flown,

So that his rays are broken not by thee.
But see where posted yonder all alone

A lonely Soul directs its looks our way ;

This will to us the quickest route make known,” 60
We came to it : what pride didst thou display,

O Lombard Soul, and what disdain disclose ;

What dignity in thy slow glances lay !

 
234

 

PURGATORY. [Canto VI.

It stood, and to its lips no utterance rose ;
But let us go, just glancing and no more,
In semblance of a lion in repose.
Virgil still drew towards it to implore
That it would point us out the best ascent ;
And answer none it made him on that score,
But asked us where and how our lives were spent.
‘“ Mantua "—the gentle leader thus began ;
And the Shade, wrapt in self-absorbed intent,

Rose from where first it stood, and towards him ran :

“T am Sordello, O Mantuan,” it cried,

As in embrace they met, ¢ thy countryman.”
O servile Italy, inn where griefs abide :

Ship without pilet in strong tempest, no

Lady of provinces, but brothel wide !
That noble Spirit was so prompt to go

At the mere sound of its loved country’s name,

All honour to its townsman here to show;
And now thy living ones incur the shame

Of wars intestine ; one on other preys

Of those with guarding wall and foss the same.
Cast, wretched one, around thy coast thy gaze,

Then from the shore turn inwardly thine eyes,

And see if anywhere peace with thee stays.
Justinian trimmed thy bridle : vain emprise,

If void the saddle ! had he never striven

Far less would be the shame that on thee lies.
Ah! ye, who to devotion should be given,

And should let Caesar on the saddle sit,

Did ye well heed God’s words to ye from heaven;

Look at this beast, how wild and fierce is it,
From never having felt the chastening spur
Since ye laid hand upon the reins and bit.

O German Albert, who abandonest her
That so untamed and savage now has grown,
Whilst thou, bestriding not her flanks, dost err ;

May a just judgment from the Stars down-flown
Light on thy blood ; new may it be and clear
And fear of it to thy successor known ;

66

72

78

84

96

102
Canto VL] PURGATORY. 235

Since thou hast brooked, herein thy father’s peer,

Beguiled by greed to lands beyond the fold,

To leave the garden of the Empire drear.
Come, Montagues and Capulets behold,

Monaldi, Filippeschi, careless man ;

These sad already, those with trust grown cold. 108
Come, cruel one, come see ‘neath what a ban

Thy nobles lie, and heal the wounds they bear ;

And thou shalt Santafiore’s safeness scan.
Come and behold thy tearful Rome’s despair :

Widowed and lone, she cries both day and night,

“ My Cesar, why dost not my fortunes share ?” 114
Come and behold how much men feel Love’s might ;

And if no pity for us moves thy heart,

Come, that thou may’st blush for thine own fame’s plight.
And, O great Jove, that didst endure the smart,

On earth for us, of the redeeming cross,

If I may question thee, Dost turn apart 120
Thy just eyes elsewhere, or dost thou give source

In thy design’s abyss to some wise plan

That wholly baffles our discernment’s force ?
For Italy swarms with the tyrant clan

In all her towns ; and every churl is bent

To turn Marcellus when a partizan. 126
My Florence, thou hast cause to be content

With this digression which concerns thee not,

Thanks to thy people that is provident.
Many at heart have justice, but ’tis shot

Late, since not put to bow without design;

But this thy folk on their lips’ edge have got. 132
Many to bear the common load decline ;

But eager in response where none appeal,

Thy people shouts, “I make the burden mine.”
Now gladden thee, for joy thou well may’st feel ;

Thou wealthy, though with peace and sense in store !

If I speak truth, the event will not conceal. 138
Athens and Lacedaemon who of yore

Framed laws and such great civil progress won,

In living rightly had but little lore
 

236 PURGATORY. [CaxTO VI.

Compared with thee, whose codes are so fine-spun

That not to mid November can the thread

Endure that in October was begun. 144
How oft, in time within thy memory sped,

Hast thou changed laws, coin, offices ; resigned

Thy customs ; ta’en fresh limbs in old ones’ stead.
Remembering well and with enlightened mind,

Thou’lt see thyself like her who, sick, in vain

Seeks on down the repose she cannot find, 150
But by her tossing keeps away her pain,

 

NOTES TO (CANTO VI;

1. 1.—The game of zara was played with three dice, and, according to
Blanc, was won by the numbers from seven to fourteen turning up.

1. 13.—The Aretine is Benincasa, who, while vice podesta, or magistrate,
of Siena, sentenced to death a brother of Ghino di Tacco for highway
robbery in Maremma ; and was stabbed to the heart at Rome by Ghino in
revenge. Ghino also was a highwayman, though of noble Sienese family.

l. 15.—Cione or Ciacco de’ Tarlati of ‘Arezzo. Whether he was
chasing or being chased when he met his death is uncertain.

1. 16.—Frederic Novello was son of Count Guido Novello of Battifolle
in the Casentino, and was slain by one of the Bostoli family.

1. 17, 18.—The Pisan is Farinata, the son of ¢ good Marzucco” de’
Scornigiani. Ie having been slain, Marzucco showed his fortitude, accord-
ing to some by revenge, but as most commentators think, by absolute
forgiveness of the murderer, whose hand he is said to have kissed. Mar-
zucco had become one of the Frati Minori or Lesser Friars (see a reference
to them in Inf. xxiii. 3).

1. 19.—Count Orso is said to have been slain by his uncle Alberto da

Mangona.
: 1. 22.—Pierre de la Brosse, secretary of Philip III. of France, was hung
in 1276, on a false accusation by the Queen, Marie de Brabant, of having
"attempted her virtue.
1. 30.—The line in Virgil is An, vi. 376 :—

¢¢ Desine fata Defim flecti sperare precando.”
1. 37.—Shakespeare, ¢‘ Measure for Measure,” Act ii. sc. 2 i—

‘“ How would you be
If He who is the top of judgment should
But judge you as you are?”

 
 

Canto VIL] PURGATORY. 237

1. 40-42.—The prayer was that of the Shade of Palinurus, his pilot,
to Aneas, to rescue him from Hades. The answer was the Sibyl’s.

11. 54-57.— Virgil means that Dante is mistaken in thinking that he can
arrive at the top of the mountain that night, or until after the Sun, now
declining, has risen again. In truth, three more sunrises happen before
the Terrestrial Paradise is reached (see Diary prefixed to Purgatory).

1. 74.—Sordello was a warrior and troubadour, who flourished in the
first half of the thirteenth century. There are very different accounts of
him, which may be found in Longfellow’s note ad loc. Among them is a
story from Benvenuto da Imola of his amour with Cunizza, who is intro-
duced in Par. ix. 32.

I. 75.—The Shades, though impalpable to mortal touch, can embrace
each other.

1. 88.—Justinian settled the law by his Code, Pandects, and Institutes ;
see Par. vi. 10-12. Italy is here compared to a riderless horse; the
Emperor Albert absenting himself from her (I. 97).

1. 91.—The clergy.

1. 93.—St. Luke xii. 17.

1. 97.—Albert of Hapsburg, son of the Emperor Rudolph, was elected
Emperor in 1298, but never crowned ; and never came into Italy. In 1308,
he was assassinated by his nephew—the ‘just judgment ” of 1. 100.

1. 102.—Albert’s successor was Henry of Luxembourg, the ‘lofty
Henry” of Par. xxx. 137.

1. 103.—See what is said of Rudolph in Purg. vii. 94-96.

1l. 106, 107.—The better opinion is that both the Montagues and
Capulets of Verona, and the Monaldi and Filippeschi of Orvieto, were
families opposing each other as Guelphs and Ghibellines respectively.

1. 111.—Santafiore is in the territory of Siena.

1. 118.—Dante may have thought ¢“ Jehovah, Jove, or Lord,” to be
identical terms ; but if he uses “Jove” here in its usual signification, the
audacity of the present application of the word is in keeping with his
putting an allusion to Cerberus as an actual personage into the mouth of
an angel (Inf. ix. 98, 99).

1. 126.—Probably the M. Claudius Marcellus who opposed Cesar is
meant.
 

PURGATORY. [Caro VIL

CANTO VI),

THE ANTE-PURGCATORIAL CIRCLE.

THOSE WHO PUT OFF REPENTANCE TO THE LAST: THE
VALLEY OF PRINCES.

Virgil tells Sordello who he is and his doom in
Limbo. Sordello promises to show the way to the
entrance of Purgatory, but explains that ascent is
impossible during the night, which is coming on. He
therefore leads the poets to a point where they see seated
and singing, in a flowery valley scooped out of the
mountain side, the spirits of many illustrious princes.
The Emperor Rudolph ; Ottocar, King of Bohemia ;
Philip I11. of France ; Henry of Navarre ; Peter 111.
of Arragon ; Charles of Anjou; Henry III. of
England ; William, Marquis of Montferrat; are
pointed out by Sordello.

WHEN greetings full of joy and courtesy
Had been renewed by them three times and four,
Sordello drew back and said, “ Who are ye?”
“ Before souls worthy up to God to soar
Were subjected to this Mount’s discipline,
Octavian to the tomb my ashes bore. 6
Virgil am I, and for no other sin
Lost heaven, than that I there no faith could bring.”
Such were the words my Leader answered in.
As one who on a sudden sees a thing
Before him, now believes now doubts the case,
And says, “It is: it is not,” wondering ; 12
So seemed the other ; then cast down his face,
And humbly back returning to my guide,
Clasped him where an inferior makes embrace.
“ O thou,” he said, “ who art the Latins’ pride,
Through whom our tongue let all its power appear,
And whose praise in my land shall aye abide, 18

 
Canto VIL] PURGATORY. 239

What grace or merit shows thee to me near ?

If I deserve thy words, I fain would know

If from Hell, and which cloister, thou com’st here ? ”
“ Through all the circles of the realm of woe,”

Said Virgil, “ have I come these haunts amid ;

By heaven-sent virtue urged I with it go. 24
For what I did not, not for what I did,

The lofty Sun I learnt too late to prize,

And which thou long’st for, from my sight is hid.
A place by martyrdoms not saddened lies

Down there below, but by mere gloom, and where

Laments sound not as wailings, but are sighs. 30
With those poor innocents abide I there,

Who by the teeth of Death were seized upon

Ere made exempt from the sin all men share.
There I abide with those who put not on

The holy virtues three, but faultless knew

The others all, and in their practice shone. 36
But if thou know’st and can’st, give us some clue

By which we may ascend with speedier pace

Where Purgatory has commencement true.”
He answered, “ We are bound to no fixed place :

I am allowed up and around to stray,

And, far as I can go, thy way will trace. 42
But see already how declines the day ;

Since we are powerless to climb by night

In some fair sojourn we should think to stay.
Here are souls in retirement on the right ;

If thou consent, I'll bring thee to them nigher,

And make thee know them, not without delight.” ~~ 438
“How is this ?” was replied. “Should one desire

To climb by night, would others the wish foil,

, Or lack of power debar his going higher?”

And good Sordello pressed upon the soil

His finger, saying; “ Past this line alone

Know that thou couldst not after sunset toil. 54
Not that aught other hindrance would be shown

To going upwards than the shades of night :

These check the will, made powerless though prone.
 

PURGATORY. [CANTO VII.

Downwards we might go with the waning light,
Wandering around the hillside as we went,
While the horizon shuts the day from sight.”

Then said my Lord, as if in wonderment,

“ Lead us then thither where thou dost declare
That some delay may with delight be spent.”

When we had gone a little space from there,

I saw the Mount was hollowed out and bore
Such aspect as Earth’s hollow valleys bear.

“ Thither,” that shade exclaimed, ¢“ will we go o’er,
Where in the hillside is a lap self-made,

And there wait till the dawn shall day restore.”

A winding path, half steep, half smooth displayed,
Conducted us to the dell’s flank, a site
Where more than half the border had decayed.

Gold and fine silver, cochineal, pearl-white,

Wood from the Indies lucid and serene,
Fresh emeralds at their breaking moment bright,

By grass and flowers in that lap placed, had been
In colour each and all of them outdone,

As the less yields, beside its greater seen.

There Nature not alone to tints had run,

But had made of a thousand odours sweet
An unknown and inseparable one.

Salve Regina singing from their seat,

I there saw souls ‘mid green and flowers at rest,
Not visible beyond that vale’s retreat.

« Before the scanty Sun has reached his nest,”
Began our Mantuan guide, ‘midst these to go
By me conducted do not make request.

Stationed on this ledge ye will better know
The acts and visages of all of those,

Than mingling with them in the dale below.

He who sits highest, and the semblance shows
Of being by neglect ’gainst duty steeled,

Nor doth his lips, while others sing, unclose,

Was Emperor Rudolph, he who could have healed
Wounds from which Italy has death to fear,
And which to other’s balms too slowly yield.

60

66

72

78

84

90

96

 
Canto VIL] PURGATORY. 241

The other, whose look bids him be of cheer,

Ruled o’er the land where springs the stream that flows

With Mold to Elbe, with Elbe to sea draws near:
Ottocar by name he in his swaddling-clothes

Was better far than is his bearded son

Winceslas, who fat with ease and luxury grows. 102
He of small nose who in close talk with one

Appears, who has so kind a look expressed,

Died in flight when the Lily was undone.
See him there, how he smites upon his breast.

Ye see the other, sighing, of his palm

Has made a bed whereon his cheek may rest. 108
Father and father-in-law of France’s harm

Are they: they know his life is foul and flawed ;

Whence comes the grief that deals them such a qualm.
He who so large-limbed seems, and in accord

With him of manly nose uplifts his song,

Wore girt on him all excellence’s cord. 114
And had the youth behind him lived so long

As, after him, to have kept kingly sway,

Vase after vase had in desert been strong.
This of his other heirs I cannot say :

His realms are Frederick’s and Jacomo’s ;

Naught of his better heritage have they. 120
Rarely into the branches upwards grows

The probity of man : thus wills He who

Must for this boon be asked, which He bestows.
My words are not less of the large-nosed true

Than Peter, whose song is with his agreed ;

Wherefore Apulia and Provence now rue. 126
The plant is as inferior to its seed

As, more than Beatrice or Margaret,

Constance still glories in her husband’s meed.
Behold where from the rest apart is set

Henry of England, king of simple ways :

He in his scions has better issue met. 132
The lowest of them on the ground, with gaze

Uplifted, Marquis William is, through whom

The war that Alessandria set ablaze
Makes Canavese share Montferrat’s gloom.”
242 PURGATORY. [Canto VII.

NOTES TO CANTO VII,

1. 6.—¢“ Octavian” is the Emperor Augustus.

1. 26.—¢ The Lofty Sun” is God.

ll. 27-30.—Compare the description given of Limbo in Inf. iv. 26, etc.

1. 33.—t.e. before baptism.

11. 35, 36.—The three holy virtues are the theological —Faith, Hope,
and Charity. The “others” are the four cardinal virtues—Prudence,
Justice, Fortitude, and Temperance.

1. 40.—So Musaus answers the Sibyl’s inquiry where Anchises is to be
found—

 

‘“ Nulli certa domus.”
Virg. Zn. vi. 673.
11. 54-60.—God being the Sun (supra line 26), man without His guidance
cannot aspire to higher things.
1. 74.—Mr. Parsons reads ¢‘ lucido sereno,” and translates this line —
“India’s rich wood, heaven’s lucid blue serene.”

And Mr. Butler, independently of him, came to the conclusion that perhaps
¢¢Jucido sereno” might bear the meaning ‘the blue of heaven.” There
can be no doubt that something of a blue colour is wanted to complete the
category, and that it is doubtful whether ‘Indico legno” can mean indigo.”
Suppose, however, that it cannot; the difficulty as to what colour it indicates
will still remain, even if “ lucido sereno ” is regarded as something distinct
from it ; although that reading and interpretation gets rid of the inappro-
priateness of the epithets *“lucido e sereno ” to wood of a dark colour, such
as “ebony,” which may possibly be the ‘Indico legno.” It appears to
me, however, that it is quite contrary to Dante’s accurate style to include
““heaven’s lucid blue serene ” among a list of material objects such as gold,
silver, etc.
1. 82,—The hymn beginning—

‘“ Salve, Regina, mater misericordice,
Vita, dulcedo et spes nostra, salve.”

1. 94.—Rudolph of Hapsburg was the first emperor of the house of
Austria ; from 1273-1291. He was the father of the ‘“ German Albert” of
Purg. vi. 97, and, like him, would not go to Rome to be crowned—the
neglect of duty referred to in I. 92.

1. 96. —The “other ” is Henry of Luxembourg, who succeeded Albert
(Purg. vi. 102).

1. 97.—Ottocar, King of Bohemia, revolted against Rudolph, and was
killed in battle in 1278. Here they are friends again.

1. 1o1.—Winceslas II., son and successor of Ottocar, died in 1305.
Iis luxury and effeminacy are again referred to in Par. xix. 125.

1. 103.—The small-nosed one is Philip III. of France. He died at
Perpignan in 1283, on his retreat from Catalonia, which he had invaded in
a war against Peter III. of Arragon (1. 112).
 

Canto VIL] PURGATORY. 243

1. 104.—He of the kind look is Henry III. of Navarre.

1. 109.—Philip III. of France was the father of Philip IV. (Philip the
Fair), who married Henry of Navarre’s daughter Jane. Dante calls Philip
IV. ¢ France’s harm.”

1. 112.—The large-limbed monarch is Peter IIL. of Arragon, who was in
constant feud with Charles of Anjou, King of Naples, and stirred up the
revolt against him in Sicily which resulted in the Sicilian vespers in 1282
(Par. viii. 75), by which Peter became king of Sicily. He was the son-in-
law of King Manfredi whom Charles of Anjou defeated and succeeded as
king of Naples (Purg. iii. 112). Peter reigned from 1276-1285, dying in
the same year as his enemy Philip III. of France (l. 103).

1. 113. —The one ‘‘of manly nose,” in contrast to the small-nosed
Philip III. (1. 103), who is singing in accord with Peter, is his enemy in
life, Charles of Anjou, brother of St. Louis of France, and conqueror of
King Manfredi (last note). He too died in 1285.

1. 114.—Peter of Arragon had four sons, Alphonso, James, Frederick,
and Peter. Venturi thinks that Peter, the youngest of these, is the youth
here mentioned, but the better opinion is that it is Alphonso ; who, though
he succeeded his father as king of Arragon in 1285, died in 1291, aged only
twenty-nine. Iread 1. 116 as implying that ““ the youth” did succeed to the
throne, but did not live to retain it.

1. 119.—Jacomo (James) at the death of his father succeeded him as king
of Sicily, but on his brother Alphonso’s death (see last note) became king
of Arragon, resigning the throne of Sicily to Frederick. These monarchs
have been mentioned before, by their grandfather, King Manfredi (Purg. iii.
115, 116).

1. 124-126.—The words used as to the degeneracy of the sons of great
fathers apply to Charles of Anjou equally as to Peter of Arragon. The
reference is to Charles IL, son of Charles of Anjou, who became on his
father’s death king of Apulia (or Naples) and Count of Provence.

11. 128, 129.—Beatrice and Margaret were two of the four daughters of
Raimond Berenger, Count of Provence, each of whom became a queen
(Par. vi. 133, 134). Beatrice married Charles of Anjou; Margaret, his
brother, St. Louis, King of France. Constance, daughter of King Manfredi,
married Peter 111. of Arragon, whom Dante here exalts at the expense of
the hated French house.

1. 131.—Henry IIL. of England. His “better issue ” is King Edward I.
(Longshanks).

1. 133-136.—William, Marquis of Montferrat and the district of Cana-
vese, was taken prisoner by the men of Alessandria, the Piedmontese strong-
hold, in 1290, and exhibited in public confined in a cage. He died in 1292.
His provinces went to war with Alessandria to avenge him.
244 [ PURGATORY. [Canto VIII.

CANTO VIII.

THE ANTE-PURGATORIAL CIRCLE.

THOSE WHO PUT OFF REPENTANCE TO THE LAST:

THE
VALLEY OF PRINCES.

NINO VISCONTI, CONRAD MALASPINA.
As the Spirits join in a hymn, two angels with

Saming swords descend from heaven to guard the

valley. Sordello leads the poets down into il, where

Nino Visconti of Gallura speaks with Dante. Three

bright stars appear near the Pole. A serpent glides

into the valley, but is put to flight by the angels.

Conrad Malaspina makes himself known to Dante
and predicts his banishment.

"Twas now the hour that stirs desire anew
In those who sail the sea, and melts their heart
The day that they have bid sweet friends adieu :
And thrills with love the pilgrim on his start
Who hears a far-off bell peal o’er the land
With seeming grief from dying day to part ; 6
When I began to cease from listening, and
On one among the souls to fix my eye,
Which, risen up, claimed attention with its hand.
It joined both palms and lifted them on high,
Fixing its eyes towards the Orient
As though to tell God “For naught else care I.”
Ze lucis ante, in such sweet notes blent
Poured from its mouth, and so devout a strain,
As witched me from my mind with ravishment.
And then the others followed its refrain
Throughout the whole hymn, in notes devout and sweet,
Having their eyes on heaven’s revolving train. 18
Here, reader, sharpen well thy eyes to greet
The truth ; for now the veil becomes so fine
That to pass through is sooth an easy feat.

 
Canto VIII] PURGATORY. 245

I saw that gathered host of noble line

Next silently their glances upwards send,

Lowly and pale, as waiting for a sign. 24
And saw two angels from on high descend,

Who thence with two swords flaming fire came out,

But which were clipped short and with pointless end.
Green as are new-born leaflets when they sprout

The raiment was which, as it trailed behind,

Their green wings smote upon and blew about. 30
One somewhat o’er us took his post assigned,

The other lighted on the further bank,

So that the folk were in the midst confined.
My eye discerned their blond heads well, but sank

Dazed by their faces, as a faculty

That, overwrought, becomes confused and blank. 36
“ Both these from Mary’s bosom come, to be,”

Sordello said, “the guardians of the vale

Against the snake which will come speedily.”
Whence I, who knew not where would be its trail,

Turned me about and to the shoulders tried

Pressed closely, with alarm all icy pale. 42
Once more Sordello, “Down the valley’s side

Let us now go, and with each mighty Shade

Hold talk ; they will in seeing ye take pride.”
Three downward steps alone, I think, I made,

When, come below, I saw one solely gaze

On me, as by a wish to know me swayed. 48
The air at this time was in darkening phase,

But not so much that ’twixt his eyes and mine

It cleared not up what it first shut in haze.
He made towards me and I towards him in fine :

Gentle Judge Nino, what delight I gained

To see thee not doomed midst the lost to pine. 54
No fair salute unsaid by us remained :

Then he began, ¢ How long cam’st thou ago

To the Mount’s foot, o'er the far waves attained ? ”
“0,” I replied, “from ‘mid the haunts of woe

I came this morn, and in first life am I,

Albeit to gain the other I thus go.” 60
246

 

PURGATORY. [Canto VIII.

As soon as they had heard this my reply,
He and Sordello both drew back a pace,
Like folk who under sudden stupor lie.

To Virgil one, the other turned his face
To one there seated, and cried, “ Up and speed,
Conrad, to see what God has willed of grace.”

Then turned to me, “ By that especial meed
Of thanks thou owest Him who so doth hide
His own first Cause that no fords thither lead,

When thou shalt be beyond the waters wide,

Bid my Giovanna for me there implore
Where innocents’ requests are not denied.
Her mother loves me, as I think, no more,
Since she has laid aside the wimples white
That, wretched, she must needs wish she still wore.

Through her we learn, and sooth the task is light,
How long in woman Love's fire keeps astir
If not rekindled oft by touch or sight.

Less fair a sepulture shall make for her
The viper he of Milan bears for crest,

Than that Gallura’s cock had to confer.”

As he thus spoke his aspect bore impressed
The stamp upon it of that righteous zeal
Which burns with measured ardour in the breast.

I let my greedy eyes still heavenwards steal ;

Still to the point where the stars move most slow,
As nearest to the axle does a wheel.

« At what on high, Son, art thou gazing so?”

My Leader said ; and I, “ Those torches three
With which this hither pole is all aglow.”

«The four bright stars thou saw’st this morn,” said he,
“ Have gone, in yonder depths to disappear,
And these have risen up, where those used to be.”

While he thus spoke, Sordello drew him near,

And said, “Behold our adversary there !”
With finger pointing whither he should peer.

On that side where the little vale was bare
Of rampart was a serpent, such perchance
As did Eve with the bitter food ensnare.

66

72

78

84

90
Caxto VIIL] PURGATORY. 247

Through herbs and flowers the dire snake made advance,

And, as a beast is wont that smooths its fell,

Oft turned, to lick its back, its head askance. 102
I did not see and therefore cannot tell

How the celestial hawks their stations left ;

But that both were in motion I saw well.
Hearing the air by their green pinions cleft

The serpent fled, and to their posts again

The angels wheeled, in even flying deft. 108
The Shade that by the Judge its place had ta’en,

When he had called it, all through that affray

No instant ceased to look at me amain.
“So may the lamp that lights thy upward way

Find wax sufficient in thy free-will stored,

Far as the enamelled height to feed its ray ;”’— 114
It began, “if thou canst true news record

Of Val di Magra and the district nigh,

Tell it me, who was in my time there lord.
Once by name Conrad Malaspina, I

Descend from but am not the Ancient ;

I bore mine love, which here I purify.” 120
“ Through your domains,” said I, “ I never went ;

But where lives any one, all Europe through,

To whom their glory is not evident ?
The fame that gives your house the honour due

Proclaims the nobles and proclaims the land,

Which thus he knows who ne’er yet thither drew. 126
I swear—so may I on the summit stand—

Your honoured race does not a whit abate

The estimation of its purse and brand.
Nature and use so privilege its state,

That, though a bad head turns the world aside,

It alone scorns the wrong path and goes straight.” 132
And he, “ Now go ; for the Sun shall not glide

Seven times below, to rest upon the bed

Which the Ram’s four feet cover and bestride,
Before that in the middle of thy head

This courteous opinion shall be nailed

With greater nails than words by others said : 138
Unless the course of judgment shall have failed.”
 

248 PURGATORY. [Canto VIII.

NOTES TO CANTO VIIL
1. 13.—““ Te lucis ante,” the first words of the Compline hymn :—

“Te lucis ante terminum
Rerum Creator, poscimus,
Ut pro tul clementia
Sis praesul et custodia.”

The rest of it is given by Longfellow.

1. 19-21.—A similar exhortation to the reader to pierce the veil and
discover the hidden meaning of what is said, is found in Inf. ix. 61-63, ¢.2.
What that meaning is in the present instance is hard to say. Lombardi’s
explanation, for which see Cary’s note, appears too far fetched.

11. 28-30.—Green is the colour of hope. Compare Purg. iii. 135.

1. 53.—Nino de’ Visconti of Padua was nephew of Count Ugolino (Inf.
xxxiii. 13, see note there). He was judge of the division of the island of
Sardinia called Gallura (Inf. xxii. 82).

1. 62.—Sordello was equally ignorant, up till now, that Dante was alive,
as Nino was ; for before they met it had become too dark for Dante to cast
a shadow (Purg. vi. 57).

11. 68, 69.—Compare Par. xx. 118-120.

11. 73-75.—Beatrice of Este, Nino’s widow, married Galeazzo de’ Vis-
conti of Milan. The white wimples were the signs of widowhood.

11. 79-81. —This is the reading “11 Melanese accampa,” which makes
better sense than ¢ I Melanesi.” The crest of the Visconti of Milan was a
viper ; that of the Visconti of Gallura a cock (gallo).

1. 89.—1It is doubtful whether any, and if so what, actual three stars are
here meant. Whatever else they may be, they denote the three theological
virtues, as the four seen at the outset (Purg. i. 23) denoted the four cardinal
virtues (see note to Purg. vil. 35, 36). The cardinal, or active, virtues set
at night ; when the theological, or contemplative, rise.

1. 114.—The enamelled height is either the Terrestrial Paradise at the
top of the Mountain, or heaven itself. The lamp that lights Dante up is
divine grace.

1. 116.—Val di Magra ; see note to Inf. xxiv. 145. The Conrad Malas-
pina, here speaking, seems to have been the cousin of the Marquis Moroello
Malaspina, there called the ¢ Vapor di Val di Magra.”

l. 131.—The ‘bad head ” is generally understood to be Pope Boni-
face VIII.

1. 133-139.—A prophecy that before seven more vernal equinoxes, at
which time the Sun is in Aries, had passed, Dante should be hospitably
received in his exile, as he was in 1306, by the Malaspinas,
Canto IX.] PURGATORY. 249

CANTO IX.

DANTES DREAM OF THE EAGLE INTERPRETED.

ENTRANCE INTO PURGATORY GRANTED BY THE
GUARDIAN ANGEL.

Near daybreak, Dante falls asleep, and dreams
that he is carried up to the Empyrean by an eagle.
He wakes at the entrance gale of Purgatory, whither
he has in fact been carried in his sleep by Lucia. It
is approached by three steps of different kinds of stone,
and guarded by an angel with a drawn sword, who
at Virgil's prayer opens the gate and admits the poets,
Sirst marking seven P's on Dante's forehead with the
sword’ s point.

Tue old Tithonus’ concubine now shed

Upon the Orient’s verge her paly light,

Forth from the arms of her sweet lover sped.
Her forehead with resplendent gems was bright,

Placed in the figure of the creature who

With cold tail smites the peoples ; and the Night 6
Had of the steps wherewith she climbs made two

Already, in the place at which we were,

And now the third with wings down-drooping flew,
When I, who had my Adam’s flesh to bear,

Sank on the grass, by slumber overborne,

Where all the five of us were seated there. 12
"Twas in the hour when, close upon the morn,

The swallow is commencing her sad lays,

Remembering, haply, her first woes forlorn ;
When too our mind most from the body strays,

And in its visions, less by thought swayed there,

Possesses an almost divining gaze ; 18
That I in sleep saw poised high up in air

A gold-plumed eagle, as it seemed to me,

With wings outspread for swooping to prepare.

 
250

 

PURGATORY. [Canto IX.

And in that region it appeared to be

Where Ganymede deserting his own race

Was snatched up to the high consistory. 24
Perchance this bird from habit strikes the chase

Here only, was my thought, and scorns to soar,

Perchance, with prey clutched from another place.
Then it appeared that, wheeling slightly more,

It swooped as lightning terrible in aim,

And far as to the fire me upwards bore. 30
There it and I appeared to be aflame ;

And so sore was the fancied heat to bear,

That my sleep to an end abruptly came.
Not otherwise did roused Achilles glare,

Rolling his newly wakened eyes around

And seeing that he was he knew not where, 36
When in his mother’s arms and sleeping sound

He came from Chiron to the refuge place

Sciros ;—thence taken by the Greeks when found,—
Than TI aroused me, soon as from my face

Sleep fled and left it of all colour drained,

Like his who freezes in fear’s chill embrace. 42
Only my Comfort at my side remained,

And more than two hours high the Sun had soared,

And my looks were upon the seashore strained.
“Put fear away from thee,” exclaimed my Lord ;

“ Assure thyself that prosperous is our state ;

Be all thy vigour without stint outpoured. 48
To Purgatory thou art come, though late ;

See there the girdling ledge around it drawn ;

See, where it seems disjoined, the entrance gate.
Heretofore, in the day-preceding dawn,

When thy soul slept within thee on the tier

That lies beneath us now, which flowers adorn, 54
A lady came and said, ‘I am Lucia;

Let not this sleeper my grasp’s succour lack ;

So will I make his journey less severe.’
Sordello and the other noble forms kept back :

She lifted thee, and as the day grew clear

Mounted aloft, and I upon her track. 60

Ea
Canto IX] PURGATORY.

She showed me first, before she laid thee here,
That open entrance with her beauteous eyes,
Then she and sleep combined to disappear.”

As one who changes doubts to certainties
And in fear’s stead to comfort turns his mind,
When truth, discovered, clear before him lies,

So did I change ; and when my Guide divined
That I was free from care, up toward the height
Along the ledge he moved, and I behind.

Reader, thou seest well how as I write
I raise my theme ; and therefore marvel not
If with more art I give it added might.

We approached thither, and now reached a spot
Such that, where first a breach appeared, €’en so
As in a wall a fissure makes a blot,

I saw a portal and three steps below
To go up thither, differing in hue,

And one, who spoke not yet, as warder show.

And as my eyes still more enlarged their view,

I saw him seated on the topmost stair,
Such in face that my gaze perforce withdrew.

And in his hand a naked sword he bare,

Which so reflected towards us ray on ray
That oft in vain I cast my glances there.

“ From where ye now are what your will is say ;”
Thus he began ; “ Where doth your escort wait?
Take heed lest to your harm you climb this way.”

«A heavenly lady, who hath knowledge great,”
Replied my Master, “of these things, but now
Said to us, ¢ Thither go, there is the gate.’ ”

« And may she with all good your steps endow,”
Rejoined the courteous keeper of the door ;

“ Draw near our stairs ; your access I allow.”

We came there, and so smooth and polished o’er
Was the first stair, of whitest marble wrought,
That I saw mirrored there the form I bore.

The second, that a deeper tint had caught

Than perse, was rock of scorched and rugged grain,

Split into cracks both lengthwise and athwart,

251

66

72

78

84

90

96
252

PURGATORY. [CANTO

The third, massed high above the other twain,

Seemed to me porphyry, in ruddy glare

Such as the blood that leaps forth from a vein.
With both feet planted on this topmost stair

God’s Angel on the threshold sat, which shed

What seemed a diamond stone’s effulgence there.
My guide with goodwill drew me as he led

Up the three stairs, and “ Humbly now entreat

That he will loose the fastening,” he said.
Devout I threw me at the holy feet ;

Prayed him to pity and unlock to me;

But first upon my breast three times I beat.
He with his sword’s point seven times marked a P

Upon my brow, and “To these wounds apply

A cleansing stream when come within,” said he.
Ashes or earth when excavated dry

Would with his raiment, from beneath whose fold

He drew two keys, in colour closely vie.
Of silver one, the other was of gold ;

He first the white and then the yellow plied,

Taking the gate to my content in hold.
“Whenever either key is vainly tried

And placed in the lock’s wards turns right in none,”

Said he to us, “this gate is not thrown wide.
One is more precious, but the other one

Needs greater art and intellect, before

Unlocking, for this brings the knot undone.
Peter, from whom I hold them, bid me more

In opening than in keeping fast to err,

Should suppliants prostrate at my feet implore.”
Then as he made the sacred portals stir,

“ Enter,” he said, “but exile is his fate

Who looks behind : be warned what you incur.”
And when the swivels of that sacred gate,

That are of metal resonant and strong,

Turned on their hinges were constrained to grate,
Tarpeia roared less harshly, nor so long,

When good Metellus forth from her was sent,

And she was left to pine upon her wrong.

 

IX.

102

108

114

120

126

132

138
 

Canto IX] PURGATORY. 253

At the first sound I turned to it intent,

And seemed to hear Ze Deum laudamus rise

Sung in a voice with dulcet cadence blent.
What I heard wrought on me in just the wise

Of the effect familiar to the ear

When men sing to an organ’s harmonies, 144
And we now hear the words, now do not hear.

 

NOTES TO CANTO IX.

1. 1-9.—I agree with those who take the time indicated by these lines
to be that preceding the dawn of day, not the rise of the moon. I cannot
think that Dante would speak of a lunar Aurora, familiar as he was with
Virgil's references to her as leaving the bed of Tithonus at dawn. The
lines—

‘Et jam prima novo spargebat lumine terras
Tithoni croceum linquens Aurora cubile.”

occur twice in the Aneid : iv. 584, 385, and ix. 439, 440.

1. 5.—The cold animal is the constellation Scorpio ;”” whose position
in the sky at this time has caused the doubt to be felt whether Dante did
not mean to describe a lunar Aurora.

1. 7.—Bianchi’s interpretation of the ‘¢steps”—passi—of the Night
seems the most probable ; viz. that the signs of the Zodiac with which she
rises at the vernal equinox are meant, Ze. Libra (Purg. ii. 5), Scorpio, and
Sagittarius. Libra and Scorpio had already passed the meridian, westwards,
and Sagittarius was now passing it (see note to 1. 44).

1. 10.—Compare Purg. xi. 43-45.

1. 12.—The five were Dante, Virgil, Sordello, Nino, and Conrad.

1. 15.—The allusion is to the story of Procne, who was changed into a
swallow after her revenge upon her husband Tereus for the wrong he had
done her (Ovid, Metam. vi.).

Il. 16-18.—Compare note to Inf. xxvi. 7. This is the beginning of the
morn of the second day spent in Purgatory, Easter Tuesday. See the Diary
prefixed.

1. 24.— Ganymede was carried up by an eagle to heaven to be Jupiter’s
cup-bearer,

1. 30.—The ““ fire ” is the Empyrean.

1. 44.—At the time when Dante fell asleep, Sagittarius was passing the
meridian (ante, 1. 7). Between that sign of the Zodiac, and Aries in which
the Sun now was, Capricorn, Aquarius, and Pisces, covering between them
an arc of ninety degrees, intervene. When, therefore, Sagittarius had gone

)
 

254 : PURGATORY. [CANTO 1X.

below the meridian, Pisces had risen above the horizon. Similarly, when
Capricorn had gone below the meridian, the whole of Aries, in which the
Sun was, would be above the horizon. At that instant the Sun, owing
to his position in Aries at this time of year, would be about nine degrees
above the horizon, i.e. would have risen rather more than half an hour (see
note to Purg. ii. 57). Since he is now more than two hours high, about an
hour and a half has elapsed since Aries fully rose.

1. 55.—‘“ Lucia ; ” see Inf. ii. 97.

11. 94-102.—The three stairs symbolize, respectively—confession ; con-
trition ; and the fervour of repentance.

1. 98.—¢¢ Perse,” according to Dante himself in the Convito (iv. 20),
is a colour blended of purple and black, but the black prevailing. The
word occurs also in Inf. v. 89; vii. 103.

1. 112.—P for “ Peccato” (sin). The seven P’s stand for the seven
deadly sins ; which are purified in Purgatory.

1. 117.—The silver key denotes the learning needed for discharging the
office of absolution ; the golden, the divine authority for its discharge.

Il. 136-138. The reference is to Lucan’s description of the plunder of
the Temple of Saturn on the Tarpeian hill by Cesar, in spite of the attempt
of the tribune Metellus to defend it (Lucan, Phars. iii. 115-168).

 
Canto X.] PURGATORY. 255

CANTO X.
THE CIRCLES OF PURGATORY.

SINS CAUSED BY LOVE FOR A NEIGHBOUR’S ILL.
STAIRWAY I. CIRCLE 1: THE PROUD.

Inside the gate a steep winding path leads up to
the first Circle in Purgatory itself, whick surrounds
the mountain, and on the steep bank bounding its
inner side is sculptured with stories of humility cut in
white marble. While Dante is admiving these, souls
approach bent double by heavy stones laid upon them
in expiation of their sin of Pride.

WHEN we were past the threshold of the gate

From use whereof ill love makes souls abstain,

By causing the crooked way to seem the straight,
I heard it sounding as it closed again.

And had I turned my eyes towards the sound

What meet excuse could such a fault obtain ? 6
We mounted through a fissured rock that wound

Now to the one, now to the other side,

Just like a wave’s retreat and its rebound.
“ A little art may here be fitly tried,”

Began my Leader, “as now here, now there

Our course along the side that winds we guide.” 12
And this it was that made our steps so rare

That the Moon’s darkened limb had gone to lie

Again upon her couch, before we were
Outside of and beyond that needle’s eye.

But when we freed ourselves and had come out

Where the Mount closes up behind on high ; 18
I weary, and both equally in doubt

As to our way ; we reached a level place

More desolate than paths through desert drought.
From where its rim adjoins the void, to base

Of the bank on the sheerly rising side,

Thrice a man’s length would measure out the space. 24
256

 

PURGATORY. [Canto X.

And far as my eyes’ wings their flight could guide,

Whether they turned to left hand or to right,

This cornice seemed of the like width descried.
Our feet had not yet moved upon that height,

When I saw that the bank around, which warned

A climber that he there could have no right, 30
Was marble white, with sculptures so adorned

That Polycletus, and not only he

But Nature’s own self would have there been scorned.
The Angel who to earth brought the decree

Of the peace tearfully for years besought,

Which set Heaven from long prohibition free, 36
Appeared before us in such living sort

There in sweet sculptured attitude pourtrayed,

That he appeared not a mere dumb shape wrought.
One could have sworn that he then Ave said,

Because she also had there imaged been,

Who turned the key to unlock high loves aid. 42
And Ecce ancilla Dei on her mien

Was as expressively in utterance scored

As a seal’s figure upon wax is seen.
“ Keep not thy mind one place alone toward,”

Said my sweet Master, who upon the side

On which men’s hearts are had me. In accord, 48
I set my sight in motion and descried

In rear of Mary, on that side of me

Where he stood who was of my movements guide,
Graved on the rock another history.

Wherefore I passed by Virgil and drew near,

To have it well set out for me to see. 54
There on the marble’s self was sculptured clear

The sacred ark which car and oxen drew,

Whence men an office not assigned them fear.
Before it folk appeared ; and all the crew

In seven choirs parted made two senses say

Within me, one “they sing not ;”’ one “they do.” 60
So too, as fragrance seemed to float away

From incense imaged there, my eyes and nose

Became discordant between ¢ yea” and ‘ nay.”

 
Canto X.] PURGATORY. : 257

The Psalmist there, as one who dancing goes,

Girded before the blessèd vessel went,

Lowly and more and less than king in pose ; 66
While Michal, imaged opposite, who leant

From a grand palace-window, in despite

Was gazing, like a lady ill content.
To bring another story close in sight

I moved my feet from where I stood, and came

To where in Michal’s rear it glimmered white. 72
This told the Roman prince’s lofty fame

Whose great worth stirred up Gregory to seek

The victory that so extolled his name.
"Tis of the Emperor Trajan that I speak ;

And a poor widow stood beside his rein

In sorrowing attitude with tearful cheek. 78
Around him seemed to press a swelling train

Of cavaliers ; and moving in the breeze

Eagles of gold above in sight were plain.
The hapless woman amidst all of these

Seemed to be saying, « Vengeance, Sire, I pray

My son is dead, my heart can find no ease.” 84
And he to answer her, ‘“ At present stay

Till I return ;” and she “O Sire,”—as one

In whom impatient grief will have its way—
“If thou return not?” And he, “ Twill be done

By him who shall be where I am.” And she,

“What boots thee other's good deed if thou shun go
Thy own?” And he, “ Take comfort, for 'tmust be

That I discharge my duty ere I go;

Justice so wills, and pity hinders me.”
He who ne'er saw a thing He did not know

Produced this visible speaking, strange and new

To us, because ’tis not found here below. 96
Whilst I was still delighting me to view

Forms dear to look at for their Sculptor’s sake,

Where such humility was imaged true,
“Lo, on this side, but rare the steps they make,”

Murmured the poet, throng those who will tell

What way to reach the high stairs we must take.” 102
s
258

PURGATORY. [CANTO X.

My eyes that were intent to gaze and dwell
On the strange sights by which their zest is swayed,
Turned, and not slowly where he bade them fell.
Yet, Reader, I would have thee not dismayed
From thy good purpose, now that thou must know
How God has willed it that the debt be paid. 108
Heed not the fashion of the martyr’s woe ;
Think on what follows ; think that at the worst
Beyond the mighty doom it cannot go.
« Master, those whom I see,” began I first,
«“ Move towards us, seem not persons ; and my sight
So wavers that my doubt is not dispersed.” 114
And he to me, “Their torment’s grievous plight
Keeps them bent down to earth, so that my eyes
Were strained at first to make them out aright.
But fix thy looks there, till thy sight descries
And singles out what ‘neath these stones comes bowed ;
Thou now can’st see what stroke on each one lies.” 120
O wretched, weary Christians, because proud ;
Who, infirm in the vision ofthe mind,
Confidingly to backward steps are vowed !
Perceive ye not that we are worms in kind,
Born to become the angelic butterfly
That flies to Justice, leaving screens behind ? 126
Why does your soul float buoyantly on high ?
Ye are as insects that in growth fall short,
Like a worm, which is formed defectively.
As for a ceiling’s or a roof’s support
A figure sometimes in a corbel’s place
Is seen with knees and breast in contact brought, 132
Which with real grief for its unreal case
Fills the beholder ; placed in such a stress
Were those whose forms I now by care could trace.
In truth they were contracted more or less,
As they had more or less upon their back ;
And he whose acts showed most submissiveness 138
Seemed to say, weeping, Further strength I lack.”

 
Canto X.] PURGATORY. 259

NOTES TO CANTO X.

1. 7.—The first of the seven stairways or ‘‘ passes of pardon” (Purg.
xiii. 42), within the confines of Purgatory, which lead respectively to the
seven circles of the mountain. This is the fitting place to call attention to
one or two points connected with them. First, they are less steep in pro-
portion as they are higher up from the entrance (see note to Il. 14-16). In
the next place, each stairway is guarded by an Angel. There is no special
Angel warder to this first one, because it is close to the entrance where sits
the Angel of the threshold. Again, with the exception of this first one,
each stairway leads from one circle of purgation to another. Save therefore
in the present instance, the entrance upon each is accompanied either by
the sound of voices or by the words of its Angel, emphasizing the virtue
opposite to the sin which is purified in the circle from which it leads, and
implying the absolution from that sin of those who are about to go up.
Lastly, the Angels of the two stairways next after the present, use words of
encouragement to induce Dante to mount them ; but the others simply
point the way ; for the reasons given in the note to Purg. xv. Il. 31-36.
The reader who will be at the pains to compare the description of the
different Angels will appreciate the beautiful variety with which the poet
treats of them. The passages are Purg. xii. 88-96; xv. 25-36; xvii. 40-60;
xix. 43-51 ; xxii. 1-6 ; xxiv. 133-154. The last is the most exquisite of all.

11. 14-16.—The part of the Moon that is in shadow reaches the horizon
first as she sets. Having been full on the previous Thursday night (see
note to Inf. xx. 127), and it being now the following Tuesday, she would set
about four hours after sunrise ; so that about two hours have passed since
Dante woke from his dream (Purg. ix. 44). This first stairway of Purgatory
is one of the steepest, bearing out Virgil’s description of the difficulties pre-
sented by the mountain to one beginning to climb it (Purg. iv. 88-90).

1. 20.—The first Circle of Purgatory, on which the Proud are purified.

1. 40, 43.—The words of the Angel Gabriel and of the Virgin at the
Annunciation (St. Luke i. 28, 38).

1. 57.—Alluding to the death of Uzzah, inflicted because he put out his
hand, unbidden, to touch the ark (2 Sam. vi. 6, 7).

1. 64, 65.—2 Sam. vi. 14: “ And David danced before the Lord with
all his might ; and David was girded with a linen ephod.” This text seems
conclusive to show that “alzato ” means ‘girded,”—for which meaning
compare Par. xxi. 132—and not, as Bianchi takes it, “leaping.”

1l. 67-69.—2 Sam. vi. 16: “And as the ark of the Lord came into the
city of David, Michal Saul’s daughter looked through a window, and saw
king David leaping and dancing before the Lord ; and she despised him in
her heart.”

1. 73, etc.—St. Gregory is said to have been moved by the story here
related of the Emperor Trajan to pray successfully for the delivery of his
soul from Hell. Dante finds Trajan in the heaven of Jupiter, in consequence
of this intercession (Par. xx. 44, 45, 106-111).

1. 125.—The butterfly was among the ancients an emblem of the soul,
260 PURGATORY. [Canto XI.

CANTO XI.
THE CIRCLES OF PURGATORY.

SINS CAUSED BY LOVE FOR A NEIGHBOUR’S ILL. CIRCLE L :
THE PROUD. OMBERTO AND ODERISI. PROVENZAN SALVANI,

The burdened souls recite the Lord's Prayer.
Virgil converses with Omberto Aldobrandeschi, and
Dante with Oderisi of Agobbio, who points out to
him Provenzan Salvani.

“ Our FATHER, Thou that art in Heaven above,

Not circumscribed, but for that Thou dost bear

The first effects on high a greater love :
May Thy name and Thy mightiness have share

Of praise from every creature ; as tis right

To render Thy sweet effluence grateful prayer. 6
May the peace of Thy kingdom on us light;

For if it comes not to us we in vain

Strive after it ourselves with all our might.
As with Hosannas Thine own angel train

Make unto Thee an offering of their will,

May men with theirs the self-same part sustain. 12
Give us this day of daily manna fill ;

Without which he who struggles most alert

Through this rough wilderness goes backward still.
As we forgive to each one all the hurt

That we have suffered, in forgiveness be

Thou, too, benign, and scan not our desert. 18
Put not to proof with the old Enemy

Qur virtue that so soon is undermined,

But from his strong temptation set it free.
This last prayer is not now, dear Lord, designed

For our own sakes, because there is no need ;

But for their sakes whom we have left behind.” 24

 

 
Canto XI.] PURGATORY.

Thus praying for their own and our good speed,
Those Shades were going on beneath a weight

Like that which dreamers’ fancies sometimes breed ;

With differing anguish and with flagging gait,

All pacing the first cornice round and round ;
Purging the darkness of their earthly state.

If, there, good words for us so much abound,
What can be done and uttered for them here,
By those who have the root of their will sound ?

In sooth they ought to aid them to wash clear
The stains they carried hence, that clean and light
They forth may issue to the starry sphere.

“May Justice and Compassion soon unite
To ease your burden, so that you may sweep
Aloft on wings that make the wished-for flight,

If ye point out to which hand we must keep,

To gain the stairway soonest ; and, if more

Than one pass leads there, teach us the least steep.

For this one who comes with me, burdened sore
By Adam’s flesh which is his raiment yet,
Power short of will in climbing must deplore.”

These words to them of him I followed met
This answer, though from which one of their band,
I could no certain indication get :

“ Come on the bank with us to the right hand ;
There ye shall find the pass that ye wish shown,
Whereon a living climbers foot can stand.

And were I not impeded by the stone
That bows my neck, its arrogance to tame,

So that my gaze perforce is downwards thrown,

At this one who still lives, nor tells his name,

I'd look, to see if he is known to me,
And his compassion for this load to claim.

Me Latian, born of a grand Tuscan, see :

His name perhaps has reached you by report ;
Guglielmo Aldobrandeschi hight was he.

The ancient blood and deeds with prowess wrought
Of my forefathers, bred in me such pride
That, giving not the common mother thought,

261

30

36

42

48

54

60
262

PURGATORY. [CANTO XI.

I scorned all men so greatly that I died

Therefrom, as to the Sienese is known

And to each Campagnatic child beside. 66
I am Omberto, nor to me alone

Has pride brought harm, but with it all my race

Has been into disastrous fortune thrown ;
And for it I must bear about this place,

Till God be satisfied, among the dead,

This weight to bear which I in life lacked grace.” 72
In listening to him I bent down my head ;

And one of them, but who was not the same

Who thus discoursed, turned in his hampered tread,
Beneath his weight ; looked, knew, and called my name ;

Keeping his eyes with difficulty aimed

At me as, wholly bowed, I with them came. 78
« Art thou not Oderisi?” I exclaimed,

“ Agobbio’s honour and that art’s delight

Which Paris has ¢ Z//uminating’ named?”
“Brother,” he said, “ the parchments shine more bright

Pencilled by Franco of Bologna’s touch ;

His all the honour now, though part my right. 84
'Tis true my courtesy had not been such

While I yet lived, thanks to the keen desire

Of excellence which swayed my heart so much.
Here for such pride we pay the forfeit dire:

Nor yet should I be here, but that I sought

God’s grace, while sin could still my acts inspire. 90
O human power, with empty glory fraught !

How brief a verdure can your summit own,

Unless the next times are of poor report.
Cimabue thought to hold the field alone

In painting ; now the cry is Giotto’s gain,

So that the other’s fame obscured has grown. 96
Thus has one Guido from the other ta’en

The glory of the tongue ; and they may find

One born who from the nest will drive the twain.

Earthly renown is but a blast of wind,

That now from hence and now from thence is blown,
With shifting name to shifting side assigned. 102

 

 

 
Canto XI.] PURGATORY. 263

What more fame will be thine if, hoary grown,

Thou lay’st aside thy flesh, than if thy case

Had been to die a prattler ; ere have flown
A thousand years : time briefer to the space

Eternal than a movement of the eye

To the sphere last in the celestial race. 108
His fame, throughout all Tuscany once high,

Who in my front so feebly takes his way,

Siena now lets in faint whispers die;
Where he was lord when in destruction lay

The insane arrogance of Florence, who

Was then as proud as she is base to-day. 114
Your renown is but as the grass’s hue,

Which comes and goes, and is bereft of tint

By him through whom unripe from earth it grew.”
And I to him, “ Through thy true speech’s dint

My heart grows meek, great surgings calm in me;

But who is he, at whom thou just didst hint?” 120
“This is Provenzan Salvani,” answered he ;

Who is here since he through presumption chose

That all Siena in his hands should be.
Thus has he gone since death, and thus he goes

Unresting ; whoso in his daring went

Too far on earth, such coin as payment owes.” 126
And I, “If they who wait ere they repent

Until their span of life has all but waned,

Tarry down there, nor hither make ascent,
Unless some earlier aid from prayer be gained,

Till time long as they lived has taken flight ;

By what boon was his coming here attained?” 132
“While he was at his glory’s utmost height

He freely set him in Siena’s plain,”

He answered, “ putting all shame out of sight.
And there, to extricate his friend from pain

Which Charles’s dungeon made him undergo,

He brought himself to tremble in each vein. 138
I'll say no more, and darkly speak, I know ;

But short time shall have gone by ere to thee

Thy neighbours’ acts shall the solution show.
This action from those confines set him free.”
264 PURGATORY. [Canto XI.

NOTES TO CANTO XI.

1. 1.—Pride, purified upon Circle I., is the first of the three sins caused
by love for a neighbour’s ill (see note to Purg. xvii. 91-139)—

¢¢ There is, who by his neighbour’s overthrow
Hopes to excel ; and for this cause alone
Longs that from grandeur he may be brought low.”
Purg. xvii. 115-117.

1. 3.—The “first effects” are Heaven and the Angels.

11. 22-24.—Compare Purg. xxvi. 130-132.

1. 44.—Compare Purg. ix. 10.

1. 58.—The Aldobrandeschi were counts of Santafiore in the Sienese
Maremma, where also Campagnatico is (1. 66). They were constantly at
war with the Sienese. Omberto was murdered at Campagnatico in 1259,
by some of them, in revenge for his arrogance.

1. 63.—The ‘ common mother ” is either Earth or, perhaps, Eve.

1. 79-84.—Oderisi was an illuminator of manuscripts, mentioned, with
Franco of Bologna, by Vasari as having been, both of them, employed by
‘Pope Boniface VIII. to illuminate books for the Vatican Library. Some
say that Franco was a pupil of Oderisi. The Italian name for illuminating
was ‘“ miniare,” whence our word ‘‘ miniature.”

ll. 92, 93.—That is, human renown soon fades unless the succeeding
age is destitute of eminent men.

1. 94-96.—Cimabue was born at Florence in 1240, and according to
Vasari died in 1300, later, we must suppose, than the month of April, in
which the action of the Divine Comedy passes. Giotto was born at Ves-
pignano, fourteen miles from Florence, in 1276. Cimabue was the first to
discover his merit. He took him to Florence and instructed him in painting.
He afterwards surpassed his master. He painted the well-known portrait
of Dante on the wall of the Bargello at Florence.

1. 97-99.—It is generally supposed that these two Guidos are Guido
Cavalcanti, Dante’s great friend (Inf. x. 63), and Guido Guinicelli, met
with in Purg. xxvi. 92, who is the one surpassed by the other. If so, I
think it hardly likely that Dante can refer to himself in 1. 99, as superior to
Cavalcanti.

11. 100-102.—On visiting the tomb of Dante at Ravenna, in 1872, I
found the original of these lines inscribed in the visitors’ book there by
Pope Pio IX.

1. 108.—The reference is to the Eighth Heaven, that of the fixed Stars,
whose revolution occupied, according to the Ptolemaic theory followed by
Dante, thirty-six thousand years.

1. 113.—The allusion is to the Florentine defeat at Mont’ Aperti (Inf.
xxxii. 81), in 1260.
1. 121.—Provenzan Salvani was a nobleman of Siena, and one of its

 
Casro XL] PURGATORY. 265

leaders at the battle of Mont’ Aperti. He was taken prisoner in a later
war between the Florentines and Sienese, at the battle of Colle in the Val
d’Elsa (see Purg. xiii. 115) in 1269, and his head was cut off.

11. 127-131.—Compare Purg. iv. 130-135.

11. 133-138.—Salvani raised the ransom demanded by Charles of Anjou
for his friend Vigna, captured at Tagliacozzo (Inf. xxviii. 17), by begging it
of passers-by in the public square at Siena.

ll. 140, 141.—Another prophecy of Dante’s exile and misfortunes.
PURGATORY. [Canto XII.

CANTO XII.

THE CIRCLES OF PURGATORY.

SINS CAUSED BY LOVE FOR A NEIGHBOUR’S ILL. CIRCLE IL:

THE PROUD. THE FIGURED ROAD. STAIRWAY II

Virgil bids Dante leave Oderisi and hasten on-
ward. He then shows him how the road is wrought
over with representations of daring acts of pride and
their punishment. Many of these are described. An
angel approaches, and sets them upon the stairway
leading up to the next Circle. He beats his wings on
Dante's forehead, who then finds that one of the Ps
has disappeared from it, and feels relieved of a great
burden in consequence.

ABREAST, like oxen going in a yoke,

With that beladen soul I went my way,

While the sweet teacher suffered it nor spoke.
But when he said, “ Pass on from him away ;

For here ’tis well alike with sail and oar

That each should urge his boat far as he may ;” 6
I made myself as upright as of yore

For walking’s needs ; albeit my thoughts remained

As bowed down and as humble as before.
I had moved on, and willingly regained

My Master's track, and now we both displayed

What nimbleness of foot we had attained : 12
When he exclaimed, “Cast down thy eyes ; twill aid

In solacing the labour of the way,

To see what bed beneath thy feet is laid.”
As, that their memory with men may stay,

Tombs o’er the buried, level with the ground,

Bear sculptured what they looked like in their day; 18
Sad spots where tears, renewed afresh, abound,

When sorrows wakened by remembrance rise,

Whose stings in piteous hearts alone are found :

 
Canto XII] PURGATORY.

So saw I here, but shaped in better wise—
Such skilful craft had graved it in relief—
All that for path from the Mount jutting lies.
I saw on one side the created chief
Of every creature headlong from the sky
Descend with fall as lightning’s bright and brief.
Saw on the opposite side Briareus lie,
Pierced by celestial shaft, a burden sore
To earth, and stiffening in death’s agony.
I saw Thymbreeus, Pallas, Mars, who wore
Their armour still, stand by their father’s side

Viewing the ground with giants’ limbs strewn o’er.

Saw Nimrod at his vast pile’s foot descried
As though distraught, and looking at the folk
Who shared with him in Sennaar his pride.

O Niobe, what grief thy eyes bespoke,

Where on the path I saw thee imaged plain,
Midst twice seven children murdered at a stroke !

O Saul, how didst thou here appear as slain
By thine own sword upon Gilboa’s height,

That never afterwards felt dew nor rain !

O fond Arachne, thou too wast in sight,

Half spider now, sad clinger to each shred
Left of the work that caused thy woeful plight !

O Rehoboam, thy shape full of dread
Seems here to wear a threatening mien no more,
But, ere pursued, has in a chariot fled !

Shown too there was, on the hard pavement’s floor,
How Alcmezon made the luckless ornament
Seem to his mother to have cost her sore.

Shown how his sons with murderous intent
Fell on Sennacherib within the shrine,

And, after he was dead, forth from it went.

Shown was the havoc, slaughterous and condign,
Which Tomyris made when she to Cyrus said,
“With blood I sate that thirst for blood of thine.”

Shown how the Assyrian legions broke and fled
At Holofernes’ death ; the relics too
Of those who in that massacre were sped.

267

24

30

36

42

48

54

60
268

PURGATORY. [CANTO XII.

I saw Troy sunk in caves and ashes rue :

O Ilium, in what low and abject guise

Shown wast thou in the image there in view !
Of pencil or of pen what Master wise

Was he, who traced the shades and traits which here

Would cause each subtle intellect surprise ? 66
Alive the living, dead the dead appear :

Who saw the truth, no better saw than I

All that, as I went bowed, my tread came near.
Now swell with pride, and on with visage high,

Ye sons of Eve : and look not at the ground

To see your evil path with downcast eye. 72
More of the Mount we now had compassed round;

And more by far of the Sun’s course was spent

Than could be noted by thoughts elsewhere bound ;
When he who, ever watchful, foremost went,

Began, “ Lift up thy head, the time is past

For going thus in meditation bent. 78
See there an Angel who is hastening fast

To come to us; from service, see, has gone

She who is sixth among day’s handmaids classed.
With reverence thy acts and face adorn,

That he may gladly aid our upward way :

Think that this day ne’er has another dawn.” 84
I was so used to hear him chide delay,

And warn against time’s loss, that on this head

He could not anything obscurely say.
The beauteous creature now towards us sped.

White were his robes ; sheen tremulous as springs

From morning star, that which his visage shed. 90
He opened first his arms and then his wings,

Exclaiming, “ Come, the steps are nigh you here,

And henceforth climbing no more labour brings.
Too few are they who at this call draw near :

O human race, born heavenward wings to spread,

Why droop ye thus, if the least breeze appear ? ” 96
To where the rock was hewn he onwards led :

Here with his wings upon my forehead beat ;

Then promised me a pathway safe for tread.
Canto XII] PURGATORY. 269

As, on the right, to mount up to the seat
Held by the church which from the towering height
Q’er Rubaconte tops the town discreet, 102

The bold ascent is made of easier flight,

By stairs constructed in an age sincere,
While yet the register and stave were right ;

Even so the bank has gentler slope which here
Falls sheerly down from the next circle’s bound ;

But the high rock on either hand is near. 108

As thitherward we turned our persons round,

Beati pauperes spiritu voices so
Sang that no speech could reproduce the sound.

Ah, how unlike to those in Hell below
These passes are ; here chants greet entrance, there
Ferocious sounds of lamentation grow. 114

We mounted up now by the holy stair,

And as it seemed a far more easy road
Than level ground had seemed, o’er which to fare ;

« Master,” I cried, ‘say of what heavy load
I have been lightened, so that as I haste
I scarce feel the fatigue that I forebode?” 120

And he, “Soon as the P’s that still are traced
Upon thy visage, though nigh smoothed away,

Shall be completely, as one is, erased,
Good will shall o’er thy feet hold such a sway,
That they not only no fatigue shall know,
But, upwards urged, shall with delight obey.” 126

Then I behaved as those behave who go

With something on the head to them unknown,
Till other's signs make them suspect ’tis so;

Wherefore the hand lends aid till doubt has flown ;
Searches and finds ; and in the eyesight’s stead
Performs the part which past sight’s power has grown ;

And, with the fingers of my right hand spread, 133
Found of those letters only six which he
Who bore the keys had carved upon my head.

A sight it made my Leader smile to see.
270 PURGATORY. [Canto XII.

NOTES TO CANTO XII.

1. 1.—Dante has a fellow feeling for one punished for Pride, and falls
into the same attitude ; which he fears will be his own hereafter (see Purg.
xiii. 136-138).

1. 25, etc.—In Canto X. instances of humility were seen wrought upon
the vertical bank. In this Canto, representations of pride are found designed
upon the pavement, and trampled under foot. Thus the proud are abased
and the humble exalted. The symmetrical order of the passage from
11. 25-63 is to be observed. The first four terzine begin with “I saw”
(11. 25-36). The next four commence with “ O ” (Il. 37-48). Then follow
four beginning with “Shown” (Il. 49-60). The three lines of the con-
cluding terzina (61-63) begin respectively with “I saw,” “0,” and
¢¢ Shown,” thus summarizing the whole. The different subjects represented
are so well-known that most of them require no comment.

1. 3.—Thymbrzeus—Apollo, so called from his temple at Thymbra in
the Troad.

“Si modo, quem perhibes, pater est Thymbreeus Apollo.”
 Virg., Georg. iv. 323.

1. 33.—The allusion is to the war of the giants against the gods (see
Inf. xxxi. 95).

1. 34.—It will be remembered that Nimrod himself, as also Briareus, is
in the Well of Giants in the Inferno (Inf. xxxi. 77, 98). His vast pile is
the tower of Babel.

11. 43-45.—See note to Inf. xvii. 18.

11. 46-48.—1 Kings xii. 18: ‘Then king Rehoboam sent Adoram,
who was over the tribute; and all Israel stoned him with stones, that he
died. Therefore king Rehoboam made speed to get him up to his chariot,
to flee to Jerusalem.”

Il. 50, 51.—Alcmzon, the son of the soothsayer Amphiaraus, by his
father’s injunctions killed his mother Eriphyle for having been bribed by a
necklace to betray the hiding-place of Amphiaraus, which he had sought in
order to avoid taking part in the war of the Seven against Thebes ; fore-
seeing that, if he joined it, he would be killed. Compare Par. iv. 103-105.
In the Zneid, Zneas sees Eriphyle among the Shades—

¢¢ Mzestamque Eriphylen
Crudelis nati monstrantem vulnera cernit.”

Virg. Zn. vi. 445, 446.

IL. 56, 57.—Tomyris caused Cyrus’s head to be cast into a skin filled
with blood ; making the remark here attributed to her.

1. 68.—i.e. those who actually witnessed the events here represented had
no more vivid sight of them than Dante now obtained.

 
Canto XIL] PURGATORY. 271

11. 80, 81.—The sixth hour of the day, reckoning from sunrise, is passed.
It is past noon, that is. Compare Purg. xxii. 118, 119.

1. 88.—The Angel of the Stairway leading to the second Circle. See
the note upon these Angels, at Purg. x. 7.

11. 100-103.—The church of San Miniato, at the summit of the hill on
the further side of the Arno above the bridge called Rubaconte. Florence
is ironically called “ the town discreet.” The bridge was named from the
Podestà who laid its first stone. Its modern name is “ Ponte alle Grazie.’

1. 105.—The allusion is to the tearing out of a leaf from the public
records of Florence by Niccolo Accaiuoli and Baldo d’Aguglione, in 1299,
to destroy evidence of malpractices by them ; and to the abstraction of a
stave from the public standard of measure by Durante de’ Chiaramontesi.
These acts are again referred to in Par. xvi. 56, 105.

I. 110.—St. Matthew v. 3. The Poor in spirit are the opposite of the
Proud (see note to Purg. xv. 38).

1. 115.—The Stairway to the second Circle of Purgatory.

1. 123.—The P which has been erased is that which represented Pride ;
the circle in which that sin is purged being now quitted. It was erased, as
the others will be, by the fanning of the Angel’s wing (I. 98).
 

272 PURGATORY. [CANTO XIII.

CANTO XIII
THE CIRCLES OF PURGATORY.

SINS CAUSED BY LOVE FOR A NEIGHBOUR’S ILL. CIRCLE IL :
THE ENVIOUS. SAPIA.

Arriving at the second Circle, the poets proceed
along it for a mile ; when cries from invisible spirits
are heard, inciting to charity by the rehearsal of
famous instances of that virtue. They then reach
the Envious, whose sin is herve purged, and who sit
leaning on one another, supported by the bank ; clad
in sackcloth of livid hue, and with their eyes sewn up
by iron threads. Sapia of Siena reveals herself and
tells her story.

WE had attained the summit of the stair

Where in that Mount a second cleft is found

Which, by ascending it, turns foul to fair.
A cornice here girds all the hill around,

In manner like the first, save that its arc

Bends in a curve within a narrower bound. 6
Shade there is none, nor image there to mark ;

As seems the bank, so doth the road appear,

Smooth, with the rock from livid colour dark.
“If to inquire we wait for others here,”

The Poet said, “too much delay perchance

Will be attendant on our choice, I fear.” 12
Then, fixing on the Sun no wavering glance,

He made his right side serve a centre’s stead

For moving round, and turned his left askance.
“Sweet light, through confidence in whom I tread

On entering this new path, be thou our guide

As we need guidance here within,” he said. 18
“To thee the world owes light and warmth supplied ;

Thy beams should be guides ever, save in case

Of reason urgent on the other side.”

 
Canto XIIL] PURGATORY.

As much as here would count a mile of space,
We now in little time had traversed there,
Since ready will gave swiftness to our pace ;

When spirits though unseen, were heard in air
Flying towards us ; each with courteous word
Unto Love's table bidding us repair.

The first voice that went flying past was heard
Vinum non habent in loud tones to cry,
Which as it passed behind us oft recurred.

And ere its cadences could wholly die
In distance, passed another one that cried,
“J am Orestes ;” and this too went by.

“These voices, Father, what do they betide ? ”
Was my demand ; when lo a third exclaimed,

273

24

30

“ Love those who have wronged you.” The good Sage

replied,

“The sin of Envy by the scourge is tamed
Within this circle ; therefore are the strands
Which form the scourge by Love’s devices framed.

Far different is the tone the rein demands ;

Which thou wilt hear, I think, if I am right,
Ere thy foot on the pass of pardon stands.

But if thou pierce the air with steadfast sight,
Before us thou wilt see a seated band,

Who sit along the cliff in equal plight.

At this, with eyes more ope than erst I scanned
The space before me, and saw Shades that wore
Mantles like-coloured with the rock at hand.

And when we had advanced a little more,

I heard cry, ‘“ Mary, pray for us!” and then

Heard Michael, Peter, all the saints, called o'er.
None walks the earth, I think, of living men,

So hard as not to feel compassionate

At sight of that which I next had in ken.

For when I drew so near them that their state
Was by their actions rendered to me clear,

Tears drained my eyes, because my grief was great.

All were with common sackcloth covered here ;
And one to other with the shoulder lent
Support, the bank supporting all in rear.

36

48

54

60
274

PURGATORY. [Canto XIII.

Thus do the blind, whose substance is all spent,

At pardon places stand to beg their need ;

One with his head against another bent,
That men may quickly give them pitying heed,

Not through the words alone which tell their plight,

But through their looks, which no less keenly plead. 66
And as the Sun comes not to blinded sight ;

So to the Shades just named here doth befall,

That heaven denies them largess of its light.
An iron-thread bores the eyelids of them all

And sews them up, as to a spar-hawk pent ;

Men do, which keeps not quiet under thrall. 412
Methought I did an outrage as I went,

In seeing others while myself unseen ;

And therefore eyes on my sage Counsel bent.
He knew well what the mute’s speech would have been ;

Wherefore he waited not for my demand,

But said, “ Speak ; let thy words be brief and keen.” 78
Where Virgil went the cornice was so planned

That one might fall from it, since round about

Its edge there was not any girdling band ;
Upon my other side the Shades devout

Were forcing through the dire seam many a tear,

Bathing their cheeks in streams that would well out. 84
I turned to them, and ‘“ O ye who will cheer

Your eyes, I doubt not, with the lofty light

To which alone your thoughts are pointed here,”
Thus I began—*so may grace quickly blight

The scum upon your consciences, that so

The river of the mind may there run bright, 90
As ye tell what I dearly long to know ;

If there be with you here a Latian soul,

To whom some good from knowing me may flow.”
“O brother mine, on one true city’s roll

We all are entered ; but thou fain wouldst say

Did any one through life as pilgrim stroll 96
In Italy?” This seemed to come, by way

Of answer, from in front of where I stood ;

Wherefore I made my voice more thither sway.

 
Canto XIII] PURGATORY. 275

I saw among the rest a Shade whose mood

Showed expectation ; asketh any “ How ?”—

It raised its chin up as a blind man would. 102
“( Spirit taming thee for rise, if thou,”

I said, “ art that one who didst answer me,

By place or name thy history avow.”
It answered, “ I was Sienese, and we—

I and the rest—our sinful lives purge here,

Weeping to Him, that He with us may be. 108
Sapient I was not, although called Sapia ;

And far more glad when others had to grieve,

Than when I found my own good fortune near.
And that thou mayst not think that I deceive,

Hear if I was as foolish as I say.

As my years’ arch was waning towards their eve, 114
My townsfolk set their battle in array

Near Colle, closing with their foemen there ;

And I prayed God for what He willed that day.
They were there routed and compelled to bear

Flight’s bitter straits ; and when I saw the chase

There was no joy that could with mine compare. 120
"Twas such that I upraised my daring face,

Crying to God, ‘I fear Thee hence no more !’

As did the merle through brief fine weather space.
I wished for peace with God, life nearly o’er,—

Nor would the penance to my sin assigned

Have become yet, through penitence, less sore, 126
But that Pier Pettinagno kept in mind

Entreaty for me in his holy prayers,

Whom charity to pity me inclined.
But who art thou, that askest our affairs

As thou dost go, and hast thine eyes left free, i

As I believe, and in whose speech breath shares ?” 132
“ My eyes,” I said, ‘“ will yet here cease to see;

But not for long ; for small is the offence

Incurred by them in looking enviously.
The torment down below keeps in suspense

My soul with a far more exceeding fear :

That nether load €’en now weighs down my sense.” 138
276 PURGATORY. [Canto XIII:

And she to me, “Who then hath led thee here

On high to us, if thou think’st there to be?”

And I, “’Tis he who silently stands near.
I am alive ; and therefore ask of me,

Spirit elect, if thou wouldst have me move

Again on earth my mortal feet for thee.” 144
“This sounds a thing so out of custom’s groove,”

She answered, that it is a cogent sign

God loves thee ; then with prayer my helper prove.
And by that which thou cravest most for thine

I pray, if thou shouldst €’er tread Tuscan ground,

Make sure good fame among my kindred mine. 150
Amid that empty folk they will be found

Who waste on Talamone hope more vain

Than that to find where the Diana wound :
But the Admirals there will greater loss sustain.”

 

NOTES TO CANTO XIII.

1. 1.—Envy, purified upon Circle IL, is the second of the three sins
caused by love for a neighbour’s ill—

¢¢ There is, who fearing lest he lose his own
Power, grace, fame, honour, by another’s rise,
Grows sad, and for the contrary is prone.”
Purg. xvii. 118-120.

1. 7—The commentators differ as to whether ombra (‘‘ shade ”’) means
here, as usual, ‘‘ an apparition,” or bears the unusual sense of ‘ picture.”
I think the latter is the meaning, as well on the principle of construing a
word by those with which it is found connected—noscitur a sociis—as
because Il. 8 and 9g expressly state that both bank and road here are smooth.
Ombra is coupled with segno (“image ”), and may therefore be expected
to mean something ejusdem generis ; and the bank (Purg. x. 29) and road
(Purg. xii. 24) are the places on which pictures had been found before.
Ombra bears this same sense in Purg. xii. 65.

1. 9.—Livid is the colour of Envy (see Purg. xiv. 82-84). Hence, the
Envious are also clad in mantles of that colour (gosz, 1. 48).

1. 25-27.—The cries heard are in connection with instances of Charity,
the opposite virtue to Envy, which is here punished. It need hardly be said
that they are not uttered by the persons whose words are rehearsed.

 
Oaxto XIIL] PURGATORY. 277

I. 29.—Vinum non habent—¢‘ They have no wine,” are the words of the
Virgin Mary at the marriage at Cana of Galilee (St. John ii. 3).

l. 33.—“I am Orestes” are the words of Pylades, who tried to pass
himself off as Orestes in order to be put to death in his stead.

1. 36.—From the Sermon on the Mount (St. Matt. v. 44).

1. 38, 39.—The strands of the scourge are the cries which have just
been heard, inciting or goading the hearers to the virtue of Charity or
Love.

1. 40.—The rein is composed of the cries which will be heard afterwards
(Canto xiv. 131-139), and are attributed to well-known sinners through
Envy. These cries are deterrent from that vice.

"1. 42.—The pass of pardon is the stairway leading up from the present
circle to the third. This is reached atl. 34 of Canto xv., after the cries
which constitute the ‘rein’ have been heard. An Angel is found on this
stairway, as on the others throughout Purgatory, ready to give absolution
to the sin which has last been purged away (see note to Purg. x. 7).

1. 61.— Whose substance is all spent.” These words have occurred
in Inf. xxiv. 7.

I. 62.—Pardon places are church doors and places where indulgences
are to be procured.

1. 67.—** Comes not ’—non approda—literally, ‘‘ comes not to shore.”
This seems to be the sense of approda here ; which in Inf. xxi. 78 has the
meaning ‘“ it profits.”

1. 92.—* Latian,” i.e. “ Italian,” as passim.

1. 109.—‘‘ Sapia,” but not ‘‘savia” (sapient). A similar play upon
words occurs in Par. iii. 57. This Sienese lady was living in exile at Colle
at the time of the battle there between her fellow-citizens and the Floren-
tines, in which the latter were victorious, and in which Provenzan Salvani
(Purg. xi. 121) was captured and killed. According to some commentators,
she was of his family. Her exile seems to have caused her bitter animosity
to her country.

1. 123.—There was a popular story that the merle or blackbird mistook
a gleam of sunshine at the close of January for the commencement of spring,
and flew off chirping, * Pit non ti curo Domine, che uscito son del verno ”
— “Tord, I fear thee no more ; I have come out of the winter.”

1. 127.—Pettinagno, or Pettinaio (meaning comb-maker 7’), is said to
have been a hermit of Florentine birth, but living in great sanctity near
Siena.

1. 136-138.—Dante was aware that his besetting sin was pride. The
torment alluded to is that of the Proud (Purg. x. 136-139).

1. 151-154.—The Sienese are ‘the empty folk.” . Compare Inf.
xxix, 122. Talamone was a seaport in the Maremma, which they hoped to
turn into a strong naval station ; but the malaria prevented them and killed
off their admirals. The Diana was fabled to be a subterraneous river
running under Siena ; and in fruitless search for it much cost was incurred.
 

278 PURGATORY. [Canto XIV.

CANTO XIV.

THE CIRCLES OF PURGATORY.

SINS CAUSED BY LOVE FOR A NEIGHBOUR’S ILL. CIRCLE IL :
THE ENVIOUS. GUIDO DEL DUCA, AND RINIER DA CALBOLL

The shades of Guido del Duca and Rinier da
Calboli perceive that Dante is alive. The former,
learning from him that he comes from the banks of
the Arno, first inveighs against that river and its
countrymen, then deplores the degeneracy of the fami-
lies of Romagna. Froceeding, the poets hear voices
which recall instances of the commission of the sin of
Envy, and their punishment.

“ WHO may this be, who wends about our hill

Ere death has made the power of flight his own,

And whose eyes shut and open at his will ? ”
“IT know not who, but know he is not alone;

Ask him, thou, who art more within his reach ;

And, to win answer, speak in gentle tone.” 6
Thus did two spirits, leaning each on each,

Discourse about me on the right hand there ;

Then turned their faces up, to make me speech.
And said the one, “O soul that still dost wear

Thy body, going on thy heavenward course,

For charity console us and declare 12
Who thou art and whence comest ; for perforce

Our marvel at thy grace as keenly grows

As at a thing of unexampled source.”
And I, “ Through midst of Tuscany there flows

A stream which has in Falterona spring,

And through a hundred miles not sated goes. 18
Reared on its banks, this body thence I bring ;

To tell you who I am were speech in vain,

For my name sounds as yet with little ring.”
Canto XIV.] PURGATORY. 279

“If with my intellect I well attain

Thy meaning,” answered he who spoke before,

“Tis of the Arno that it must be ta’en.” 24
Then said the other, ¢ Why did he veil o'er

In secrecy from us that river's name,

Just as men do with things of import sore ? ”
Whereat the Shade on whom was made that claim

Discharged it thus : “I know not, but well deem

That valley worthy to be lost to fame. 30
For from its fountain-head, where so doth teem

The Alpine Mount whence is Pelorus cleft,

That in few places hath it fuller stream ;
To where it comes to give back what is reft

By sky from sea, and sucked up to supply

Their streams to rivers from the watery theft, 36
All drive out virtue like an enemy

Or serpent, whether that the place is cursed,

Or that ill custom turns men’s ways awry.
Whence nature changes so from worse to worst

In dwellers in that wretched vale, that they

In Circe’s pastures seem to have been nursed. 42
Midst brutish swine, who should on acorns prey

Rather than food for human use designed,

Its puny stream first starts upon its way.
Next it finds curs, as lower it doth wind,

More prompt to snarl than strong to come to blows ;

And turns its face from them in scornful kind. 48
Holding its downward course, the more it grows

The cursed and ill-starred ditch so much the more

Finds dogs becoming wolves. Next, when it flows
Down hollow gulfs not few, upon its shore

Foxes, a race so full of fraud, are found,

That they in cunning fear no master lore. 54
Nor shall my voice be mute, because its sound

Reaches another. Should his mind recall

What a true spirit has to me unwound,
Good will it do him. This I see befall :

On the fierce river's bank thy grandson drives

Those wolves before him, and affrights them all. 60
280

PURGATORY. [Canto XIV.

He sells their flesh ere he has quenched their lives,

Then slays them as an aged beast is slain ;

Many of life, himself of praise deprives.
From the sad wood he bears a bloody stain ;

Leaving it such that, hence a thousand years,

It grows not to its primal state again.” 66
As, when the news of coming woe he hears,

A listener’s face becomes perturbed in mood,

From whate’er side the peril stirs his fears ;
So did I see the other soul imbued

With grief and trouble as, while listening there,

It had begun upon these words to brood. 72
The speech of one, the other’s look and air,

Made me desire to hear their names rehearsed ;

And I demanded this of them, with prayer.
Wherefore the spirit that addressed me first,

Began again, ‘“ Thou’dst have me in this case

Tell thee a thing thou wouldst not tell me erst. 78
But since God wills such measure of His grace

To shine in thee, I will not stint thy claim ;

See then in mine Guido del Duca’s face.
My blood was so by envy set aflame,

That if I had beheld a man made glad

Thou wouldst have seen how livid I became. 84
From my own sowing I reap straw so bad :

O human race, why is thy heart so tied

To things wherein no partner may be had!
This is Rinier ; this is the boast and pride

Of the house of Calboli, where his repute

Has found no heir to claim it since he died. 90
Nor is his blood alone made destitute,

"Twixt Po, the mount, the Reno, and the shore,

Of good that truth and pastime crave for fruit ;
But in those bounds there has sprung up full store

Of venomous roots, that need long toil and slow

Ere cultivation thins their growth of yore. 96
Arrigo Manardi and good Lizio,

Carpigna, Traversaro, where are they ?

O Romagnols who into bastards grow !
Canto XIV.] PURGATORY. 281

When will a Fabro in Faenza sway ?

And when a Bernardin di Fosco in

Bologna ; from low stem a noble spray ? 102
Marvel not, Tuscan, if my tears begin,

When I remember Guy da Prata and

Him who lived with us, Azzo’s Ugolin :
Frederick Tignoso and his chosen band :

Traversaro’s house, the Anastagi too,

One and the other perished from the land ; 108
The dames, the knights, the toils, the ease we knew,

That filled our breasts with love and courtesy,

Ere hearts to such a pitch of malice grew.
O Brettinoro, why dost thou not flee,

Now that thy family, and many a one,

To keep themselves from guilt, have gone from thee ? 114
Bagnacaval does well to have no son;

Bad Castrocaro’s, worse is Conio’s case,

Who care to breed such Counts as they have done.
It shall be well for the Pagani’s race

When shall have gone from them their Devil; though

No good report shall ever do them grace. 120
Thou, Ugolin de’ Fantoli, mayst know

Thy name is safe, since “twill leave none behind

Who, recreant to his line, might bring it low.
But, Tuscan, go thy way : far less inclined

For speech am I, than upon weeping bent,

So much has our discourse distressed my mind.” 126
We knew those dear souls heard us as we went:

Wherefore by keeping silence at our tread

They made us of the way feel confident.
When we became alone as on we sped,

Seemed lightning, when it cleaves the air amain,

A voice which came to meet us and which said, 132
“ By whoso findeth me I shall be slain.”

Then fled like thunder, scattering diffuse

When suddenly the cloud is rent in twain.
Scarce had this voice allowed our ears a truce,

When lo, another, with a crushing tone,

As of the peal which rapidly ensues : 138
282 PURGATORY. [Canto XIV.

“I am Aglauros, who became a stone.”

Whereat, to draw close to the poet's breast,

I stepped back, fain to let advance alone.
The air was now on every side at rest ;

And he said, ¢ This is the hard curb that ought

To keep man within proper bounds repressed. 144
But ye devour the bait and so are caught

Upon the hook that the old Foeman plies :

Whence rein or call avail you next to naught.
Heaven calls, and turning round you with its skies

Shows their eternal beauties to your view ;

But ye fix upon earth alone your eyes; 150
Whence He who seeth all things chastens you.”

 

NOTES TO CANTO XIV.

1. 7.—The two are Guido del Duca (1. 81) and Rinier da Calboli
(11. 88, 89).

1. 9.—This action, so natural to the blind, is the same that Sapia had
exhibited (Purg. xiii. 102).

1. 17.—Falterona is a mountain in the Apennine in which the river Arno
takes its rise, and from the summit of which its course can be traced.

1. 18.—Villani says that the Arno has a course of one hundred and
twenty miles.

1. 20, 21.—See note to Inf. i. 87.

1. 32.—The Alpine mount is the Apennine, from which Pelorus, a
promontory in Sicily, is cut off by the straits of Messina flowing between
them. Virgil (Zn. iii. 411) calls these straits ‘“ Angusti claustra Pelori.”

1. 33.—The Tiber is among other rivers which rise near Falterona.

Il. 35, 36.—A similar reference to the source of the water supply of
rivers is found in Purg. xxviii, 121-123.

1. 43.—The swine are the men of the Casentino. There is a covert
reference to the Conti Guidi lords of Romena (Inf. xxx. 77), to whom
Porciano (from ‘“ porco ”—a hog) belonged. The mention of Circe in 1. 42,
as the nurse of the inhabitants of Valdarno, fitly prefaces this designation of
the Casentines ; Circe having changed so many men into swine.

1. 46.—The curs are the Aretines.

1. 48.—The Arno makes a sharp bend at Arezzo.

1. 51.—The wolves are the Florentines, and specially the Guelphs—
derived from “ wolf.” Compare Par. xxv. 6. Avarice (symbolized by the
wolf, Inf. i. 49) is mentioned in Inf. vi. 74, as one of the three besetting
sins of Florence.

 
Canto XIV.] PURGATORY. 283

1. 53. —The foxes are the Pisans. Compare what Guido da Montefeltro
says of fox-like qualities in Inf. xxvii. 73-78.

Il. 59, 60.—The person addressed is Rinier da Calboli, whose grandson
Fulcieri was Podesta of Florence in 1302, and a great persecutor of the
Bianchi faction (Inf. xxiv. 150).

Il. 61, 62.—There is no satisfactory explanation of the acts here
alluded to.

1. 64.—The sad wood is Florence (see note to Inf. i. 2).

1. 78.—Dante had refused to tell his own name (Il. 20, 21).

1. 81.—Guido del Duca. All that is known of this personage is that he
was of the town of Brettinoro (I. 112) near Forli, in Romagna.

1. 86, 87.—Virgil gives Dante an explanation of the meaning of these
lines in the following Canto (Purg. xv. 43-75).

1. 88.—Rinier da Calboli. The Calboli were an illustrious family of
Forlì. a

1. 90. —Compare Purg. vii. 120.

1. 92.—The boundaries of Romagna—the Po, the Apennines, the Adri-
atic, and the river Reno (Inf. xviii. 61) near Bologna.

11. 97, etc.—Little is known to the commentators of the obscure person-
ages here enumerated, beyond what can be gathered from Dante’s praise
of them. I think Bianchi is right in putting notes of interrogation after
11. 100 and 102, and in regarding the persons alluded to in 1. 100, 101, as
really and not ironically commended by the poet.

11. 112, 113.—Brettinoro, near Forli, was the native place of the speaker
(I. 81), who here alludes to his own family as having left it.

IL. 115, 116.—Towns in Romagna.

1. 118.—The Pagani were lords of Faenza. Their Devil” was
Mainardo Pagani, who has been referred to in Inf. xxvii. 50, and who was
styled ¢“I1 Demonio.”

11. 128, 129.—See an expression of confidence in the way taken, based
upon similar grounds, in Purg. xxii. 125, 126.

1. 133.—The words of Cain (Gen. iv. 13, 14).

1. 139.—Aglauros, daughter of Cecrops, King of Athens, was changed to
stone by Mercury for having, through envy, divulged his amour with her
sister Herce (Ovid, Met. ii. 800 sqq.).

1. 143.—These cries have constituted the “rein” which Dante had been
told that he should hear before mounting to another circle (see notes to
Purg. xiii. 40, 42).

1. 146.—¢¢ The old Foeman.” Compare Purg. xi. 20,
284

PURGATORY. [Canto XV.

CANTO XV.
THE CIRCLES OF PURGATORY.

STAIRWAY III. CIRCLE IIL. : THE ANGRY.
DANTE DREAMS OF INSTANCES OF PATIENCE.

The poets, invited by an Angel, ascend the stair-
way to the Third Circle. Virgil clears up Dante's
doubts as to the meaning of a saying of Guido del
Duca’s. Reaching the Circle, Dante falls into a
trance, and dreams of notable instances of Patience.
When he comes to himself, a dense smoke envelopes
him and Virgil.

As much as twixt the third hour’s close and day’s
Beginning is apparent of the sphere
That after a child’s fashion ever plays,
So much seemed left then for the Sun to clear,
Of his course in descending towards the night ;
"Twas evening there and it was midnight here. 6
Full on our faces did the sunbeams smite ;
Because the mount was rounded by us so
That towards the sunset we now journeyed right.
When I perceived that at the radiant glow
My forehead drooped far lower than before ;
And the unknown cause made my wonder grow. 12
Wherefore I raised my hands to place them o’er
My brows, and with them made for me the screen
Which somewhat softens light’s excessive store.
As when from water or a mirror’s sheen
A sunbeam flashes to the further side,
Like mannered in ascent as it had been 18
In falling, and in equal distance wide
From a stone’s track when in true plumb dropped right,
As art has shown and practice verified ; :
So seemed I to be smitten by a light
That was reflected there in front of me ;
Wherefore my gaze was swift to take to flight. 24
Canto XV.] PURGATORY. 285

Said I, “Sweet Father, what may this thing be,

Whose beams my power to shield my sight defy,

And which seems moving towards us?” Answered he,
¢ Marvel not if the children of the sky

Still make thy dazzled eyes feel ill at ease :

One comes, sent to invite men up on high. 30
Soon shall it be that sight of things like these

Will be no grievance to thee, but delight

As great as Nature grants thy faculties.”
When we were full in the blest Angel’s sight,

He said, with joyful voice, ‘Come, enter here

Stairs far less steep than any former flight.” 36
We were ascending, having thence gone clear,

And Beati misericordes and ¢ Rejoice

Thou that o’ercom’st,” were chanted in our rear.
We two, my Guide and I, without a choice

Of more companions, went up, and I thought

In going to gain profit from his voice. 42
Wherefore I turned to him and thus besought :

“ When he discoursed of partnership denied,

What willed Romagna’s spirit to import ?”
Whence he to me, “ He knows what ills betide

From his own own chief defect : cease then surprise

That he, to make us rue it less, should chide. 48
Since your desires point where such fortune lies

As loses part if shared with a compeer,

Envy inflates the bellows to your sighs.
But if the love of the supernal sphere

Could give your aspiration heavenward aim,

Your breast would not be troubled by that fear. 54
For, there, the more a thing is ‘ ours’ by name,

The more good each possesses, and the more

That cloister is with charity aflame.”
“ My hunger for content had been less sore”

I said, “had I kept mute, and in my mind

More doubt is put together than before. 60
How can a good to common use assigned

Make its possessors, many though they be,

More rich in it than if to few confined ?
286

PURGATORY. [Canto XV.

“ Because thy mind is fixed ’—thus he to me—

“ On earthly things alone, e’en from true light

Thou gatherest darkness and obscurity. 66
That good, ineffable and infinite,

Which dwelleth there above, as swiftly darts
. To love as rays a lucid body smite.
It as much ardour as it finds imparts ;

So that as far as charity extends

Eternal worth spreads over loving hearts. yey
The more that each on high each comprehends,

More are there to love well ; more love has sway ;

And, mirror-like, one to another lends.
Should not my reasoning thy hunger stay,

Thou wilt see Beatrice hereafter, who

Will take this and all cravings else away. 78
Only bestir thee, so that, €’en as two

Already are, the five wounds may be spent

Full soon, whose cure is to their smarting due.”
Wistful to say ¢ Thou givest me content,”

I saw that I had reached another zone ;

So that my keen eyes made me reticent. 84
There I seemed on a sudden to be thrown

Into a dream ecstatic, and to see

A group of persons in a temple shown.
A woman at the entrance seemed to be,

Who with a mother’s sweet mien said, “ My son,

Why hast thou dealt thus with thy sire and me ? 90
In sorrow we have sought till thou wast won.”

That which had first appeared dispersed and fled

So soon as silence followed hereupon.
Another woman then appeared, who shed

Those waters down her cheeks by grief outpoured

When tis by great scorn for another bred. 96
And she said, “If thou of the town art lord

Which caused the gods such strife about its name,

And whence each science radiates abroad,
Avenge thyself, Pisistratus, and shame

Those arms that dared our daughter to embrace.”

And the benign and mild lord made the dame, 102
Canto XV.] PURGATORY. 287

Meseemed, this answer with unruffled face ;

“ How shall we treat him who desires our ill,

If we condemn the man who loves our race?”
Then I saw folk with hot rage burning kill

A youth with stones, while each the other bade

“Slay, slay him !” in loud shouts repeated still; 108
And him I saw bend, 'neath the death that weighed

Already on him, downwards to the ground ;

But of his eyes he still heaven’s portals made,
Praying to the high Lord in that strife profound,

His persecutors’ pardon to obtain,

With looks by which compassion is unbound. 114
When my mind from its wanderings turned again

To things external to it which are true,

Discernment made my not false errors plain.
My watchful Leader, who could see me do

As does a man who rouses him from sleep,

Exclaimed, “What ails thee, that thou totterest through
A half league’s space and more, while thou dost creep 121

With veiled eyes and with legs bent under thee,

Like one who slumbers sound or has drunk deep?”
“0 my sweet Father, if thou heedest me

I will explain,” I said, “ by what a sight

My legs were brought to such infirmity.” 126
And he, “Should €’en a hundred masks unite

To veil thy face, yet mask there would be none

To hide from me thy thoughts, however slight.
That which thou saw’st was that thou mayst not shun

Setting thy heart to peace’s waters free,

Whose streams from the eternal fountain run. 132
I did not ask what ails thee, as doth he

Whose is the eye that when the body lies

Abandoned by the soul can no more see;
But.asked to brace thy feet for exercise.

Thus is it fit to urge the laggards, slow

To make use of their re-awakened eyes.” 138
Thus onward through the evening did we go

Gazing intent, far as the eye could stray,

Against the sunbeams’ late and radiant glow.
~ 288 PURGATORY. [Canto XV.

And lo, by slow degrees a smoke made way -

Towards us, as obscure as is the night ;

Nor was there any place where refuge lay. 144
This took from us the pure air and our sight.

 

NOTES TO CANTO XV.

1. 1-6.—We have here the same allusion to the division of the day into
four equal parts—Terza, Sesta, Nona, and Vespro, counting from sunrise to
sunset—which occurred in Inf. xxxiv. 95. See the note there. From the
day’s beginning—sunrise—to the close of the third hour, the Terza period,
the Sun traverses forty-five degrees of the heavenly sphere—which is here
said to play constantly like a child because, according to the Ptolemaic
system, it was always revolving. Dante says that the Sun now had an equal
distance to pass through before his setting. This indicates the time as
three hours before sunset, Z.c. at the time of the Equinox, 3 p.m. And
it was evening (Vespro), because that part of the day was commencing.
Reference to Purg. xii. 8o, 81, will show that three hours—the whole of

- Nona—have elapsed since the ascent to the second Circle was begun at the
end of Sesta.

It being 3 p.m. on Purgatory, it was 3 a.m. at Jerusalem, its antipodes.
And it was midnight in Italy, which Dante regards as forty-five degrees
west of Jerusalem.

11. 17—20.—By a stone’s falling track is meant the perpendicular. The
angle of incidence of the sunbeam is equal to the angle of reflection. Com-
pare with 1l. 16-21, Virg. Zn. viii. 25-28.

1. 23.—“ Reflected.” The literal meaning is ‘refracted ; ” but reflec-
tion, not refraction, is clearly meant.

11. 28, 29.—Dante has hitherto seen five Angels in Purgatory, viz., the
celestial pilot (Purg. ii. 29); the two guardian Angels of the Valley of
Princes (Purg. viii. 25) ; the Warder of the entrance gate which admitted to
the first stairway (Purg. ix. 80); and the Angel of the second stairway
(Purg. xii. 79-99). He had been as dazzled by each of these, except the
fifth, as he now is by the sixth (see Purg. ii. 39; viil. 35; ix. 84). The
Angel of the second stairway had described it as of easy ascent (Purg. xii.
92, 93). The Angel who now speaks promises that the third will be far
less steep. Encouragement is likewise held out by the Angels of the fifth
(Purg. xix. 43-48), the sixth (Purg. xxii. 2), and the seventh and last stair-
way (Purg. xxiv. 139-141). The Angel of the fourth stairway merely indi-
cates where it is (Purg. xvii. 47). In proportion as his awe at the sight of
them diminishes, Dante is enabled to dispense with their reassurances.

1. 38.—Another of the beatitudes from the Sermon on the Mount (St.
Matt. v. 38). ¢“ Beati pauperes spiritu ” had been chanted, as the Proud, the

 

 
Canto XV.] PURGATORY. "2%

opposite to the Poor in spirit, were left. Now the Envious, the opposite
to the Merciful, are left.

1. 44, 45.—Alluding to the words of Guido del Duca in Purg. xiv.
86, 87.

1. 73.—I have followed Bianchi’s explanation of this line. Cary’s—

“The more aspirants to that bliss
Are multiplied,”

has, however, much to recommend it.

11. 79-81.—The Angel at the entrance of Purgatory had inscribed seven
P’s with his sword point on Dante’s forehead (Purg. ix. 112). One of
these, representing Pride, had been purged from it by the Angel of the
stairway leading from the Circle of the Proud (Purg. xii. 133-135). Another
has now been erased, representing Envy, as the Circle of the Envious is
left behind. Line 81 implies that the more remorse for sin is felt, the
sooner it is repented of.

1. 83.—The third Circle of Purgatory, upon which are the Angry ; who,
however, are not met with until, in the next Canto, they are found enveloped
in dark, impenetrable fog. In the Inferno, they are set in the muddy marsh
of Styx (Inf. vii. 106-116).

11. 85, 86.—This and the following visions, contain instances of Patience,
the virtue opposed to Anger ; just as the voices heard in the air in Purg.
xiii. 28, etc., rehearsed examples of the virtue opposed to Envy. In each
case other means than sight are employed to bring the virtue inculcated
home to the senses of the sinners undergoing purification ; and for the same
reason, viz., that both the Envious and the Angry are, as part of their
expiation, debarred from using their sight.

11. 89-91.—The words of the Virgin Mary to the Saviour when he is
discovered in the Temple (St. Luke ii. 48).

1. 94.—The wife of Pisistratus, tyrant of Athens.

11. 97, 98.—There was a strife between Poseidon and Athene which
should give name to Athens. Poseidon, to support his claim, struck the
rock with his trident, when a horse sprang from it. Athene struck the
earth with her lance, and an olive appeared. Hers was deemed the most
valuable production, and the city was named from her.

11. 100-105.—Pisistratus made his wife this answer, when she urged him
to inflict death on a youth who had kissed their daughter in public.

11. 106, etc.—The stoning of St. Stephen (Acts vii.).

1. 117.—The visions were unreal ; but their moral true.
 

PURGATORY. [Canto XVI.

CANTO XVL

THE CIRCLES OF PURGATORY.

SINS CAUSED BY LOVE FOR A NEIGHBOUR’S ILL. CIRCLE IIL :

THE ANGRY.

The smoke 7s so dense as to be unbearable by open
eyes. Voices are heard invoking the Lamb of God.
These are the Angry, who are purified in this Circle.
Mark the Lombard, one of them, discourses with Dante
on free-will as opposed to necessity, and on the need
of law and a monarchy as checks upon the soul of
man. He traces to the union of the temporal and the
spiritual power in the Church of Rome the present
degeneration of his country, which he describes as such
that only three worthies of the old type survive there.

THE gloom of hell and of a night bereft

Of every planet ‘neath a barren sky,

In utmost depth of cloudy darkness left,
Ne'er made so thick a veil my sight o’erlie,

As did that smoke which fell around us there ;

Nor had so harsh a nap to feel it by. 6
It was too sore for open eyes to bear;

Wherefore my wise stanch Escort to my side

Approached, and offered me his shoulder’s care.
Just as a blind man goes behind his guide,

Lest he should stray or stumble against aught

Whence harm may come or death perchance betide ; 12
I went through that dark air with foulness fraught,

And listening heard my Leader only say,

“See thou art not cut off from me.” I caught
The sound of voices, seeming each to pray

And for compassion and for peace entreat

The Lamb of God who taketh sins away. 18
For prelude Agnus Dei they repeat :

One voice in all, one measure, made appear

Concord among them every way complete.

 
 

Canto XVI] PURGATORY. 291

“ O Master, are those spirits which I hear ?”

Said I: and he to me, “ Thy thoughts are true :

They go to set the knot of anger clear.” 24
“ Now who art thou that cleavest our smoke, and who

Talkest of us alone, as if for thee

Time’s measurement to Calends still is due ? ”
Such were the words a voice addressed to me ;

Wherefore my Master said to me, “ Reply,

And ask if this way the road upwards be.” 30
“O creature that art growing pure,” said I,

“To come back to thy Maker fair and bright,

Thou shalt hear marvels if thou followest nigh.”
“ Thee will I follow, far as I have right ;”

He answered ; ‘“ If smoke will not let us see,

Hearing shall keep us joined in lieu of sight.” 36
Then I began ; “With that band swathing me

Which death unwinds, I run my upward race,

And have come hither through Hell’s agony.
And if God has so fenced me with His grace,

That ’tis His will that I by method wide

Of modern use should see His sovereign place; 42
Conceal not who thou wast ere thou hadst died,

But tell, and tell me if aright I go

To find the pass; and be thy words our guide.”
« A Lombard, Mark by name, I learnt to know

The world, and loved that worth now ranked so light

That ’tis no more the mark of any bow. 48
For mounting upward thou art going right.”

He answered thus, and added, “ Pray for me

I pray thee, when thou shalt have reached the height.”
And I to him, ¢I pledge my faith to thee

To do what thou demandest ; but I burst

With inward doubt, unless I set it free. 54
Tis doubled now, though simple "twas at first,

By thy opinion, which I couple here

With one that it makes sure, elsewhere rehearsed.
The world in very truth is wholly drear

Of every virtue, even as thou say’st,

And teems with spreading evil far and near. 60
292

PURGATORY. [Canto XVI.

But tell, I pray, to what cause this is traced,

That I may see it and to others show ;

Which some in Heaven and some in Earth have placed.”
A deep sigh, which grief forced to sound of woe,

Escaped him first ; then, ¢ Brother,” he began,

“Thou com’st from a blind world, and fitly so. 66
You who yet live trace all causation’s plan

To Heaven alone, as though necessity

Made it move all things with its moving span.
Were this so, free-will would be crushed in ye ;

And joy for good and woe for evil deed

Would not in consonance with justice be. 72
Your movements from a source in heaven proceed :

I say not all; but, granted I so say,

For good and evil you have light at need ;
And have free-will, which though in its first fray

With heaven it wearies of the toil of fight,

Triumphs at last, if nourished the right way. 78
A greater force, a better nature’s might
* Sways you though free, and that creates in you

The mind where the heavens have no controlling right.
Whence, if the present world’s right paths are few,

In you the reason lies, in you ’tis sought ;

As I will spy for thee and prove it true. 84
Forth from His hand who, ere to life 'tis brought,

With fondness views it, like a girl who goes

Weeping and laughing in her childish sport,
Comes in simplicity the soul which knows

Only that, a glad Makers work, ’tis fain

To turn to that whence pleasure for it grows. 90
First of a slight good’s savour it makes gain ;

And hastens after that in judgment’s spite,

Unless its love be checked by guide or rein.
To frame laws therefore as a rein was right :

To have a king was right, who should by proof

Keep at least the true city’s tower in Sight. 96
Laws there are ; but who stirs in their behoof ?

No one : because the shepherd who precedes

Can chew the cud, but has not parted hoof.
Canto XVI] PURGATORY.

Wherefore the people, seeing him who leads
Aim only at the good themselves pursue,

Feed upon that, and feel no further needs. 102

That evil guidance is the cause which drew
The world to wrong, is now well in thy ken ;

And not corrupted nature formed in you.

Rome once was wont—she made the world good then—
To have two Suns, which brought both roads in sight,
The way of God as well as that of men. 108

The one has now put out the other’s light :

Crosier joins sword, and thus together thrown
They must perforce untowardly unite;
Since one fears not the other, co-mate grown.
If thou believ’st me not, think on the grain ;
For every herb may by its seed be known. 114
Throughout the land which Po and Adige drain,
Men's breasts with courtesy and valour glowed,
Ere Frederick had his warfare to maintain.
Now any one may safely pass that road,
Who has for shame’s sake left off holding speech
With good men, or approaching their abode. 120

Three veterans still are there, such that in each
The old age chides the new ; and to their mood
Time lags till better life, through God, they reach.

Conrad, Palazzo’s lord, Gherardo good,

And Guy of Castel, whom men better name

The simple Lombard, as French fashion would. 126
Lay henceforth on the Church of Rome the blame,

That she, by making her two sways confound,

Soils in the mire her own and burden’s fame.”
« My Mark,” I said, “thy argument is sound ;

And now I can discern why Levi's sons

Were cut off from inheriting the ground. 132
But say of what Gherardo thy tale runs,

Left as a sample of a bygone race

In reproof of an age of savage ones?”

“Deceit or tempting in thy speech I trace,”

He answered, “since thou, Tuscan though it be,
Seem’st to know nought of good Gherardo’s case. 138
204 PURGATORY. [Canto XVI.

No other surname that I know hath he,
Unless I took it from his daughter Gaia.
God be with you ; I go no more with ye.
See brightness through the smoke with rays afire
Whitening already : I must go, before
The Angel who is close at hand draws nigher.” 144
Thus having said, he would not hear me more.

 

NOTES TO CANTO XVI.

1. 1.—Anger, purified upon Circle IIL, is the third and last of the three
sins caused by love for a neighbour’s ill :—

““ There is too, who chafes over injuries,
And so becomes upon revenge intent ;
And such must needs another’s harm devise.”
Purg. xvii. 121-123.

1. 27.—As if still an inhabitant of the world of time. In eternity time
passes unmeasured.

1. 46.—This Mark is said to have been a Venetian, and therefore not
strictly speaking a Lombard. Hence, some take ‘‘ Lombard ” as his family
name, calling him ‘“ Marco Lombardo.” I have, however, translated the
passage according to the grammatical construction. Others think that
<< Lombard” here is equivalent to ‘‘Italian,” according to the French
fashion of styling all Ttalians ‘‘ Lombards” (see 1. 126). This person is
said to have been a friend of Dante’s. If so, we might have supposed that
the latter would have recognized him by his voice, as he afterwards does
Forese (Purg. xxiii. 43-45).

1. 57.—The opinion ‘ elsewhere rehearsed” is that of Guido del Duca
concerning the degeneracy of his countrymen (Purg. xiv. 91-96), and which
agreed with what Mark has said in 11. 47, 48.

I. 63.— Heaven” here, and in the following lines of the passage,
means the influence of the Stars; the movement of the heavens; not the
sanctity of heaven (see Il. 67-69).

1. 66.—Fitly—because thou art thyself blind to the truth.

1. 76.—Compare Par. v. 19-24, in which Beatrice declares that free-will
is the greatest gift of God, and has been bestowed on all His intelligent
creatures.

1. 79-81.—The Deity is the better nature. Though He controls, He
allows men free-will, and Himself creates in them the mind which is not
subject to the starry influences because it comes direct from Himself. Com-
pare Par, vii. 142-144.

 

 
 

Canto XVI] PURGATORY. 205

1. 96.—The true city may be Paradise (as in Purg. xiii. 95). But the
tower of the true city is generally supposed to mean Justice.

11. 98, 99.—That is to say, the Pope unites the spiritual and temporal
powers, which ought to be kept distinct (see Il. 98, 99, 127-129).

1. 1o1.— Worldly good.

11. 103, 104.—Compare Purg. viii. 131.

1. 107.—The two Suns were the Emperor and the Pope.

1. 115.—Lombardy. This line supports the opinion that the speaker is
a Lombard (ante 1. 46).

1. 117.—The Emperor Frederick II.’s war with the Lombard towns.

1. 124.—Conrad da Palazzo was a gentleman of Brescia. “Good”
Gherardo da Camino was of Treviso. One of his sons married a daughter
of the ““ gentle judge Nino” of Purg. viii. 53. Guido (Guy) da Castel was
of Reggio, and is recorded to have been very hospitable to French travellers
(see 1. 126). i

1. 129.—The burden of the two sways.

1. 131, 132.—See Deut. xviii. 1, 2.

1. 140.—Very opposite opinions as to the merits or demerits of this Gaia
have been expressed by different early commentators.

 
 

 

PURGATORY. [Canto XVII.

CANTO XVII.

THE CIRCLES OF PURGATORY.

SIN CAUSED BY REMISSNESS IN LOVE FOR GOD. STAIRWAY IV.

CIRCLE IV. : THE SLOTHFUL OR LUKEWARM.

Emerging from the smoke as the Sun is about fo
set, Dante falls into a trance, during which he sees
visions of examples of Anger and its punishment.
The Angel of the stairway leading to the fourth Circle
appears, as the poets begin to mount it. Virgil
expounds how the sins purified in Purgatory are all
caused by perverted or ill-regulated love.

BeTHINK thee, Reader, if thou €’er wast trapped,

Upon an Alp, in mist through which thy sight

No more pierced than a mole’s in membrane wrapped :
How when the moist dense vapours taking flight

Begin to melt and scatter, the Sun’s sphere

Enters amongst them with a feeble light ; 6
And thy imagination will be near

Swift insight into how I saw again

The Sun at first, who now was setting here.
Steps level with my Master’s sure ones ta’en

Forth from that cloud thus led me into rays

Already dead upon the low shores’ plain. 12
O Fancy! thou whose power at times so sways

Our thoughts from outward things that, all unheard,

Sound from a thousand trumpets round us brays ;
What moves thee, if not by the senses stirred ?

Light moves thee, formed in Heaven through power its

own,

Or by the Will that sends it down conferred. 18
Her impious deeds who changed, her first form flown,

Into the bird that most delights to sing,

In my imagination traced were shown,
Canto X VIL] PURGATORY. 297

And here my mind was so constrained to cling

Within itself, that nothing from outside

Then came to it, which could acceptance bring. 24
Next, one upon a cross, with looks of pride

And scorn, rained on my fantasy profound ;

And with such looks still on his visage died.
With great Ahasuerus stood around

Esther his spouse, and the just Mordecai

Who both in speech and action was so sound. 30
And when the scene thus imaged had passed by

Self-dissipated, as a bubble goes

Soon as the water casing it runs dry ;
A maiden’s likeness in my vision rose,

Who, weeping sore, cried, “ Wherefore wast thou fain

To come to naught, O Queen, as anger chose? 36
Thou, not to lose Lavinia, art self-slain ;

Now thou hast lost me ; her who has to mourn

Before another’s fate a mother’s bane.”
As sleep, dispelled when, on a sudden, dawn

Of new light strikes closed eyes, with broken sway

Quivers in dying ere ’tis wholly gone : 42
So did my fancy fade and droop away,

Soon as my eyes were smitten by a light

Of greater far than our accustomed ray.
I turned to have my whereabouts in sight ;

When a voice crying, ‘Here is the ascent,”

Put all my other purposes to flight; 48
And made my will with eagerness so bent

To see who spoke, that not until my gaze

Met what I sought could it repose content.
But as at the Sun’s presence, who down-weighs

Our sight, and veils his figure in excess,

So here fell short all power that I could raise. 54
“ This is a Spirit divine, who without stress

Of prayer points out to us the road on high,

And whose own light is his disguising dress.
His care for us with man’s self-care may vie ;

For he who waits for prayer, beholding need,

Is harshly steeled already to deny. 6o
298

 

PURGATORY. [Canto XVII.

Now let our feet such invitation heed ;

Haste we to mount before ’tis dark and dim ;

Else must we fail till day again succeed.”
Such were my Leader's words, and I with him

Turned our steps and advanced towards a stair;

And soon as I set foot upon its rim, 66
I felt a wing move close to me as ’twere,

And my face fanned, and heard “ Beati ” said,

“ Pacifici, who no ill anger bear.”
Now the last rays, from night's pursuit which fled,

Were raised above us to so great a height

That stars on many sides in sight were spread. 72
“ My potency, why thus art taking flight?”

I said within myself; for I grew ware

That truce was set to my legs’ active plight.
We now were at a point at which the stair

Mounted no more, and with arrested pace,

Like a ship coming to the shore, stood there : 78
And I kept listening for a little space,

If I might hear in the new circle aught :

Then turning to my Master, “ In this place,
This Circle,” I exclaimed, ¢whereto we are brought,

Say, Father sweet, what guilt defiles no more ?

If our feet halt, let not thy words stop short.” 84
And he to me, “ Its vigour to restore,

Love of the good mends lack of duty here ;

Here plies anew the ill retarded oar.
But, that thy knowledge may be still more clear,

Direct thy mind to me, and thou shalt own

Good fruit, which from our sojourn will appear. 90

“Son,” he began, “as is to thee well known,

Nor creature nor Creator e’er was seen

Without love, natural or spirit-grown.
The natural free from error aye has been;

The other, if misplaced, may do amiss ;

Or if too lax in vigour, or too keen. 96
Whilst “tis directed to the chiefest bliss,

And seeks with self-control what next is good,

It cannot cause depraved delight by this.
Canto XVIL] PURGATORY. 299

But when with more or less care than it should

It runs to good ; or when to ill gives heed ;

The Maker by His own work is withstood. 102
Hence canst thou learn how love must be the seed

Of every virtue in you md bende

Of ev every punishment I rn deed.
Now, since love cannot turn its eyes aside

From watching for the loved’s prosperity ;

All things secure from hate of self abide. 108
And since no being can be thought to be

Dissevered from the First ; nor its own stay ;

To hate that First One no desire is free.
If I distinguish well, ’tis left to say

That the ill which men love is their neighbour’s woe ;

Which love is born in three modes in your clay. 114
There is, who by his neighbour’s overthrow

Hopes to excel ; and for this cause alone

Longs that from grandeur he may be brought low.
There is, who fearing lest he lose his own

Power, grace, fame, honour, by another’s rise,

Grows sad, and for the contrary is prone. 120
There is too, who chafes over injuries,

And so becomes upon revenge intent ;

And such must needs another’s harm devise.
This threefold love those here below lament ;

Now will I make the other understood,

Which seeks good with ill-regulated bent. 126
Each has a vague perception of a good

In which the soul may rest; for this he sighs;

Wherefore each fain Gt reach it if he could.
If languid love draws thitherward your eyes

Or efforts, after just remorse for this

Your torture for it on this cornice lies. 132
Another good there is, which gives not bliss ;

"Tis not felicity, ’tis not the true

Essence, which fruit and root of all good is.
The love to this more yielded than is due,

Above us is bewailed in circles three :

But why discoursed of in a threefold view, 138
I say not, that thou for thyself mayst see.”
siro

300 PURGATORY. [Canto XVII.

NOTES TO CANTO XVII.

I. 9.—It being now sunset, three hours have elapsed since the poets
came to the stairway leading to the third Circle (Purg. xv. 1-6).

Il. 19—21.—The impious deeds referred to are those of Procne. Accord-
ing to the story, she was changed, for them, into a swallow (Purg. ix. 13-15);
but here Dante follows another version, making her a nightingale, instead
of her sister Philomela. This and the following visions exemplify the
Rl dealt to Anger.

1. 25.—Haman ; who, however, was not crucified, but hanged (Esther
vii. 9, 10).

1. 32, 33.—Another instance of Dante’s very accurate description of
natural phenomena. For others, see Inf. vii. 118, 119; xiii. 40-42 ; xxi.
20, 21,

Il. 34-39.—Lavinia, lamenting the suicide of her mother Amata (Virg.
Zn. xii. 593-607). The other's fate (1. 39) is the death of Turnus.

Il. 40, 41.—Compare Par. xxvi. 70-75.

1. 47.—The Angel of the fourth stairway (see note to Purg. x. 7).

ll. 59, 60.—Compare Par. xvii. 73-75 ; xxxiil. 16-18.

1. 67.—The Angel's wing effaces from Dante another P. Compare
Purg. xii. 98, 121-123; xv. 79-81.

11. 68, 69.—Another of the beatitudes from the Sermon on the Mount
(St. Matthew v. 9). This is the third which has been uttered (see Purg.
xii. 110; xv. 38). Others will be heard at the entrances to the remaining
stairways (Purg. xix. 50; xxii. 4-6; xxiv. 151-154). In each case the
ejaculation brings appropriately to mind the virtue opposite to the sin which
has just been absolved—in the present instance, Anger.

11. 76-78.—The fourth Circle, where Sloth is purified, is now reached.

1. 86.—The ¢“ good > here alluded to is the chief good, z.e. God.

ll. 91-139.—This discourse by Virgil is a counterpart to that in Inf. xi.
16-111. In each case a part of the journey has been made, when he takes
the opportunity of a halt to instruct Dante upon what has been, and what
still has to be seen. The subject here is simpler than on the other occasion.
There, Incontinence, Malice, Bestiality, and their sub-divisions, formed the
theme. Here, Love alone is treated of. The sins purified in Purgatory are
those which result either from the direction of Love to an evil object, or from
failure to regulate it properly i in the pursuit of a good one. The evil object
is the desire for the harm of one’s neighbour. Love, directed to this,
causes Pride, Envy, and Anger ; the sins which are purified in the three

circles which have been passed already (Il. 112-124). The first good object
| is God, who is the chief good (1. 97). Love which is remiss in the pursuit of

this, degenerates into Sloth—or Lukewarmness—which sin is purified on
the fourth Circle, in which the poets now are (ll. 127-132). Secondary
good objects (1. 98) are temporal blessings ; which, though they cannot give
true happiness (Il. 133-135), may yet be loved in moderation without sin

 
Canto XVIL] PURGATORY. 301

i
(IL. 98, 99). Excessive love for them, however, becomes Avarice, Gluttony |
or Lust, according to the particular object of its pursuit. These sins ar 3 |
purified in the three circles still left to be explored (Il. 136-139). See, |
further, the Itinerary prefixed to Purgatory. Ww

Il. 106-113.—Hatred of self and of God are impossible. There remains
only Hatred of one’s neighbour. The scope of Hatred is more limited than
that of Violence, which can be practised against all the three (Inf. xi. 31, 32).

1l. 115-117.—The Proud.

11. 118-120.—The Envious.

1. 121-123.—The Angry.

11. 138, 139.— Virgil leaves Dante to find out for himself the threefold
division of the perverted love of earthly things, viz. Avarice, Gluttony, and
Lust,
302 PURGATORY. [Canto XVIII.

CANTO XVIII.
THE CIRCLES OF PURGATORY.

SIN CAUSED BY REMISSNESS IN LOVE FOR GOD. CIRCLE 1IV.:
THE SLOTHFUL OR LUKEWARM.

Virgil further explains how Love affects the soul,
and how the soul is responsible for following it ; also
the nature of free-will and morality. A multitude of
spirits rush past, crying out instances of Diligence.
One, the Abbot of San Zeno in Verona, appealed to by
Virgil to show the way to the next ascent, reveals
himself. Other spirits follow, shouting out instances
of Sloth. Dante falls asleep.

THE lofty Teacher to his argument

Had put an end, and scanned with intent look

My face, to see if I appeared content.
And I, whom a new thirst still overtook,

Kept outward silence, but said inwardly,

« Perchance I ask him more than he can brook.” 6
But that true Father, who perceived in me

Such timid will as undivulged remains,

By speaking made me bold to speak out free.
« Master,” I said, “my sight such fresh life gains

From thy effulgence, that I now see clear

All that thy reasoning purports and explains. 12
Wherefore I pray of thee, sweet Father dear,

Show me Love, whence thou mak’st all acts arise,

Both good, and such as contrary appear.”
“ Direct,” he said, ‘ towards me the keen eyes

Of intellect, and thou wilt plainly know

The error of the blind in leaders’ guise. 18
The soul, created prompt to feel Love's glow,

Is prone to move to aught that pleases, when,

At pleasure’s call, its dreams to actions grow.
From a real object your conception’s ken

Derives the image which it plants in you,

And thus makes the soul turn to it. If then 24

 

 
 

Canto XVIIL] : PURGATORY.

The soul, thus turned, becomes inclined thereto,
Love is this inclination ; ’tis, besides,
Nature which pleasure binds in ye anew.

Then even as fire in motion upwards glides,
Because ’tis formed to thitherwards aspire,
Where in its matter it the most abides ;

So the soul, captured, enters on desire ;

A spirit motion which at rest ne'er stays
Until rejoiced the loved thing to acquire.
Thou now canst understand how dense a haze
Conceals the truth from those folk who protest

That each Love in itself is worthy praise ;

Perchance, because its matter has a zest
Of goodness ever ; but not every seal
Is good, albeit on good wax impressed.”

“Thy words, as followed by my mind, reveal,”
I answered him, “ Love’s character to me;
But have increased the teeming doubt I feel.

For, if Love comes to us externally,

And the soul on no other footing wends,

If it goes right or wrong, ’tis merit-free.”
“That to which reason’s insight here extends,”
He answered, “I can tell ; beyond, for aid

To Beatrice look : that task on Faith depends.

Every substantial form which, separate made
From matter, is in union with it brought,

Is stored with virtue of specific grade,

Which till it operates is felt in naught,

Nor demonstrates itself save by effect,
As green leaves on a plant its life import.

And so man knows not whence his intellect
Of earliest notions first becomes possessed ;
What promptings his first appetites direct ;

Which are in you, as in a bee the zest
For making honey ; and this earliest bent
Has no desert for praise or blame to test.

Now, that all others may with this be blent,
The counselling virtue is innate in you,
And ought to keep the threshold of assent.

303

30

36

48

54

60
304

PURGATORY. [Canto XVIII.

This is the origin to which is due

The cause of merit in you, consequent

On how it gleans and sifts loves false and true. 66
They who to utmost depths in reasoning went,

Perceived this innate liberty, and so

Left the world rules for moral government.
All Love then, wherewithal you inly glow,

Springs—Ilet us lay down—from necessity :

The power to curb it to yourselves you owe. 72
Free-will is deemed by Beatrice to be

The noble virtue ; see thou bear in mind

That ’tis so, should she talk of it with thee.”
The Moon that till near midnight lagged behind,

Now made more scarce the stars that we could scan ;

Shaped like a bucket all by flames entwined ; 78
And counter to the heaven through those paths ran,

Which the Sun fires when seen from Rome’s great town

To set ’twixt Sardian isle and Corsican.
And that illustrious Shade through whom renown

More greets Pietola’s than Mantua’s name,

Had put the load I laid upon him down : 84
Whence I, whose questions had achieved their aim

In reasoned answers evident and plain,

Like one in drowsy musings rapt became.
But suddenly this drowsiness was ta’en

Away from me by folk who, mustering strong

Behind our backs, now made for us amain. ‘09
And as of old, at night, their banks along,

If only Thebes of Bacchus’ aid had need,

Ismenus and Asopus saw a throng
And furious rush ; so round that circle speed

Those, as I saw them coming, whom goodwill

And right love spur, as rider spurs his steed. 96
They soon were on us, since the pace was still

A run, at which moved all of that vast train ;

And two in front cried, weeping, loud and shrill,
‘“ Mary in haste ran to the mountain chain :

And Cesar, to subdue Ilerda bent,

Pushed at Marseilles and then ran into Spain.” 102
Canto XVIII] PURGATORY. 305

“Quick ! quick! that time may not in vain be spent

For lack of love : ” the others forthwith cried,

“That zeal to do well may give grace fresh vent.”
“O folk, whose fervour now intensified

Perchance cures the neglect and the delay

Which turned ye, lukewarm, from good deeds aside, 108
This one, of whom I lie not when I say

He lives, craves, if the Sun but shine anew,

To mount ; then tell what near cleft makes a way.”
So spoke my Leader, and this answer drew

From one among those spirits ; Come behind

Our ranks, and thou wilt find the rock pierced through.
Desire for moving on so fills our mind, 115

That halt we cannot ; let us pardon gain,

If in our justice churlishness thou find.
I at-Verona in Saint Zeno’s fane

Was Abbot, ‘neath good Barbarossa’s sway,

Whom Milan speaks of still with grief and pain. 120
And he has one foot in the grave this day,

Who soon shall for that monastery mourn,

And sorrow that his will had there its way :
Since he has put his son, ignobly born,

Ailing in all his body, worse in mind,

To fill the post from its true pastor torn.” 126
1f he ceased here or further speech designed,

1 know not, so far past us had he gone;

But this I heard, and to retain inclined.
And he from whom my help in need was drawn

Said, “Hither turn, where two may be descried

Who, coming on, chide Sloth with biting scorn.” 132
Behind them all they shouted ; ¢ Those had died

For whom the bed of Ocean was laid bare,

Ere Jordan saw his heirs stand by his side ;
Those too who had not hardihood to share

The toils, till ended, of Anchises’ son,

Elected an inglorious life to bear.” 138
And when those Shades had to such distance run

Beyond us, that they could be seen no more;

A new thought entered me, and many a one
306 FURGATORY. [Canto XVIII.

- Sprang from it, different each from that before.
And I from one to other idly ranged,
Till pleasure closed my eyes and I gave o'er 144
My meditation, which to dreaming changed.

 

NOTES TO CANTO XVIII.

1. 1.—Slothfulness or Lukewarmness in love for God, the chief good,
is purified upon Circle IV. :—

+“ Each has a vague perception of a good
In which the soul may rest ; for this he sighs ;
Wherefore each fain would reach it if he could.
If languid love draws thitherward your eyes
Or efforts ; after just remorse for this
Your torture for it on this cornice lies.”
Purg. xvii. 127-132.

1. 14, 15.—Dante alludes to what Virgil had said in Purg. xvii.
103-105.

11. 19—21.—Compare Purg. xvi. go.

11. 29, 30.—The ancients supposed that the sphere of fire was contained
in the heaven of the Moon. Compare Par. i. 115.

1. 37.—The “matter ” or ‘material ” on which love works, is the soul.

11. 43-45.—That is to say, if the soul is influenced by love solely by
means of impressions derived from without, it cannot be held responsible
for the character of these impressions and of the love which they excite in
it. This objection is answered in ll. 49-75.

1. 46-48.—Virgil represents pure reason ; Beatrice personifies reason
enlightened by Theology.

Il. 49, 50.—* Substantial Form ” in the Schoolmen’s language is that
which makes a thing what it is. Thus, the soul is the substantial form of
a human being as distinct from a brute. This substantial form is in itself
separate from matter, but is united with it to make up the sentient being :
e.g. the soul is joined to the human body, thus giving it form (see Par.
iv. 52-54 ; xxix. 22). :

1. 61. —‘* This ” is the ““ earliest bent ” of I, 59.

1. 67.—Such philosophers as Aristotle and Plato.

1. 69.—The reference is to the science of Ethics.

1. 73-75.—Beatrice never in so many words calls Free-will ‘the
noble virtue.” She, however, dilates upon it as the chief gift of God, in
Par. v. 19-24.

1. 76.—Midnight of the second day in Purgatory.

11. 79-81.—The path which the Sun fires when seen from Rome to set
between Sardinia and Corsica lies through the stars of Scorpio.

3
Canto XVIIL] PURGATORY. 307

1. 83.—Pietola, a village near Mantua, and Virgil’s birthplace.

1. 84.—The load laid by Dante on Virgil was the solution of his doubts.

1. 93.—Ismenus and Asopus were the two rivers of Thebes, the city of
Bacchus (Inf. xx. 59). The Thebans were accustomed to invoke his aid by
torchlight processions at night along the river-banks.

1. 100.—St. Luke i. 39 : ‘“ And Mary arose in those days, and went into
the hill country with haste.” This, and the following exclamations, are
uttered as incentives to Diligence ; the opposite virtue to Sloth, which the
speakers are here purifying.

11. 101, 102.—This rapid campaign of Caesar is described in Lucan’s
Phars. Books III. and IV., and by Cesar himself—De Bello Civili I.
¢¢Ilerda” is now ‘¢ Lerida.”

11. 118, 119.—This Abbot is said by some commentators to have been
named Alberto ; but that personage seems to have been Abbot of San Zeno
in the reign of Frederick II., and not of Barbarossa ; in whose time one
Gherardo filled the post.

1. 119.—Barbarossa, the Emperor Frederick I. The commentators
disagree as to whether the epithet ‘good ” here given him is or is not
ironical. The Emperor destroyed Milan in 1162 ; but Verona, to which the
present speaker belonged, did not join the league of the-Lombard towns
against him until two years afterwards.

1. 121.—Alberto della Scala, lord of Verona and father of Dante’s
patron Can Grande. He died in 1301. In 1292, he made his deformed
bastard son Joseph Abbot of San Zeno.

ll. 133-138.—The exclamations now uttered are in reproach of noted
instances of Sloth. As was the case with those heard in the Circle of the
Envious (Purg. xiii. 25-36; xiv. 130-139), the opposite virtue has been
first lauded (Il. 100-105 supra).

11. 133-135. See Numbers xxxii. II, 12.

1. 136-138.—Virg. An. v. 713-718, 750, etc.
308 PURGATORY. [Canto XIX.

CANTO XIX,

THE CIRCLES OF PURGATORY,

SINS OF EXCESSIVE LOVE FOR EARTHLY GOOD. STAIRWAY V.
CIRCLE V.: THE AVARICIOUS AND THE PRODIGAL. POPE
ADRIAN V.

Dante dreams of the Siren. The Angel of the
Fifth Stairway appears. The poets mount it, and reach
the Fifth Circle, upon which the Avaricious and the
Prodigal are lying face downward. Pope Adrian V.
explains why they are thus treated,

"Twas in the hour when the diurnal heat,
Able no more to warm the moonlight’s cold,
From Earth or sometimes Saturn meets defeat :
When geomancers ere the dawn behold
Their Greater Fortune in the Orient rise,
While transient glooms the way it takes enfold ; 6
That in my dream there stood before my eyes
A woman, stammering, squinting, and with feet
| ~Distorted, severed hands and sallow guise.
1 looked at her, and as the Sun’s rays greet
Limbs dull and heavy from the chills of night ;
So my gaze made her tongue for utterance meet, 12
And then in brief while raised her all upright,
And lent a colour to her aspect blurred,
Of such hue as is pleasing in Love’s sight.
When speech in her was thus to freedom stirred,
She began singing so as to well nigh
Keep my attention fixed while she was heard. 18
“ The Siren sweet am I,” she sang, “am I,
Who in mid-sea lead mariners astray ;
Such full delights in listening to me lie.
\ I drew Ulysses wandering from his way
“Unto my song ; and he who dwells with me
I Seldom departs, full well content to stay.” 24

 
Her mouth was not yet closed, when I could see

A lady saintly and alert appear

Beside me, to confound her sophistry.
“O Virgil, Virgil, answer, who is here?”

Sternly she said, and he, with his eyes bent

Upon that virtuous one alone, drew near. 30
He seized and stripped in front the other, rent

Her garments, and her belly showed to me.

This woke me with the ill odour from it sent. |
I turned my eyes, and “ I have called to thee

At least thrice,” said good Virgil: “rise ! away !

Let us find where the entrance gap may be.” 36
I raised me up ; and full of the high day

Were all the sacred mountain’s circles now ;

And on our backs we felt the new Sun’s ray.
In following after him I bore my brow

As one who, having it weighed down by thought,

Makes himself like a bridge’s half arch bow. 42
When I heard, ‘ Come ; the pass must here be sought ;”

Uttered in cadence gentle and benign,

Whose sound this mortal region ne’er has caught.
With spread wings like a swan’s he made a sign,

Who spoke us thus, to motion us on high

Between the granite walls’ strong double line. 48
Then fanned us as he made his pinions ply,

Affirming those gui lugent to be blest,

Who shall with comfort their souls satisfy.
«What ails thee, still with gaze to earth addressed ?”

My Guide began to ask me, when we twain

Had somewhat past the Angel upwards pressed. 54
And I, “I go, for such suspicion fain,

Through dint of a new vision, which so sways

My thoughts that they may not from it refrain.”
« Has that old sorceress met,” said he, “ thy gaze,

Through whom alone wails over us resound ?

Hast seen how from her spells man frees his ways? 60
Suffice it thee : smite with thy heels the ground ;

Look up, and let the lure thy glances meet,

Which with vast wheels the eternal king turns round.”
 

310 PURGATORY. [Canto XIX.

FE’en as the falcon looks first at his feet,

Then heeds the call and stretches for the chase,

Through the desire, which draws him there, of meat ; 66
Such I became ; such, through the rock’s cleft face

Far as a way for one to climb up wound,

I went, until for circling there was space.
When I emerged on the fifth circle’s round,

I saw throughout it weeping folk appear,

All downward turned and lying on the ground. 72
“Adhesit pavimento anima mea,’

I heard them say ; while they so deeply sighed

That I could scarcely what they uttered hear.
‘O ye elect of God, by sufferings tried,

Which Hope and Justice soften in degree,

Towards the high ascents our footsteps guide.” 78
“If from this prostrate state ye journey free,

And wish to find most speedily the way,

Let your right hands the outside ever be.”
Such was the Poet’s prayer, so answered they

A little in our front ; whence I discerned,

From hearing speech, what further hidden lay. 84
And to my Lord’s eyes then my own eyes turned ;

Whence he by cheerful token gave assent

To that for which my wistful glances yearned.
When I was free to act upon my bent,

I drew above that creature who before

Had by its utterance rendered me intent : 90
And said, “ O spirit, in whom tears so sore

Mature what none can turn to God without,

Awhile for me thy greater care give o'er.
Tell me who wast thou ; wherefore turned about

Back upward ; and dost wish that I for thee try

To gain aught there, whence living I set out.” 96
And he to me, “ With knowledge thou shalt meet, why

Heaven turns our backs up towards it ; but, ere so,

Scias quod ego fui successor Petri.
"Twixt Sestri and Chiavari flows low

A beauteous river : named as is that stream

The title of my blood thence famed doth grow. 102

i SC
Canto XIX.] PURGATORY. 311

A month—scarce more—I proved the weight extreme

Of the grand mantle guarded from the mire ;

So that all other loads mere feathers seem,
Brought late, alas! conversion to desire ;

As soon as I had been Rome’s pastor made,

I thus discovered life to be a liar. 108
I saw that there the heart was never stayed,

Nor could a man in that life rise more high ;

And so became by love of this one swayed.
Up to that point a wretched soul was I,

Severed from God, to Avarice a prey :

Now punished here for this, thou see’st, I lie. 114
What Avarice does is shown here in the way

That these converted souls are purified :

No bitterer penance can the Mount display.
As our eye sought not things on high descried,

Being fixed on things of earth ; so Justice here

Has sunk it down to earth ; to there abide. 120
As Avarice caused our love to disappear

For every good, whence action ceased to be ;

So Justice holds us, with restraint severe,
Bound hand and foot in this captivity :

And, for as long as the just Sire shall please,

We shall remain stretched out immovably.” 126
I wished to speak, having fallen upon my knees :

But soon as I began, and he could know

By ear alone my reverent purposes,
“What cause,” he said, “ has bent thee down so low ?”

And I to him, “Such dignity was thine,

That conscience stung me and did rightly so.” 132
“Straighten thy legs and rise up, brother mine,”

He answered ; “err not. I, thou and the rest,

In service all to one same Power combine.
If e’er that Evangelic utterance blest

Which declares Negue nubent thou hast read,

Thou canst see why my speech is thus expressed. 138
I will not have thee linger more : be sped ;

Because thy stay disturbs me as I cry,

With tears which ripen that which thou hast said.
312 : PURGATORY. [CANTO XIX.

A niece on earth, Alagia named, have I :

Good in herself, unless seduced to ill

By the example of our family. 144
And she alone is left to me there still.”

 

NOTES TO CANTO XIX,

I. 1.—This is the second of Dante’s three dreams while in Purgatory.
The first was of the eagle carrying him up to heaven (Purg. ix. 13-33);
this second one is of the Siren, who personifies the pleasures of the flesh ; and
the third and last is of Leah and Rachel (Purg. xxvii. 94-108). Each of
these dreams begins with the same words, ¢“ Twas in the hour;” each is
dreamt just before dawn, when dreams come true ; and each is prefatory to
what is to happen in the day which ensues. Thus, the eagle’s flight is
symbolical of Lucia’s conveyance of Dante up to the threshold of Purgatory ;
the present vision of Carnal Pleasure prepares for the ascent to the three
circles where different sins arising from it are purified ; the vision of Leah
heralds the appearance of Matilda in Canto xxviii,

1l. 4, 5.—The ¢ Greater Fortune ” of the Geomancers was a figure con-
sisting of marks, which were supposed to be grouped in the pattern of a
combination of the last stars of Aquarius and the first of Pisces.

1. 6.—¢ Transient glooms ”’ because the Sun is on the point of rising.

1. 8.—The woman typifies the pleasures of the flesh, See first note.

1. 26.—The saintly lady has been variously understood to be Philosophy,
Truth, Prudence, or Reason, I think that most likely Lucia is again
intended by her.

1. 31.— “He seized,” etc. Some render this, * She seized,” etc.,
making it the action of the virtuous lady. Line 60, however, seems to
indicate that it was Virgil's.

1. 37.—It is the morning of the third day spent in Purgatory—the
Wednesday after Easter. See the Diary prefixed to Purgatory.

1. 46.—The Angel of the Stairway from the fourth to the fifth Circle of
Purgatory.

1. 49.—Another P must be supposed to be erased from Dante’s forehead
by the fanning of the Angel’s wings (see note to Purg. xii. 123).

1. 50,—Another of the beatitudes from the Sermon on the Mount
(St. Matt. v. 4). See note to Purg. xvii, 68, 69.

1. 59.— Virgil refers to the sins purified in the three circles which have
still to be ascended—Auvarice, Gluttony, and Sensuality—all of which are
caused by the “old sorceress.”

1. 60.—See note to 1. 31.

1, 62,—The beauties of heaven are ¢ the lure ” (see Purg. xiv. 148, 149).

 
Canto XIX.] PURGATORY. 313

11. 64-66.—Dante is never tired of allusions to falconry. Compare
Inf. xvii. 127-132 ; Par. xviii. 45 ; xix. 34-36.

1. 70.—Avarice and Prodigality, purified upon Circle V., are the first of
the three classes of sin caused by excessive love for earthly good.

¢¢ Another good there is which gives not bliss 3
’Tis not felicity ; tis not the true
Essence, which fruit and root of all good is.
The love to this more yielded than is due,
Above us is bewailed in circles three.”
Purg. xvii. 133-137.

In the Inferno the Avaricious and the Prodigal are condemned to roll heavy
weights before them on a circular track (Inf. vii.).

L. 73.—From Psalm cxix. 25.

1. 81.—Virgil remembers this advice afterwards (Purg. xxii. 121-123).

I. 84.—The meaning of this line is much disputed. Some take it as, “I
discerned from the speech the rest that the speaker concealed ”—* the
rest ” being the speaker’s knowledge that Dante was alive. Another inter-
pretation makes * the rest ” refer to the speaker’s doubt as to whether Virgil
and Dante were alive; a doubt arising from their being free from the
penalty of prostration. Another translates “ l’altro nascosto ”’ as “the other
who was hidden.” ¢‘I gave heed in their speaking to the other who was
hidden ; ” Z.e. in contrast to Virgil, the other party to the conversation, who
was not hidden. Upon the whole, however, it seems to me that the sense
is that Dante, hearing words spoken, discerned that there was something
further to discover ; viz. from whom they proceeded.

1. g9.—The speaker is Pope Adrian V., who, before his election as Pope
was Cardinal Ottobuono de’ Fieschi; a Genoese family.

11. 100-105.—He became Pope on the 12th of July, 1276, and died thirty-
nine days afterwards. The Fieschi were Counts of Lavagna, taking their
title from the river of that name which flows into the sea close to Chiavari
on the Riviera di Levante.

I. 104.—The grand mantle is the symbol of the Papacy (see note to
Inf. ii. 27).

1. 115.—Though Avarice only is here spoken of, Prodigality also is
purified with it on this Circle (see Purg. xxii, 49-54).

11. 134, 135.—See Rev. xix, 10; xxii. 9.

1. 137.—St. Matt. xxii. 30. He means that even as there is no marrying
or giving in marriage in the other world, so also there is no distinction of
persons,

1. 142.—Alagia was married to the Marquis Moroello Malaspina, who
hospitably received Dante, in his exile, in 1307 (see Purg. viii. 136). The
Pope must be supposed to desire that Dante should request Alagia to pray
for him,
PURGATORY. [Canto XX.

CANTO XX.

THE CIRCLES OF PURGATORY.

SINS OF EXCESSIVE LOVE FOR EARTHLY GOOD. CIRCLE V.:

THE AVARICIOUS AND THE PRODIGAL. HUGH CAPET.

As the poets move away from Pope Adrian V., a
voice is heard recounting illustrious examples of vir-
tuous poverty and contempt for wealth. This is Hugh
Capet, who dilates upon the evil effects of Avarice
upon his descendants the kings of France. He in-
stances various cases of Awvarice against which the
spirits declaim at nightfall. The Mountain suddenly
quakes from top to bottom, and all the spirits sing
“ Gloria in excelsis Deo.”

ILL strives the will against a better will :

Hence, for his pleasure but against my own,

I drew from water the sponge thirsty still.
I moved, as by my moving Leader shown,

Through vacant places, still the rock beside ;

As on a wall men hug the embattled stone. 6
For they whose eyes shed drop by drop the wide

Infection that through all the world is spread,

Elsewhere approach too near the outer side.
Curst be thou, ancient she-wolf, that art fed

More largely than all other beasts with prey,

By thy unending ravenous hunger led ! 12
O heaven, whose revolutions, as some say

And fancy, change conditions here below,

When will he come, through whom she must away ?
We went along with footsteps scant and slow ;

I listening to the Shades who weep and sigh

With piteous lamentation o’er their woe ; 18
When I by chance heard one, ‘“ Sweet Mary,” cry

In front of us, amid its weeping, e’en

As does a woman when to childbirth nigh.

 
Canto XX.] PURGATORY. 315

And following this, “ How poor thou wast is seen

From that mean hostelry where thou laid’st down

The holy thing that had thy burden been.” 24
“ Fabricius,” next I heard, ¢ of good renown,

Thou didst prefer scant means by virtue blessed,

Than with vast wealth by vice thy lot to crown.”
These words so pleased me that I onwards pressed,

To gain a knowledge of that spirit’s name

By whom it seemed that they had been expressed. 30
Next in its speech talk of the largess came,

Which Nicholas upon the maids bestowed,

To bring their tender youth to honoured fame.
“QO soul,” I said, “that speak’st in such good mode,

Say who thou wast, and why alone by thee

These praises are renewed where rightly owed. 36
Not without recompense thy speech shall be,

If I return the shortening path to tread

Of that life which is swift to close and flee.”
And he, “I will inform thee, though not led

By comfort hoped from earth ; but on the score

That such grace shines in thee ere thou art dead. 42
I was the root of the ill plant that o’er

The Christian world casts shade on every hand,

So that good fruit from it makes scanty store.
But if Douai, Ghent, Lille, and Bruges could band

Their powers, soon vengeance on it would be shown :

And this I from the Judge of all demand. 48
I was on earth by name Hugh Capet known:

The Philips and the Louis take descent

From me ; who lately filled in France the throne.
I was a Paris butcher’s son, when spent

Was all the old kings’ line ; nor did remain

One of them save a grey-clad penitent. 54
I found within my hand’s firm grasp the rein

Of the realm’s government, and power so dread

Of new acquirement, and so full a train
Of friends, that on my son’s exalted head

Was placed the widowed crown ; and he became

First of anointed rulers from him bred. 60
316 PURGATORY. [Canto XX.

Before my blood was of the sense of shame
By the grand dowry of Provence bereft,
It had small power, but still no evil aim.
Thenceforth with force and lies it took to theft ;
And seized upon thereafter, for amends,
Norman and Gascon land ; nor Ponthieu left. 66
Charles came to Italy, and for amends
Made Conradin a victim, not alone ;
“But back to heaven sent Thomas, for amends.
I see a time, ere much more time has flown,
Which draws another Charles abroad from France,
To make both him and his the better known. 73
He sallies forth unarmed, save with the lance
That Judas tilted with ; and thrusts it so
That Florence feels it through her vitals glance.
Not land, but sin and shame, from this shall grow ;
And bring him to as much more grievous state
As he counts light such harm as thence will flow. 78
I see the other, from his ship who late
Stepped captive, sell his daughter for a price,
As corsairs for their slaves a value rate.
What more canst thou do with us, Avarice,
Since, drawn by thee, my blood has come at last
All care for its own flesh to sacrifice ? 84
That less may seem ill future and ill past,
I see, to Alagna brought, the fleur-de-lis
Enter, and Christ held in his Vicar fast.
I see him put once more to mockery ;
I see the vinegar and gall renewed,
And between living thieves him murdered see. 90
See the new Pilate with such ruth imbued
That, sated not by this, his sails of greed
Within tbe Temple lawlessly intrude.
O my Lord, when will gladness be my meed,
To see the vengeance, which while thou dost hide,
Thy wrath in secret glories o’er the deed? 96
That which I said concerning the one bride
Of the Holy Spirit, and which prompted thee
To turn to me to have some gloss supplied,
Canto XX] PURGATORY. 317

The theme of all our prayers so long must be,

As the day lasts ; but, when the night gains hold,

Instead thereof we take sounds contrary. 102
Pygmalion’s story then again is told ;

Who traitor, thief, and parricide became

Through his insatiate desire for gold.
And all the misery his greedy claim

Brought avaricious Midas in its train,

Whence evermore derision greets his name. 108
Next each of us makes Achan’s folly plain,

In thieving from the spoils, so that the ire

Of Joshua seems to sting him here again,
We blame Sapphira with her husband liar ;

Then praise the kicks which Heliodorus bore ;

And infamy around the Mount entire 114
Greets Polymnestor who slew Polydore.

Lastly we cry, ¢ Say, Crassus, who dost know

The taste of gold, what flavour hath the ore ?’
At times one speaks in high note, one in low,

As impulse prompts our utterance to tread

A pace at one time quick, another slow. 120
Hence in the good which here by day is said

I was not erewhile single ; but, near by,

No other to uplift his voice was led.”
We now had left him, and began to try

How far our efforts could o’ercome the way,

With all the strength that in our power might lie; 126
When I perceived the mountain rock and sway

Like a thing falling ; whence I felt chill fright,

Such as on one who goes to death will prey.
Delos in truth was shaken with less might,

Ere to Latona for a nest supplied,

Where she might bring forth heaven’s twain orbs of sight.
A cry was then begun on every side ; 133

Such that my Master drew himself to me,

Saying, “ Have no fear while I remain thy guide.”
“ Gloria in excelsis Deo be,’

All were exclaiming, as I caught the sense,

Where close at hand the cry rose audibly. 138
318 PURGATORY. [Canto XX.

We stood immovable and in suspense,

Even as the shepherds who first heard that strain ;

Till the song closed, and trembling ceased from thence.
Then we resumed our holy path again ;

Watching the prostrate shades, who had returned

Already to their wonted sad refrain. 144
Never had struggling ignorance so burned

Within me, with desire of knowledge sought,

If memory errs not while with this concerned,
As then appeared to occupy my thought :

Questions in such a haste I dared not press,

Nor could I of myself there witness aught ; 150
So on I went, in timid pensiveness.

 

NOTES TO CANTO XX.

1. 10..—Here, as in Inf. i. 49, the wolf is Avarice; and there is a
secondary reference to the temporal power of the Popes.

1. 15.—1I understand this line as the expression of a hope for the speedy
appearance of the Veltro of Inf. i. 101. See the note there.

1. 19, etc.—These exclamations are in honour of the virtue opposed to
Avarice, viz., Contempt for earthly riches, and the love of honourable
poverty in preference.

11. 25-27.—The consul Caius Fabricius refused the bribes offered him
by Pyrrhus to betray his country ; saying that Rome had not gold, but
ruled those who had it.

¢¢ Parvoque potentem
Fabricium.”
Virg. Zn. vi. 843, 844.

11. 31-33.— The allusion is to the dowry given by St. Nicholas, Bishop
of Myra, to save three sisters from an immoral life, to which their poverty
would have reduced them.

1. 43.—The speaker is Hugh Capet, Count of Paris and father of the
King Hugh Capet (Il: 58-60). “ The ill plant” of whom he speaks is
Philip IV. (Philip the Fair).

11. 46-48.—Philip IV. had recently seized the places mentioned. There

is a prophetic allusion to his defeat and death in the battle of Courtrai in _

1302.

1. 52.—Tt was a current belief in Italy in Dante’s time that the Capets
were descended from a butcher.

1. 54.—1It is quite uncertain who this last of the Carlovingians was.

 
Canto XX.] PURGATORY. 319

1. 59.—Hugh Capet was crowned king in 987, in succession to Louis V.
the last Carlovingian king.

1. 62.—The grand dowry of Provence was gained by the marriages of
King Louis IX. (St. Louis) and his brother, Charles of Anjou, afterwards
King of Naples, with Blanche and Beatrice, daughters of Raymond Berenger,
Count of Provence (Par. vi. 133, 134).

1l. 65, 67, 69.—¢ For amends ” is ironical. One fault was atoned for
by the commission of another.

1. 66.—The chronology of the acquisition of these provinces is here con-
fused. See Cary’s note to the passage.

11. 67-69.—Charles of Anjou came into Italy in 1265 at the invitation of
Popes Urban IV. and Clement IV. He overthrew King Manfredi (Purg.
iii.) and became king of Apulia and Naples. Afterwards, in 1268, he
conquered at Tagliacozzo, and put to death, Manfredi’s young nephew
Conradin (see Inf. xxviii. 17).

1. 69.—¢¢ Thomas” is St. Thomas Aquinas, whom Charles of Anjou
was popularly supposed to have had poisoned.

1. 71.—The other Charles is Charles de Valois, who was summoned into
Italy in 1300 by Pope Boniface VIII, and entered Florence in 1301.

1. 73.—He had with him only five hundred cavaliers. The lance that
Judas tilted with was Treason.

1. 74.—He pretended to come to Florence as a peace-maker, but took
the side of the Neri against the Bianchi (Dante’s party), who were driven
out of the city in 1302 (see Inf. vi. 64-72).

1. 76.—Charles gained the nickname of ‘‘ Senza Terra” ¢‘Lack-land ”
from the Italians.

1. 79.—This ‘‘ other” Charles is Charles IL., son of Charles of Anjou.

After the revolt of Sicily from his father in 1282 (Par. viii. 75), he was
"defeated in a naval engagement off Naples by Ruggieri d’Oria, or Lauria,
the admiral of Peter III. of Arragon (in June, 1284). He was taken prisoner
and kept four years in captivity in Arragon. He is mentioned again in
Par. xix. 127. He married his daughter to Azzo VIII. da Este, Marquis of
Ferrara. The commentators assume that he was paid a large sum of
money by the bridegroom ; to explain the allusion in 1. 80.

11. 86, 87.—The fleur-de-lis is the standard of France. Compare Purg.
vii. 105. The allusion is to the seizure, at Alagna, in 1303, of Pope Boni-
face VIII. by order of King Philip IV. of France. See the account in
Milman’s Hist. Lat. Christ., Book xi. chap. 9.

11. 88-9o.—Boniface was treated with the utmost indignity. Among
other things, he was set upon a vicious horse with his face to the tail, and
so taken to prison through the town. He was jeered at and insulted ; his
life threatened ; and his palace plundered. The French at last retired, and
the Pope returned to Rome : but died there of grief in the following month.
According to Villani he became half mad and gnawed himself in his last
hours.

11. 91-93.—These lines refer to the suppression by Philip IV. (the new
Pilate) of the Order of the Knights Templars, in 1307-1312.
320 PURGATORY. .: {CANTO XX.

11. 97-99.— The allusion is to the Spirit’s exclamation in ll. 19-24 ; and
to Dante’s inquiry as to the reason of it, in Il. 34-36.

1. 102. —The “sounds contrary ” are the repetition of noted instances of
Avarice, as warnings against the sin ; following on the exhortations to the
opposite virtue, which preceded.

1. 103.—Pygmalion, the brother of Dido and murderer of her husband
Sichzeus i —

¢¢ Regna Tyri germanus habebat
Pygmalion, scelere ante alios immanior omnes.
. e .. Ille Sicheum
Impius ante aras, atque auri cacus amore
Clam ferro incautum superat.”
- Virg. Zn. i. 346-350.

.

1. 107, 108.—Midas, King of Phrygia, having shown hospitality to
Silenus, the preceptor of Bacchus, was allowed by the god to choose his
own reward ; and asked that whatever he touched might be turned into gold.
But he was glad to renounce the power, when he found even his food turn
into gold in his mouth.

11. 109-111.—See the story of Achan, in Joshua vii.

1. 112.—See Acts v.

1. 113.—Alludes to the apparition in the Temple of Jerusalem, of a
horse with a terrible rider upon him, to Heliodorus, the treasurer of King
Seleucus, when he went there to remove the treasure. The horse smote at
him with his fore-feet (2 Maccab. iii. 25).

1. 115.—See Virg. Zn. iil. 49-56.

1. 116.—M. Licinius Crassus, who was consul with Pompey, was a man
of enormous wealth. He ultimately fell in the war with the Parthians ; and
by order of their king, Orodes, his head was cut off and molten gold poured
into the mouth.

11. 130-132.—The shaking of Delos here meant is probably only the
tossing to and fro on the sea which it underwent until Apollo made it
fixed,

¢¢ Quam pius Arcitenens oras et littora circum
Errantem, Mycone celsd Gyaroque revinxit ;
Immotamque coli dedit, et contemnere ventos.”  *
Virg. An. iil. 75-77.

1. 132.—Heaven’s twain orbs of sight are Apollo and Diana ; the Sun
and Moon,
Canto XXII] PURGATORY. 321

CANTO XXI.

THE CIRCLES OF PURGATORY.

SINS OF EXCESSIVE LOVE FOR EARTHLY GOOD. CIRCLE V. :
THE AVARICIOUS AND THE PRODIGAL. STATIUS.

A spirit overtakes the poets from behind. It has
been fully purified, and is about to ascend to the sum-
mit. This is the poet Statius. He explains that the
completion of his penance was the cause of the shaking
of the Mountain, and of the hymn sung by the spirits.
He is overjoyed when Dante informs him who
Virgil is.

THE natural thirst that never is allayed

Save only by the water for whose grace

The suppliant woman of Samaria prayed,
Tormented me ; and, goaded on by haste,

I trod the cumbered path behind my Guide,

Pitying the justly repaid spirits’ case. 6
And lo, even as Luke writes that to the side

Of two who walked together Christ drew near,

When, risen, He threw the cave-tomb’s portals wide ;
A Shade appeared, and came on in our rear,

Viewing the crowd laid prostrate at its feet ;

Nor wot we of it till it gave us cheer :(— 12
“ God’s peace for you, my brethren, I entreat.”

We turned us suddenly, and, thus addressed,

Virgil returned it salutation meet.
Then began, “In the council of the blest

May the veracious Court in peace place thee,

Which exiles me for ever from its rest.” 18
We meanwhile hastening onwards, ¢ How,” said he,

“If you are Shades whose rise God doth not deign,

Who thus far up His stair has guided ye?”
My Teacher, If the marks to thee are plain

Which this one carries, by the Angel drawn,

Thou'lt see tis fit he with the good should reign. 24

Y
322

PURGATORY. [Canto XXI.

But because she who spinneth night and morn

Had on that distaff still for him some line,

Which Clotho lays and fills for each one born,
His soul, which is thy sister as ’tis mine,

In coming upwards could not come alone,

Since its eyes see not as do mine and thine. 30
Whence, that he might by me his way be shown,

I from Hell’s ample throat was drawn, and still

Will show him, far as to my school is known.
But tell us, if thou knowest, why the hill

Erewhile so trembled, and that one-voiced cry

From all, down to its moist feet, echoed shrill.” 36
In asking he so pierced the needle’s eye

Of my desire, that through mere hope alone

My thirst became less keen to satisfy.
That one began, Disorder is unknown

To aught that by the Mount is sanctified ;

Nought has beyond the bounds of usage grown. 42
Things here in freedom from all change abide ;

Which by what heaven’s self to itself supplies

Can be produced, but by no cause beside.
Since neither rain, nor hail, nor snow-flakes rise,

Nor dew, nor hoar frost, to a higher grade

Than the brief stairway which three steps comprise. 48
Clouds dense or rare are ne’er to us displayed ;

Nor lightning, nor she who in earthly sky

Oft shifts her region, the Thaumantian maid.
Dry vapour, rising, can no further fly

Than the three steps’ top of the which I spake,

That ’neath the feet of Peter’s vicar lie. 54
The Mount, down lower, more or less may shake ;

But such a wind as lurks on earth unseen

Ne'er (why I know not) caused these heights to quake.
They tremble when a soul perceives ’tis clean,

So as to rise, or move to climb the hill ;

And then ’tis followed by a cry thus keen. 60
Its cleanliness is proved by the mere will

That, wholly free to change environment,

Seizes the soul and aids it to fulfil
Canto XXI1.] PURGATORY. 323

The wish, erst felt, but hindered by the bent
Which divine Justice, against will again,
On torment sets, as once on sin, intent. 66
And I, who have been prostrate in this pain
Five hundred years and more, felt but just now
Will free to be for better sojourn fain.
Hence didst thou feel the earthquake ; this is how
The pious spirits through the Mount gave praise
To that Lord who may soon their rise allow.” 72
So spake he him ; and €’en as drink will raise
The most delight where greatest thirst is met,
I know not how my gain from him to phrase.
And the wise Leader, “ Now I see the net
That keeps ye here ; how loosed from it ye go;
Whence the ground shakes ; why all on joy are set. 78
Now who thou wast, be pleased to let me know ;
And why thou for such ages here wast laid,
In words that may be comprehended show.”
“It was when from good Titus, with the aid
Of the most high King, those wounds vengeance found,
Whence streamed the blood which Judas had betrayed,
That the most lasting name and most renowned 85
Was mine on earth,” that Spirit made reply ;
“ With fame enough, but not with faith yet crowned.
My vocal spirit was so sweet that I
Was drawn from my Toulouse by Rome, and there
Deserved that myrtle on my brows should lie. 90
Those upon earth still name me Statius ; where
I sang of Thebes, then of Achilles’ might ;
But fell down with that second load in care.
The sparks that were the seeds whence I grew bright,
Warmed me with glow from that immortal flame
To which more than a thousand owe their light. 96
I mean the Zneid, which to me became
Mother and nurse of my poetic lay ;
Without it, not a drachm’s weight could I claim.
And to have lived on earth in Virgil's day,
I would consent the space of a whole sun
More than my due, in banishment to stay.” 102
324

FPURGATORY. [CANTO XXI.

These words turned Virgil towards me, e’en as one
Whose looks by silence said, ¢ Be silent too.”
But all things cannot by will’s power be done.
For tears and laughter with such speed pursue
The passion from which each one takes its rise,
That they least follow will in those most true. =~ 108
I smiled as one whose wink a hint implies ;
Wherefore the shade grew mute, and looked to see
My semblance, where fixed plainest, in my eyes.
And “So may thy great toil end well,” said he ;
“ Why did thy face as even now descried
Display the lightning of a smile to me?” 114
Now am I caught on this and on that side :
One keeps me dumb, by one my speech is prayed ;
Wherefore I sigh, nor falls my meaning wide.
“Speak,” said my Master ; “be not thou afraid
To speak, but speak, and let the keen desire
With which he asks be by thy words allayed. 120
And I, “ Perchance thy marvel I inspire,
O ancient spirit, at my smile’s design ;
But I would have thy wonder rise yet higher.
This one, who guides aloft these eyes of mine,
Is that same Virgil, by whose aid thy force
Grew strong to sing of men and gods divine. 126
If thou didst deem my smile had other source,
Leave that as false, and its occasion trace
To the words used of him in thy discourse.”
Already he was stooping to embrace
My Teachers feet, but, “ Brother, hold,” said he;
“For, Shade thyself, thou look’st a Shade in face.” 132
And he, uprising, “ Now can the degree
Of love that warms me to thee be divined ;
When I forget what empty things are we,
And treat a Shade as though of solid kind.”
Canto XXL] PURGATORY. 325

NOTES TO CANTO XXI,

11. 2, 3.—St. John iv. 14, I15..

1. 7.—St. Luke xxiv. 13-15. .

11. 22, 23.—The remaining P’s on Dante’s forehead (Purg. ix. 112, 113).

1. 19.—* Parte andavam forte ” is no doubt the true reading. ¢ Parte”
‘“ meanwhile,” as in Inf. xxix. 16.

Il. 25-27.—See note to Inf. xxxiii. 126. The Fate who spins is Lachesis
(Purg. xxv. 79).

1. 33.—As far as reason can be a guide. Compare Purg. xviii. 46, 47.
And Beatrice’s words as to the immeasurable distance between the human

school and the divine (Purg. xxxiii. 85-90).

11. 43-45.—Upon the whole, I think that Bianchi’s interpretation of
these lines is right, viz., that whatever change is seen from Purgatory in
the heavens, is caused by them, and not by anything upon the Mount itself.
He considers that the change referred to is the different aspect which the
heavens present as they revolve. Venturi thinks that light is meant.

1. 48.—See Purg. ix. 76, 77. -

1. 51.—The Thaumantian maid is Iris, the rainbow ; who was daughter
of Thaumas.

Il. 61-66.—The meaning is that the complete purification of the soul is
proved by its ability to put in practice the desire for ascending to the
Terrestrial Paradise ; a desire which it feels before, but cannot until then
gratify, because divine justice keeps it as intent upon working out its
penance as it was, in life, upon sinning.

1. 72.—Longfellow translates this line :—

“ Unto the Lord, that soon He speed them upwards.”

But ¢“ quel Signor, che ” must mean ‘that Lord who.” The construction
is the same as in ¢“ quel Greco Che le Muse lattar ” (Purg. xxii. 101, 102).

1. 76.—The net is the power of divine justice (ll. 65, 66).

11. 82-84.—%.e. at the time of the siege of Jerusalem by Titus, A.D. 70.

1. 85.—The name of poet.

1. 89.—Statius was born at Naples, not Toulouse. Dante confounds
him with a rhetorician of the same name.

11. 92, 93.—He alludes to his works, The Thebaid and The Achilleid,
the latter of which he left unfinished.

11. 97-99.—These are Statius’s own sentiments :—

‘O mihi bis senos multum vigilata per annos

Thebai ! . ; i ; : i

Vive, precor: nec tu divinam Aineida tenta,

Sed longe sequere, et vestigia semper adora.”

Stat. Theb. xii. 811, 812, 816, 817.
1. 101.—A whole Sun, Z.c. a year ; as in Inf. vi. 68.
Il. 130-132.—Compare Pope Adrian V.’s refusal of the homage of
Dante (Purg. xix. 133-135).
326 PURGATORY. [Canto XXII.

CANTO XXII.

THE CIRCLES OF PURGATORY.

SINS OF EXCESSIVE LOVE FOR EARTHLY GOOD. STAIRWAY VI.
CIRCLE VI.: THE GLUTTONOUS.

The poets pass the Angel of the Sixth Stairway.
As they ascend it Statins explains to Virgil that the
sin which he has purified on the Fifth Circle is not
Avarice, but Prodigality. He relates his conversion
to Christianity, owing to a passage in Virgil's Eclogues.
Virgil satisfies his inquiries as to the ancients who
are in Limbo. Reaching the Sixth Circle, upon
which are the Gluttonous (met with in the next
Canto), they find an apple-tree laden with fruit be-
yond reach, and watered by a clear stream from the
rock. From this come voices extolling illustrious
examples of Abstinence,

Tue Angel had remained behind us now:
He who to the sixth round had turned our way,
Having erased one scar from off my brow.
And had pronounced Zea; those who stay
On justice their desire ; and Sitiunt,
Without more, furnished what he had to say. 6
And I, who found more light that pass’s brunt
Than the others’, went in such wise that untired
I followed upward the swift souls in front ;
When Virgil thus began, By virtue fired
Love aye is wont to kindle love again,
If but its flame has outwardly transpired. 12
Whence from the hour that down in Hell’s domain
Juvenal to limbo came midst us to be,
Who made the affection thou hadst for me plain,
~ My good-will has been as sincere for thee,
As ever could to one unseen extend ;
So that these stairs will now seem short to me. 18
Canto XXII] PURGATORY.

327

But tell me, and forgive me as a friend
If confidence allows me too much rein;

And now to friendly converse condescend ;

How Avarice could in thy breast obtain
A place, amid the wisdom’s ample store
That diligence enabled thee to gain?”

These words made Statius somewhat laugh, before
He answered, “ Every word that thou dost say
Is a dear sign that speaks thy love still more.

Things of a truth oft put on such array
That they false matter to our doubts supply,
Through their true causes being hid away. 30

Thy question proves that thou believ’st that I
Was in the other life by Avarice drawn,

Perchance since in that circle doomed to lie.

Know then that my aversion held in scorn
Avarice too much ; to punish which excess
Thousands of moons have o’er me come and gone. 36

And were it not that I with careful stress
Pondered that passage where thou dost exclaim,

As grieved at human nature’s frowardness,

¢O cursed greed of gold, to what base aim
Is mortal’s appetite not led by thee?’

I should roll in the dismal jousts of shame. 42

I understood then that the hands might be
Too open-winged in lavishing, and so
Of this, like other sins, repented me.

How many when they rise again shall show
Clipped locks, through ignorance that lives and dies
Repenting not this sin it doth not know ! 48

And learn thou that the fault which counter lies
In opposition strict to any sin,

Together with it here its verdure dries.

If, therefore, I have been among that kin
Who bewail Avarice, to be purified ;

Its contrary has shaped my lot herein.” 54

“Now when thou sangest of the fierce war’s tide
That raged between Jocasta’s twofold pain,”

The singer of bucolic songs replied ;

24
328

PURGATORY. [CANTO XXII.

“So far as Clio sounds with thee that strain,

It does not seem that thou as yet hadst won

The faith apart from which good works are vain. 60
If this be so, what candles or what sun

Chased gloom thereafter from thy sails away,

And made them straight behind the Fisher run?”
And he to him, “ Thou first didst point my way

To drink in grots upon Parnassus’ height :

Then I was lightened Godwards by thy ray. 66
Thou didst as he who, walking in the night,

Carries a light behind him and so lends

Himself no aid, but leads his followers right ;
When thou didst say, ¢ The age its nature mends ;

Justice returns, and the first time of man ;

And a new progeny from heaven descends.’ ‘72
Through thee I poet was, and Christian ;

But, that thou mayst see better what I trace,

My hand shall spread some colour on the plan.
The world already teemed in every place

With the new creed, sown wide by those who bore

The message of the eternal realm of grace : 78
And thy word, touched upon by me before,

Was consonant with the new preachers’ theme ;

Wherefore I visited them more and more.
At last so holy did they come to seem,

That when Domitian their affliction wrought,

At their laments my tears were fain to stream. 84
And while the earth continued my resort,

I lent them succour, and their ways sincere

Made me esteem all other sects as naught.
And ere the Greeks drew in my poem near

The streams of Thebes, I was baptized ; although

I was a secret Christian through my fear, go
And for a long time made a Pagan show ;

Which lukewarmness round the fourth circle more

Than the fourth century has made me go.
Thou therefore who didst lift the covering o’er

The good I speak of, which it hid from me ;

Whilst time to mount is ours in ample store, 96

 
Canto XXIL] PURGATORY. 329

Tell me of ancient Terence, where is he?
Cacilius, Plautus, Varro, if thou know’st ;
Say are they damned, and in what boundary ? ”
“These, Persius, I, and others in a host,”
Replied my Guide, “are with that Greek confined,
Whom of all men the Muses suckled most, 102
In the first circle of the prison blind.
Oft-times we reason of the Mount whereon
Our nurses ever love their home to find.
Euripides is with us, Antiphon,
Simonides, Agatho, and Greeks not few
Besides, whose brows of old with laurel shone. 108
There certain of thy own folk are in view;
Antigone, Deiphile, and Argia,
And, mournful as of yore, Ismene too.
There she is seen who pointed out Langia ;
Tiresias’ daughter there ; and Thetis there ;
And with her sisters there Deidamia.” 114
Already both the poets silent were,
With gaze to look around them freshly drawn,
Since the path, level now, of walls was bare ;
And now four of the handmaids of the morn
Were left behind, and, still the pole beside,
The fifth was pointing up its glowing horn ; 120
When “I believe ’tis fitting,” said my Guide,
“That our right shoulders towards the verge be bent,
Circling the Mount, as wont has justified.”
Thus custom being our ensign there, we went
With less suspicion on the way defined,
By reason of that worthy soul’s assent. 126
They went in front, and I alone behind,
And listened to their talk, from which I caught
Due intellect for a poetic mind.
But soon that sweet discourse was broken short,
When midway in the road we found a tree
With apples of sweet, wholesome, fragrant sort. 132
And as a fir grows tapering upwardly
From branch to branch, so doth this downwards grow ;
That none may climb up, as it seems to me.
330 PURGATORY. [Canto XXII.

On that side where our fenced path could not go,
Fell from the lofty rock a liquid clear,
And over all the leaves spread wide its flow. 138
As the two poets to the tree drew near,
A voice from ’mid the leaves that decked each bough
Cried, “ Of this food ye shall have scarceness here.”
! Then—¢ Mary took more thought for planning how
The nuptials’ fair completeness might not shrink,
Than for her mouth, which answers for ye now. 144
And Roman women were of old, for drink,
Content with water ; Daniel too laid hold
Of knowledge, while of food he scorned to think.
The first age was as beautiful as gold ;
When hunger €’en to acorns savour lent,
And, through thirst, every brook with nectar rolled. 150
Honey and locusts were the nutriment
Which for his desert food the Baptist took ;
Whence he is glorious and so eminent
As you find set forth in the Gospel book.”

 

NOTES TO CANTO XXII

11. 1-9.—The poets are ushered upon the Sixth Stairway, leading to the
Sixth Circle, by the fifth absolving Angel, who removes from Dante’s brow
the P denoting Avarice. As usual, he utters a beatitude (see note to Purg.
xvii. 68, 69). In this instance, the beatitude is only in part enounced.
Beati qui sitiunt justitiam (Il. 4-6). Those who hunger after—esuriunt—
righteousness are commended by the next Angel, at the end of the Sixth
Circle—that of the Gluttonous (Purg. xxiv. 151-154). The thirst after
righteousness is intended in contrast to Avarice, the thirst for gold. The
beatitude is from St. Matt. v. 6. I follow the reading “avea” in 1. 5, and
Si sitippt inl. 6.

1. 13-15.—Juvenal was a contemporary of Statius, of whom he says
(Sat. vii. 82-86) :—

¢ Curritur ad vocem jucundam et carmen amicee
Thebaidos, letam fecit quum Statius urbem,
Promisitque diem : tantd dulcedine captos
Afficit ille animos, tantdque libidine vulgi
Auditur,”
Canto XXIL] PURGATORY. 331

11. 34-36.—Statius is here for Prodigality, not Avarice.
11. 40, 41.—
¢¢ Quid non mortalia pectora cogis
Auri sacra fames ?
Virg. An. iii. 56, 57.

1. 42.—That is, I should be among the Avaricious and the Prodigal in
the Inferno (Inf. vii. 25-28).

11. 46, 47.—.e. how many of the Prodigal will rise from the Inferno at
the resurrection (Inf. vii. 58).

1. 49-51.—The Avaricious and the Prodigal, guilty of diametrically
opposite sins, are here brought together, as they were in the Inferno (Inf.
vii. 44, 45).

1. 56.—Jocasta’s twofold pain were her sons, Eteocles and Polynices.

L 57.— Virgil.

11. 58-60.—This is in allusion to Statius’s invocation of the muse Clio
at the beginning of the Thebaid—

“Quem prius heroum Clio dabis? ”
Stat. Theb. 1. 42.

Judged by this standard, Dante must be written down a pagan himself. See
his invocation of the Muses (Purg. i. 7-12); and of Apollo (Par. i. 13-36).
1. 63.—The Fisher is St. Peter ; as in Par. xviii. 136.
11. 70-72.—
¢¢ Magnus ab integro seeclorum nascitur ordo.
Jam redit et Virgo, redeunt Saturnia regna ;
Jam nova progenies ccelo demititur alto.”
Virg. Eel. iv. 5-7.

1. 83, 84.—Statius died in the last year of Domitian’s reign, A.D. 96.

11. 92, 93.—See Purg. xxi. 67, 68.

IL 97, 98.—Terence, Cecilius, and Plautus, are tne together by
Horace (II. Epist. i. 58, 59) :—

¢ Plautus ad exemplar Siculi properare Epicharmi ;
Vincere Ceecilius gravitate, Terentius arte.”

The Varro of 1. 98 is probably the Varro Atacinus of Horace I. Sat. x. 46.
But Blanc may be right in his conjecture that Vario,” not ¢ Varro,” is the
right reading. He cites in support of it—

“Quid autem?
Cecilio Plautoque debit Romanus, ademptum
Virgilio Varioque ?”
Horace, Ars Poet. 53-55.

1. 1o1.—The Greek is Homer. Compare Inf. iv. 95, 96.

11. 104, 105.—Mount Parnassus (Il. 64, 65).

11. 106, 107.—Antiphon was an Attic tragedian ; Simonides the poet of
Cos ; Agatho an Athenian dramatist.
332 PURGATORY. [CaxTOo XXII.

1. 109.—That is to say, persons mentioned in the Thebaid and the
Achilleid.

1. 110, 111.—Antigone and Ismene were daughters of (Edipus and
sisters of Eteocles and Polynices. Deiphile and Argia were sisters, daughters
of Adrastus. Deiphile married Tydeus, and Argia Polynices.

1. 112.—Hypsipile, who pointed out to Adrastus the fountain of Langia,
as he was marching with his army upon Thebes, and suffering from thirst
(see Purg. xxvi. 94, 95).

1. 113.—The daughter of Tiresias here mentioned is supposed to be
Daphne. His best-known daughter, Manto, is among the diviners in the
Inferno (Inf. xx. 55). Some say that she was an only daughter, and that
Dante had forgotten that he had put her in the Inferno.

11. 113, 114.—Thetis, the mother of Achilles, and Deidamia, daughter of
Lycomedes, King of Scyros, are characters in the Achilleid. Deidamia was
mother of Pyrrhus by Achilles (see Inf. xxvi. 62).

1. 118-120.—It is between 10 and II a.m. ; sunrise (6 a.m.) being
taken as the beginning of the day.

1. 122.—Virgil remembers the advice which had been given him in
Purg. xix. 8I.

1l. 125, 126.—Compare Purg. xiv. 127-129. The worthy soul is Statius.

11. 131, 132.—This tree, with its fruit far out of reach, was probably sug-
gested to Dante by the fabled tortures of Tantalus. It is not to be con-
founded with the tree of knowledge (Purg. xxiv. 116, 117).

1. 142, 143.—A reference to the marriage at Cana of Galilee, when
¢¢ The mother of Jesus saith unto him, they have no wine ” (St. John ii. 3).
Compare Purg. xiii. 28, 29.

1. 145, 146.—Val Max, IL i. $ 5: ‘ Vini usus olim Romanis feminis
ignotus fuit.”

1. 146.—See Daniel i. 11, 12.
Canto XXIIL] PURGATORY. 333

CANTO XXIII

THE CIRCLES OF PURGATORY.

SINS OF EXCESSIVE LOVE FOR EARTHLY GOOD. CIRCLE VL :
THE GLUTTONOUS. FORESE,

The Gluttonous are seen approaching. They are
shrunk to mere skin and bone, and with eyes sunk
deep in their heads. Forese Donati, one of them,
addresses Dante, who recognizes him by his voice alone.
He explains the cause of their emaciation ; and in-
weighs against the wantonness of the Florentine women,
contrasting with them his virtuous widow. Dante
informs him how he has been guided, still living, by
Virgil through the Inferno and Purgatory.

WhHiLsT through the verdant leaves I fixed my gaze,

In such wise as the usage is of one

Who following a birdling wastes his days,
My more than Father said to me, “ My son,

Come on now, for the time to us decreed

In portions put to better use should run.” 6
I turned my face, and steps with no less speed,

Towards the sages, who held such discourse

As made it cost me nothing to proceed.
And lo a song, with tears of sad remorse,

Labia mea, Domine, was heard, whose sound

Was such as to delight and grief gave source. 12
“ Sweet Father, that which I now hear expound :”

Began I; and he, “ Shades perchance are they,

Who go to loose the knot by duty bound.”
As pensive pilgrims, when upon their way

O’ertaking other folk of unknown face,

Turn round to look at them but do not stay ; 18
So, moving in our rear at quicker pace,

Coming and passing viewed us with surprise

A mute devout crowd of the spirit race.
334

PURGATORY. [Canto XXIII.

Each was obscure and hollow in the eyes,

Pallid in face, and of such meagre kind

That from the bones their skin took shape and size. 24
I do not think that to such utter rind

Erisichthon by famine was decayed,

When fear of it most weighed upon his mind.
Thinking within myself, ¢ Behold,” I said,

“ The folk from whom Jerusalem was reft,

When Mary’s jaws upon her own son preyed.” 30
Their eye-sockets appeared rings gemless left ;

Who¢’er reads ‘“ omo ” in the human face

To find the “ m ” there might well have been deft.
Who would believe that such could be their case,

Through longing by an apple’s smell begot,

And water’s ; with no clue the cause to trace? 36
I still was wondering at their famished lot,

"Through the still hidden cause that shrunk them so,

And peeled their skin, marred with so sad a blot;
When from his head’s deep-sunk recesses, lo,

A Shade turned eyes whose fixed gaze caught my own ;

Then cried aloud, ¢ From whence can this grace flow?”
Ne'er from his face could he have been re-known ; 43

But from his voice that became plain to me

Which in his aspect all subdued had grown.
This spark lit up again in full degree

My recognition of those lips so marred ;

And made me in that face Forese’s see. 48
“ Ah! pay not this dry leprosy regard,”

Entreated he, ¢ which makes my skin change hue,

Nor look on how I am of flesh debarred :
But tell me truly of thyself, and who

Are those two souls that there thine escort make ;

Stay not, but speak as I would have thee do.” 54
“ Thy face, my tears once fell for whose dead sake,

Now gives me no less cause for tearful woe,”

I answered, “ seeing it such blemish take.
Then tell me, in God’s name, what strips ye so;

Make me not speak while I am wonder-tied,

For speech, when other wishes rise, comes slow.”  6o
Canto XXIIL] PURGATORY. 335

“From the eternal counsel,” he replied,

“ Falls virtue on the water and the tree

Behind us, whence I am thus shrunk and dried.
All these whose song you hear, whose tears you see,

For following beyond measure appetite

Here starve and thirst, regaining sanctity. 66
Our zest for food and drink is set alight

By odour from the apple and the spray

Which spreads upon the leaves with verdure bright.
And not once only, as we round this way,

Is our pain given us in renewed degree ;

I say ‘our pain’ and should ‘our solace’ say : 72
For that propension leads us to the tree,

Which led Christ gladly Eli's name to say,

When with his streaming veins he set us free.”
And I to him, “ Forese, from that day

When thou for better life didst give earth oer,

Five years have up till now not rolled away. 78
If power was ended in thee to sin more,

Ere supervened the hour of grief sincere

Which weds us to God closely as before,
How hast thou come thus high already here ?

I thought to meet with thee down there below,

Where time restores what time left in arrear.” 84
And he to me, “ The tears’ unmeasured flow

My Nella sheds has thus soon guided me

To drink of the sweet wormwood of this woe.
By devout prayers and sighs it is that she

Has drawn me from the coast where souls must wait,

And from the other circles set me free. 90
Dearer is God’s regard, His love more great,

For my sweet widow whom I loved so well,

As in good works she is more isolate.
For the Barbagia where Sardinians dwell

Has women far more modest than are they

In the Barbagia where I left my Nell. 96
What wouldst thou have me, O sweet brother, say ?

E’en now I see time future manifest,

From which this hour will not be far away,
336

PURGATORY. [Canto XXIII.

In which the pulpit’s interdict expressed

Shall bid the unblushing women Florentine

Not go about exposing paps and breast. 102
What dames of Saracen or barbarian line

F’er needed, to constrain them draped to go,

Or spiritual or other discipline ?
But if the shameless women could but know

What heaven’s swift course is bringing to their lot,

They would €’en now be open-mouthed for woe. 108
For if prevision here deceives me not,

They will be sad before his cheeks grow hair

Who now is soothed with ‘ nanna’ in his cot.
Now, Brother, to keep hid from me forbear :

See, not I only, but all these combined,

As thou dost veil the Sun are gazing there.” 114
And I to him, “If thou recall’st to mind

What thou with me wast and what I with thee,

Thy memory still a present grief will find.
From that life he who leads me rescued me

The other day, when full in orb and round

Yonder orb’s sister was observed to be.” 120
And here I showed the Sun. “Through night profound

He to the truly dead has brought me nigh,

With this true flesh, which after him has wound.
His cheering aid has drawn me thence on high,

Climbing and circling round the mountain’s side,

That makes you straight, whom the world made awry.
He says that he will be so long my guide 127

Till I shall be where Beatrice will be;

"Tis fit that there without him I abide.
Virgil it is who thus declares to me ”—

I pointed to him—*“ and this other Shade

Is he for whom your realm that sets him free 132
Just now to quake through every slope was made.”

 
Canto XXIII] PURGATORY. 337

NOTES TO CANTO XXIII.

ll. 10-12.—The Gluttonous are heard singing Psalm li. 15: ¢“O Lord,
open thou my lips ; and my mouth shall shew forth thy praise.”

11. 22-24.—The Gluttonous, here reduced by hunger and thirst to mere
skin and bone, in the Inferno lie under drenching and filthy rain, barked
at and tormented by Cerberus (Inf. vi.).

1. 26.—Erisichthon, a Thessalian, was afflicted by Ceres with perpetual
hunger which no food could satisfy ; in punishment for his having derided
her and cut down her groves (Ovid. Met. viii. 738).

1. 30.—Josephus relates how, during the siege of Jerusalem, a woman
named Mary was forced by hunger to kill and eat her own child.

1. 31.—Shakspeare, King Lear, Act v. sc. 3:

¢¢ And in this habit
Met I my father with his bleeding rings,
Their precious stones new lost.”

11. 32, 33.—* Omo,” equivalent to “homo.” The eyes make the “0’s,”
the nose and the sides of the face the “m.”

1. 48.—Forese Donati, brother of Corso Donati (Purg. xxiv. 82) and of
Piccarda (Par. iii. 49), was a kinsman of Dante’s wife Gemma.

1. 74, 75.—St. Matthew xxvii. 46.

1. 79.—The cessation of the power to sin does not here refer to death
(as in Purg. xxvi. 131, 132), but to the decay of bodily powers.

1. 83, 84.—See Purg. iv. 130-132.

1. 94.— Barbagia is an Alpine district in the south of the island of Sar-
dinia, the inhabitants of which were in Dante’s time half savages.

1. 96.—Florence is meant.

1. 100.—There is no satisfactory record of any such interdict from the
pulpit in Dante’s time as is here prophesied.

1. 111.—The Florentine women are said to have lulled their infants to
sleep by the sound of “ nanna.”

1. 112.—A renewal of the request to Dante to reveal his true condition,
which Forese had made in I. 52, and which Dante had evaded in 1. 59. It
must not be supposed that Forese had not recognized him. The doubt he
felt was how he could be in Purgatory alive ; and this Dante proceeds to
dispel.

1. 119, 120.—See Inf. xx. 126.

1. 127-129.—See Inf. i. 121-123.
 

338 PURGATORY. [Canto XXIV.

CANTO XXIV,
THE CIRCLES OF PURGATORY.

SINS OF EXCESSIVE LOVE FOR EARTHLY GOOD. CIRCLE VI. :
THE GLUTTONOUS. STAIRWAY VII.

Forese tells that his sister Piccarda is in Paradise.
He points out by name many of the Shades. Buona-
giunta of Lucca, one of them, extols Dante's poetic
style. Forese, having prophesied the death of Corso
Donati, departs. The poets reach an apple tree laden
with fruit; a voice from which records noted instances
of gluttony. The Angel of the Seventh Stairway
appears ; points out the ascent fo it ; and pronounces
those blessed who hunger after righteousness.

SPEECH made not our pace lag, nor lagged behind

Our pace ; but we, discoursing, swiftly sped

Like a ship urged on by a favouring wind.
And those Shades, who appeared things doubly dead,

Drew through the deep recesses of their eyes

The wonder which in them my living bred. 6
And I, continuing with my replies,

Said, “ He goes up with step perchance more slow,

For the other’s sake, than he would otherwise.
But say where is Piccarda, if dost know ;

If I see any one of note, declare,

“Among this people who observe me so.” 12
“ My sister, who ’twixt virtuous and fair

I know not which was most, in triumph now

On high Olympus crowned is joyful there.”
So said he first ; and then, “ We here allow

That each one’s name be told ; so drained out quite

Our semblance is ; witness our diet how. 18
This Bonagiunta is, of Lucca hight,”—

He pointed with his finger— “and that face

Beyond him, than the rest in leaner plight,
Canto XXIV.] PURGATORY. 339

Has held the holy Church in his embrace :

Of Tours, he expiates by fasting done,

Eels from Bolsena’s lake, and wine vernace.” 24
He showed me many others one by one ;

And all at being named appeared content,

So that in sooth dark gesture saw I none.
I saw Ubaldin dalla Pila, spent

With hunger, fix his teeth on emptiness ;

And Boniface, ‘neath whose crook much flock went. 30
I saw Master Marchese who with less

Dryness could once at Forli drink at ease;

And was ne'er sated, e’en with that excess.
But as he who esteems, of those he sees,

One more than other, him of Lucca so

Did I, who seemed to note me most of these. 36
“ Gentucca ” came from him, in murmur low

Thence uttered, as I know not how I heard,

Where he, so stripped by Justice, felt her blow.
“O soul,” said I, “ whose longing seems so stirred

To speak with me, thy meaning let me share,

And satisfy thyself and me in word.” 42
“A woman is born, nor yet doth wimple wear,”

He began, ¢ who shall pleasant make to thee

My city, let men blame it howsoe’er.
This shalt thou, going on thy way, foresee :

If from my murmuring thou hast error caught,

True things shall yet expounders of it be. 48
But tell me if I see him here who brought

The novel rhymes to light which thus begin,

‘O ladies, ye who in Loves lore are taught.”
And I to him, “I am of such a kin

That when Love breathes I note him, and my strain

Proceeds as he dictates to me within.” 54
“ Brother,” he said, “I see the knot now plain,

Through which Guittone, I, and the notary,

Could not the sweet new style I hear attain.
Your pens move closely, as I clearly see,

Behind him who dictates ; which ne’er befell

To ours, as must be owned assuredly. 60
340

PURGATORY. [CANTO XXIV.

And he who would in pleasing more excel,
From the one cannot sight the other style.”
And here he ceased, as though contented well.
Even as the birds that winter by the Nile
At one time form a squadron in their flight,
Then fly in greater haste, and go in file;
So all of those whom I saw there unite,
Turning their faces hastened in their gait,
Through leanness and of purpose moving light.
And as a man who tires of trotting rate,
Walks, letting his companions onwards go,
Until the heaving of his chest abate ;
Forese let the holy flock pass so;
And said, as he came on behind with me,

“ When shall I see thee next?” “I nothing know,”

I answered, “how much life I yet may see ;
But my return will not be with such speed
As wish would bring me on the shore to be:
Because the place in which my life I lead
From day to day more dwindles in good name,
And to sad ruin seems to be decreed.”
And he, “Now go; for I see him whose blame
Is chief for this, dragged at a beast’s tail haste
Towards the vale where sin is past reclaim.
The beast at every stride grows swifter-paced,
Ever increasing, till at length its blow
Leaves him a corpse and shamefully defaced.
These wheels shall not much further rolling go ”—
He looked to heaven—* ere shall to thee be clear
That which my speech more clearly cannot show.
Do thou now stay ; for in this realm so dear
Is time, that I incur too great a loss
In going thus on level with thee here.”
As sometimes from a riding troop of horse
A cavalier will at a gallop dart,
To gain first honour in the onslaught’s course,
So, but with greater strides, did he depart ;
And left me with those twain the road to tread,

Who in the world played such great marshals’ part.

66

72

78

34

90

96
Canto XXIV.] PURGATORY. 341

When he so far in front of us had sped,

That my eyes followed him as much as, when

He spoke, my mind had followed what he said, 102
The laden living boughs appeared in ken

Of a fresh apple tree, not far from gaze,

Because I had turned thitherward just then.
I saw beneath it folk their hands upraise,

And cry towards the leaves I know not what,

Like children in their eager futile ways ; 108
Who pray, and he they pray to answers not,

But, to excite their will to keener greed,

Holds up, nor hides, what they would fain have got.
Then as if undeceived, did they recede ;

And now we came up to the mighty tree,

Which gives so many prayers and tears no heed. 114
“Pass onwards, and no nearer seek to be;

The tree Eve ate of is on higher ground,

nd this plant is of that the progeny.”

A voice unknown thus made the branches sound ;

Whence Virgil, Statius, and I, close-pressed,

Went onwards on the side which upwards wound. 120
“ Remember,” it exclaimed, ¢ the race unblest

Formed in the clouds, which in besotted clan

Fought against Theseus with its double breast :
The Jews too, who drank on so soft a plan,

That they as Gideon’s comrades were not ta’en,

When he came down the hills on Midian.” 126
Thus hugging close one of the borders twain,

We passed on, hearing sins of Gluttony,

All followed now by miserable gain.
Then, on the lonely road at large and free,

A thousand steps and more we onwards went,

Each one without a word, in reverie. 132
“ On what thoughts go ye three alone thus bent?” —

I started, as a sudden voice so said ;

As do beasts frightened and with courage spent.
To see who it might be I raised my head ;

And never in a furnace were there seen

Metals or glass so glowing and so red, 138
342 PURGATORY. [Canto XXIV.

As I saw one who said, “ If ye are keen

To mount on high, here it behoves to turn;

This way he goes who fain his peace would glean.”
His aspect baffled sight’s strength to discern;

Wherefore I to my teachers turned me back,

Like one who goes by what his ears can learn. 144
And as, announcing the morn’s dawning track,

In balmy fragrance moves the air of May,

Teeming with herbs and flowers that nowise lack,
I felt a like breeze on my mid brow play ;

And well I felt the moving of the plumes

That made the breath felt of ambrosia ; 150
And T heard said, “ Blest they whom grace illumes

So much that the desires of appetite

Fill not their breast with too excessive fumes
Of longing, hungering ever as is right.”

 

NOTES TO CANTO XXIV.

1. 7.—Continuing the explanations with which the preceding Canto
ended.

1. 8, 9.—7.e. Statius perhaps goes up slower than he otherwise would
do, for the sake of Virgil's society.

1. 10.—Piccarda, the sister of Forese, a nun of the Order of Santa Clara,
will be found in the first heaven of Paradise—that of the Moon (Par. iii. 49).

1. 19.—Buonagiunta of the Orbisani family of Lucca, was a minor Italian
poet, and a contemporary of Dante. He wrote in the Tuscan vernacular.

1. 23, 24.—Pope Martin IV., of Tours (Pope from 1281 to 1284),
drowned eels from the lake of Bolsena, near Viterbo, in vernaccia wine, in
which they were then cooked. Cary cites the jingling Latin epitaph upon
him :—

¢¢ Gaudent anguillee, quod mortuus hic jacet ille,
Qui quasi morte reas excoriebat eas.”

The vernaccia was a rough flavoured red wine, grown in Tuscany and
elsewhere in Italy.

1. 28-30.—Ubaldin, of Pila, a castle in the Val di Sieve in Tuscany, is
said to have been brother of the Cardinal Ottaviano degli Ubaldini (Inf.
x. 120), and father of the Archbishop Ruggieri of Pisa, who had Count
Canto XXIV.] PURGATORY, 343

Ugolino and his sons starved to death (Inf. xxxiii.). The Boniface here
mentioned was Archbishop of Ravenna. According to Vellutello he was
the son of Ubaldino. Venturi makes him a Genoese, of the Fieschi family
—that of Pope Adrian V. (Purg. xix. 100-102); while Landino calls him
a Frenchman.

1. 30.—I think there can be no doubt that ‘“rocco” here means the
pastoral crook, and not the bishop’s rochet. Tt is equivalent to the ¢‘ pastu-
rale ” of Purg. xvi. 110.

I. 31.—Marchese, of the Rigogliosi family of Forli. It is related of him
that when his butler told him that men said of him that he was always
drinking, he answered, ‘° And why do you not tell them that I am always
thirsty 2”

1. 37.—Gentucca. Opinions differ as to whether this is a proper name
—that of a Lucchese lady of whom Dante is supposed to have become
enamoured during his exile—or, is equivalent to ‘ gentuccia,” “low or
common folk,” implying that Dante had regarded the people of Lucca as
such. The former is far the most probable explanation, having regard to
the mention in Il. 43-45 of a maiden as yet unmarried, who should make
Lucca pleasant to him. The other interpretation requires us to treat this
maiden as an allegorical impersonation of the whole people of Lucca—but
if so, what becomes of the reference to her unmarried condition? The
Ottimo considers the lady to be the Alagia of Purg. xix. 142, who was
married to Dante’s patron the Marquis Moroello Malaspina. Others identify
the Lucchese maiden with a lady who was afterwards the wife of Bernardo
Alluchingi, and with whom, they say, Dante fell in love in 1314.

11. 38, 39.—7.e. uttered from his throat, in which he felt the hunger and
thirst inflicted on him by justice.

I. 43.—The wimple was not worn till a woman was grown up.

1. 51.—The beginning of the first canzone in Dante’s Vita Nuova.

1. 56.—Guittone of Arezzo was one of the Frati Godenti (Inf. xxiii. 103).
He excelled in sonnet writing. The notary is Jacopo da Lentino, a Sicilian
poet, who lived about the middle of the thirteenth century.

1. 59.—He who dictates is Love (1. 54).

11. 61, 62.—The meaning of these lines is much disputed. They seem
to me to imply that, hard as the inferior poet may strive to improve his style,
the higher style still remains beyond his sight; being so far above the
limited range of his own.

1. 70.—* Trotting rate ; ” z.e. on foot, not on horseback.

11. 82-87.—The reference is to Corso Donati, the speaker’s own brother,
the head of the Neri faction in Florence. Having lost his popularity and
fled from the city, he was pursued by those sent to capture him, and, thrown
from his horse, fell into their hands and was killed by some Catalonian
soldiers near San Salvi, a mile off Florence. Dante here represents him as
dying from the kicks of his horse.

1. 84.—The vale where sin is past reclaim—in contrast to Purgatory—is
the Inferno.

1. 88.—Corso Donati’s death happened on September 15, 1308.
344 PURGATORY. [CaxTo XXIV.

1. 101, 102.—7.e. I could see him no better than I could understand his
words.

1. 104. —A ‘“fresh” apple tree, because one had been seen already
(Purg. xxii. 131, 132).

I. 105.—The tree was near at hand, but only became visible as the bend
in the mountain was turned.

1. 116.—The tree of knowledge (see Purg. xxxii. 38).

Il. 121, 122,—The Centaurs, offspring of Ixion and the Cloud, who
became drunk at the marriage of Pirithous and Hippodamia, and attempted
to carry off the women, but were defeated by Theseus and the Lapithee.

1. 124-126.—See Judges vii. 5-7.

1. 128.—Noted instances of Gluttony have now been mentioned, to deter
from the vice ; just as similar examples of Abstinence were lauded, at the
beginning of this Circle, in order to incite to that virtue (Purg. xxii.
142-154).

1. 133.—TIt is the Angel of the Seventh Stairway who speaks.

1. 149-—The sixth P is erased from Dante’s forehead (see note to Purg.
xix. 49).

11. 151-154.—The second half of the beatitude, ‘‘ Blessed are they who
hunger and thirst after righteousness.” The Angel of the Sixth Stairway
had uttered the first half of it (Purg. xxii. 4-6). Dante rather departs here
from the original words: ‘‘hungering ever as is right,” being equivalent to
¢“ hungering ever in moderation,” and not to ‘‘hungering ever for what is
right.” The latter rendering would make quanto” tantamount to ‘cio
che ; ” which seems to me inadmissible.
Canto XXV.] PURGATORY. 345

CANTO XXV.

THE CIRCLES OF PURGATORY.

THE ASCENT TO CIRCLE VII, DISCOURSE BY STATIUS ON THE
GENESIS OF MAN’S BODY AND SOUL, AND ON THE SOUL'S
POWER AFTER DEATH. CIRCLE VIL. : THE SENSUAL.

During the ascent to the Seventh Circle, Statius
solves Dante's doubt as to the possibility of emaciation
being caused in spirits which need no nourishment.
He further explains the formation of the soul and body
in the embryo ; and the soul's power, after death, to
surround itself with the semblance of a body which
reflects its own emotions. The Seventh Circle is
reached. Here the Sensual, in the midst of flames,
are heard singing a hymn, and recalling examples of
chastity.

"Twas the hour for mounting without check the height ;
Since the meridian’s round was by the Sun
To Taurus left, to Scorpio by the Night.
Whence, like a man resolved all halt to shun,
Who goes his way, whatever he may see,
Whene’er the sting of need through him has run ; 6
So, one before another, entered we
The breach, and took the stair which keeps apart
The climbers through its narrow boundary.
And as the young stork that in air would dart,
Moves longingly its wing, and droops it low,
Because to quit the nest it has not heart ; 12
So was I, with desire to ask aglow
And quenched, arriving at the gesture made
By one who sets himself to give speech flow.
My Father sweet, from utterance not stayed
By our swift pace, said, ‘“ Loose the bow of speech
Which far as the shaft’s point thou hast essayed.” 18
Learning the confidence which he would teach,
My lips unclosed with, ‘“ How can those grow lean
Whom want of nourishment can no more reach?”
PURGATORY. [Canto XXV.

“Could Meleager in thy mind be seen

Consumed at the consuming of a brand,

So harsh to thee,” he said, “ this had not been.
And hadst thou thought how, in a mirror scanned,

Your image there will at your motion move,

That which seems hard would then for easy stand.
But, that thy inner wish content may prove,

Lo, Statius here ; and him I ask and pray,

The smarting from your wounds now to remove.”
“If I the eternal plan to him display,”

Statius replied, “ in presence such as thine,

My plea is that I cannot say thee nay.”
Then he began, “If, Son, these words of mine

Are by thy mind regarded and received,

24

30

Light through them on the ¢ How’ thou say’st will shine.

The perfect blood, ne’er by the veins achieved
As drink to slake their thirst, and which remains
Like food of which thy table is relieved,
Within the heart a forming power attains
For all the human limbs ; for this is it
Which, to become them, passes through the veins.
Again, digested, thither where more fit
Is silence than description it descends ;
Whence when its drops on other’s blood have lit
In natural vessel, one with the other blends ;
One prone for passive, one for active state,
Thanks to the perfect place from which it wends ;
And being conjoined begins to operate,
Quickening the first-coagulated whole
For its material made consolidate.
The active virtue being made a soul,
Like to a plants, with thus much difference,
That this is on its way, that at its goal ;
Next works so that it moves now and has sense,
Like a sea-fungus, and no effort bates
To organize the powers whose germ is thence.
Now, Son, the virtue spreads and now dilates
That from the generator’s heart began,
Where Nature's care on all the members waits.

37

42

48

54

60
Canto XXV.] PURGATORY.

But how from animal it turns to man,

Thou dost not see as yet ; on this point one
More wise than thou once into error ran ;

Whence in his doctrine severance was done
Between the soul and possible intellect,

Since organ used by this last he saw none.

With open breast the coming truth expect,

And know that, soon as in the embryo
The brain’s articulation grows correct,

The primal Mover turns, and gladly so,
To so great art of nature, and inspires
A spirit new with virtue in full glow,

Which drawing into its own substance fires
What it finds active there, and makes one soul
That lives, feels, and self-impetus acquires.

Thy wonder at my words more to control,
Consider the Sun’s heat which becomes wine,
When joined to juices from the vine that roll.

And soon as Lachesis has no more line,

Loosed from the flesh it on its virtues score
Bears with itself the human and divine :
All other powers in exercise no more ;
The memory, intelligence, and will,
In action far acuter than before.

Self-falling wondrously it rests not till
On one or other shore it touches ground ;
There it first learns the ways it must fulfil.

As soon as place there compasses it round,

The forming virtue’s radiance round it plays,
As and as much as in live members found.

And as the air when charged with rain, through rays
Shed by another, which in it reflect,
Adornment shows of many coloured haze ;

F’en so the air here neighbouring is decked
In that form sealed on it potentially
By the soul that arriving here is checked.

Then just as ’tis the flamelet’s destiny
To follow on the fire where’er its flight,

Its new form must the spirit’s follower be.

347

66

72

78

34

90

96
348

FURGATORY. " [Canto XXV.

Since afterwards ’tis thence with semblance dight,

’Tis called a shade, and organizes thence

Thereafter every sense, even to the sight. [02
This is the source we speak and laugh from whence ;

Thence is it that we form the tears and sighs

Which thou perchance hast heard the mount dispense.
On the desires that in our bosoms rise,

And other feelings, the Shade’s form depends ;

And this it is which causes thy surprise.” 108
Now at the point where the last turning wends

Had we arrived, and towards the right inclined,

On other care intent. The bank here sends
Flames outwards flashed, and from the cornice wind

Is upwards blown, which drives them back, and so

Sequesters them far from its marge confined. 114
Whence it behoved us one by one to go

Upon the open side ; and I felt dread

Here of the fire, there of a fall below.
“ While we are in this place,” my Leader said,

“We ought to hold our eyes with a tight rein,

Since we might by a little be misled.” 120
Summeae Deus clementice—this strain

Sung mid the great heat to my ear then came,

And made me to turn thither not less fain.
Then I saw spirits going through the flame;

Wherefore I looked at their steps and at mine,

Changing from time to time my gaze’s aim. 126
Soon as they came to that hymn’s closing line,

They loudly Virum non cognosco cried,

Then in low tones renewed the song divine.
This ended, “To the wood Diana hied,”

They shouted, “and drove out thence Helice,

Who had by Venus been with poison plied.” 132
Then they returned to song, and strenuously

Proclaimed the wives and husbands who were chaste,

As virtue and as marriage bid them be.
This mode I think suffices them, retraced

Through all their time in flames and burning passed :

Such must their care be ; such food must they taste, 138
That the wound may close up, which is the last.
Canto XXV.] PURGATORY. 349

NOTES TO CANTO XXV.

1. 2 3.—The Sun, in Aries, having passed the meridian, Taurus, the
following sign, was now upon it, and the time was about 2 p.m. The
Night, in Libra, in like manner had passed the antipodal meridian ; which
was now occupied by Scorpio, which follows Libra.

1. 7-9.—They begin the ascent of the Seventh Stairway.

11. 10-12.—See another simile taken from the habits of storks, in Par.
xix. 91-93.

ll. 22, 23.—Alluding to the brand which at Meleager’s birth the Fates
snatched from the fire, decreeing that he should live as long as it remained
unconsumed. His mother Althea, when he had grown to manhood,
enraged at his killing her brothers, threw it into the flames ; and as it was
burnt he died. The force of the allusion is that a man may dwindle away
from a cause external to him ; without want of nourishment.

11. 25-27.—The meaning is that as the movement of an image in a mirror
depends on that of the form reflected, so the soul, after separation from the
body, makes the image of that body express its own disposition.

1. 36.—The ¢‘ How.” See l. 20.

11. 37, etc.—This dissertation on the generation of the soul and body of
man is in accord with Dante’s prose account of it in the Convito (iv. 21).

1. 48.—By ““the perfect place” the heart of the generator (Il. 58-60)
seems meant.

11. 53, 54.—The plant’s soul is complete while in a vegetative state ; but
the man’s is, in that stage, only on its way to completion.

11. 62, 63.—The ‘“ wiser one” is said to be Averroes, the commentator
on Aristotle (Inf, iv. 144).

11. 64-66.—Dante here represents Averroes (if he is the philosopher
referred to) as regarding the Intellectus Possibilis as one and indivisible, and
distinct from the soul ; whereas he assigned that character to the Intellectus
Agens, or active intellect : the former being the faculty which receives im-
pressions from the senses, the latter that which draws conclusions from them.
The opinion that the Intellectus Agens is distinct from the soul arose from
its operations, unlike those of the soul, not requiring the use of bodily
organs, e.g. the eye or the ear.

1. 70.—The gladness felt by the Creator in creating the soul is also
referred to in Purg. xvi. 89.

1. 79.—Lachesis. See note to Inf, xxxiii. 126.

1. 82.—The human powers.

1. 83.—The divine powers.

1. 86.—Either the shore of Tiber, or that of Acheron (Purg. ii. 100-105).

1. 9g2.—Another. The Sun.

1. 109.—The seventh and last Circle—that of the Sensual—is reached.

1. 121.—The beginning of the hymn sung at mattins on Saturday ;
appropriate here, as containing a prayer for purity.
stances of Party 3
ly ‘131.—Helice, or Callisto, w was one of fio: nymphs of Diana, who dis-
i esti] her for her amour with Jupiter. She became the mother of Arcas,
“and she and he were ultimately changed by Jupiter into the constellations
of the Great and Little Bear (see Par. xxxi. 32, 33).
be 1. 139.—The last wound is that of the last of the seven P's; whith’
denotes carnal sin.
In the Inferno the Sensudl a are whirled about by furious winds in gloomy
air (Inf. v.).

 
Canto XXVI] PURGATORY. ‘351

CANTO XXVI.

THE CIRCLES OF PURGATORY.

CIRCLE VII. : THE SENSUAL, AND THE VIOLENT AGAINST
NATURE.

Passing along the Seventh Circle, outside of the
fire, Dante excites the curiosity of the spirits within
it, when they perceive his shadow cast by the Sun upon
the flames. He sees the Violent against Nature meet
the Sensual from the opposite direction, embrace them,
and pass on. They each utter cries recalling in-
stances of their respective lusts. Dante, at the request
of Guido Guinicelli, tells who he is and how he is
there alive. Guinicelli deprecates Dante's praise of
his poetry, and points out, as his superior, Arnald
Daniel, who addresses Dante in the Provencal
language.

WHILST one before another we thus went

Along the brink, oft the good Master said,

“ Heed thou my warning for thy profit meant.”
The Sun on my right shoulder struck, who shed

His rays around, that now changed all the west

To a white aspect, as the azure fled. 6
And as my shadow made more manifest

The redness of the flame, full many a Shade

I saw by this sign only go impressed.
This cause a first occasion for them made

To speak of me; and they began to say,

“That seems no body in feigned shape arrayed.” 12
Then certain of them, far as in them lay,

Made towards me, heeding ever not to go

Where they might outside of the burning stray.
“0 thou who goest, not as one more slow,

But reverent, perhaps, the rest behind ;

Reply to me, in thirst and fire who glow. 18
PURGATORY. [CAnNto XXVI.

Nor I alone need of thy answer find ;

For all these thirst more for it than for cold

Water thirsts Aithiop or man of Ind.
How thou dost make thyself, let us be told,

A wall to keep the Sun away, as though

Death’s net had not yet meshed thee in its fold.”
Forthwith, as one of them addressed me so,

Had I revealed myself, but for amaze

As next appeared another novel show.

For midmost of the road that was ablaze
Came people, these encountering face to face ;
Who made me in suspense upon them gaze.

I see on each side there with hastening pace
Each Shade approach and, kissing one with one,
Halt not, content with that short greeting space.

Thus in the middle of their phalanx dun
Muzzle to muzzle ant with ant will meet,
Perchance to spy their luck and where to run.

Soon as they part from where as friends they greet,
Before the first step onward has passed by,
Each strives the other in loud shouts to beat.

The new folk “Sodom and Gomorrah” cry ;

The other, “ In the cow Pasiphae
Beguiles the bull her lust to satisfy.”

Then as the cranes whose flight would partly be
To mounts Rhipheean, partly towards the sands,
If these from frost, and those from Sun should flee ;

One goes away, one comes on, of the bands ;

And they turn weeping to their songs once more,

And to the cry that their case most demands ;
And to my side there drew near, as before,

Those very same who had entreated me,

With aspects that a listening semblance wore.

I, who had twice seen what would give them glee,
Began, “ O souls of peaceful state secure,
Whene’er your time for having it may be,

Not upon earth, unripe or yet mature,

My members have remained, but they and I
Are here in blood and joints that still endure.

24

30

36

42

48

54
Canto XXVI] PURGATORY. 353

To be no more blind I go here on high ;

Above, a lady wins this grace for me,

Whence through your world I carry what must die. 60
But—so may satisfaction speedily

Crown your chief wish, that ye for home may find

That heaven which teems with love and spreads most

free,—

Say, that to writing it may be consigned,

Who are ye, and what is that multitude

Which goes upon its way, your backs behind? 66
Not otherwise, bewildered and subdued,

The mountaineer in dumb show stares around,

When rough and rustic in the city mewed,
Than wonder was in each Shade’s semblance found.

But when they were disburdened of amaze

Which in grand hearts soon ceases to astound ; 72
“ Blest thou, whose bark from these our bounds conveys”

He recommenced who first had question made,

“ Experience for a life of better phase.
The sin to those who come not with us laid,

Is that for which once Caesar, triumph-borne,

Heard cries of ‘Queen’ his fair repute invade : 78
Wherefore, as thou hast heard them, in self-scorn

They as they leave us Sodom’s name recite;

Made, by their shame, in burning more forlorn.
Our sin committed was hermaphrodite ;

And since to human law we paid no heed,

Following like beasts the call of appetite, 84
Our lot, for our opprobrium, is to read,

As we depart, her name who did begrime

Her fame in bestial wood by bestial deed.
Thou knowest now our acts, and what our crime ;

If thou perchance wouldst know the names we bear,

I could not tell thee them, nor is there time. 90
As to myself, I will indulge thee there :

I am Guido Guinicelli who, through due

Repentance ere my end, this purging share.”
Such, in Lycurgus’ sorrow, as the two

Sons who again their mother saw became,

Such I became, but not to that pitch grew ; 96
354

PURGATORY. [CAnNto XXVI.

~ When I heard uttered by himself the name

Of him who was my and my betters’ sire,

Who e’er used Love's sweet graceful rhymes to frame: -
And—speech and hearing merged in my desire

To look on him—I long time pensive went,

But drew not nearer, owing to the fire. 102
When I had fed my gaze to its content,

I offered all prompt aid to do him grace,

With affirmation that wins trust’s assent.
And he to me, ¢ Thou leavest such a trace

From what I hear, in me, and one so clear,

That Lethe cannot dim it or efface. 108
But, if thy words just sworn to are sincere,

Tell me what cause impels thee to display

In speech and look that thou dost hold me dear.”
And I to him, “The words of thy sweet lay,

Which, long as modern use shall lasting be,

Will make their very ink as dear as they.” 114
“ Brother,” he said, “ he I point out to thee ”"—

And to a foremost spirit turned my glance—

“ In mother-tongue craft had skill over me.
Verses of love and proses of romance

He mastered all ; and lets the noodles prate

Who think he of Limoges makes more advance. 120
To rumour more than truth their looks go straight ;

And thus they to a firm opinion hold,

Ere they have heard what art and reason state.
Thus with Guittone many did of old,

Whose praises first one then another bawled,

Till truth prevailed with most when it was told. 126
Now if thou to such privilege art called,

That to the cloister thou mayst make thy way

Where Christ as college Abbot is installed ;
To Him for me a paternoster say,

So far as we of this world stand in need,

Where we no more have power to go astray.” 132
Then, haply that another might succeed

Whom he had near, he vanished through the fire,

As fish through water to the bottom speed.
Canto XXVI.] PURGATORY. 355

Drawing somewhat to the pointed out one nigher,
I said that for the name he bore as man
I kept an honoured place in my desire. 138
He thus with freedom of discourse began ;
“ Your courteous demand delights me so
That I nor wish to hide from thee, nor can.
I am Arnald, who weep and singing go ;
Contrite I keep past folly in my sight,
And see with joy the bliss I hope to know. 144
Therefore I pray thee by that potent might
Which leads thee, free from heat and cold, up higher,
Remember to assuage my suffering plight.”
Then hid him in their purifying fire.

 

NOTES TO CANTO XXVI.

ll. 4-6.-—It is drawing towards sunset of the Third day in Purgatory.
The radiance of the Sun in the west overpowers there the azure hue of

the sky.
11. 7, 8.—Dante’s shadow is thrown by the Sun on his right upon the

flame at his left.

11. 10-12.—As has so often happened before, the Shades perceive from
his casting a shadow that Dante is alive.

1. 29.—These are the Violent against Nature ; who in the Inferno are
placed naked in an arid sand flat, and tormented by flakes of fire raining
down incessantly upon them (Inf. xv.).

1l. 32, 33.—This brief and pure embrace contrasts with their impure
earthly affection.

1. 41.—Pasiphae, the mother of the Minotaur (Inf. xii. 12, 13).

11. 43-45.—The separate flight of the cranes is not asserted as a fact, but
hypothetically. Cranes are said, as a fact, to fly all together in the same
direction.

1. 48.—i.e. to one or the other of the cries in Il. 40-42. These are
cries deterring from the respective sins of the utterers. They are explained
in 11. 76-87.

1. 52.—This is the second time that the Shades had come as close up to
Dante as they could without leaving the fire (see 1. 13-15), in their anxiety
to know how he could be alive. He has, therefore, twice seen that they
would be pleased by the information.

1. 63.—The Empyrean (Par. xxx.).

1. 77, 78.—See Suetonius, Julius Cesar, cap. 49.
356 PURGATORY. [Canto XXVI.

11. 86, 87.—Pasiphae (see ll. 41, 42).

1. 92.—Guido Guinicelli, a poet of Bologna, died in 1276. See note to
Purg. xi. 07.

11. 94, 95.—Hypsipyle, in charge of Archemorus, the child of Lycurgus,
king of Nemea, was playing with him, when Adrastus, in command of the
Argive army marching to besiege Thebes, passed by and prayed her to
show him water to quench his and his troops’ thirst. She put down the
child while she led them to the fountain Langia (Purg. xxii. 112). On her
return the child was found dead from a serpent’s bite. Lycurgus in his
grief would have put her to death, but she was rescued from him ; according
to one account by her sons Eumenius and Thoas, who were with the Argive
army and recognized her; according to another, by Tydeus. Her earlier
history is referred to in Inf. xviii. 91-94. :

1. 120.—Gerault de Borneuil, born of poor parents in Limoges, was one
of the most famous of the Provencal poets, and was called ‘“ The Master of
the Troubadours.” He died about 1278. :

1. 124.—Guittone. See note to Purg. xxiv. 56.

1. 129, —See Par. xxii. 98, where a company of beatified spirits is desig-
nated as “a college.”

ll. 130-132. —See Purg. xi. 22-24.

ll. 140-148. — These lines are in the Provencal language, and in many
parts the true reading of them is much disputed. I have followed that of
Raynouard, adopted by Bianchi, and which I subjoin :—

Tan m’ abelhis vostre cortes deman,
Qi’ ter no m puesc ni m voill a vos cobrive
Jew sui Arnautz, que plor e vai chantan :
Consiros vet la passada folor,
E vei jauzen lo joi qw esper denan.
Ara us prec per aquella valor,
Que us guia al som sens freich e sens calina,
Sovenha us atemprar ma dolor.”

1. 142.—Arnald Daniel, another Provencal poet, is said to have been
born in Perigord, Tarascon, or Montpelier, and to have died in I 189. Dante
is thought to have rated his merits too high.
Canto XXVII] PURGATORY. i | 357

CANTO XXVII.
THE CIRCLES OF PURGATORY,

THE ASCENT TO THE TERRESTRIAL PARADISE THROUGH THE
FIRE OF CIRCLE VII

DANTE’S THIRD BREAM.

An Angel bids the poets enter the fire, Virgil
with difficulty persuades Dante to obey. The intense
heat is described. Emerging on the other side, they
begin the ascent to the Terrestrial Paradise at sunset.
Virgil, Statius, and Dante, rest upon a stair. Dante
sleeps, and dreams of Leak and Rachel. He awakes
at daybreak ; the ascent is continued, and the Ter-
restrial Paradise reached. Virgil announces the
end of his own guidance and the impending appear-
ance of Beatrice ; giving Dante full liberty to roam at
his will while awaiting her,

As when he sends forth his first quivering rays

On the land where his Maker shed His blood,

While o’er the Ebro lofty Libra sways,
And noon-tide heats burn up the Ganges’ flood ;

So stood the Sun, whence day was on the wane,

When God’s glad angel, who in sight now stood 6
Upon the marge outside the flame’s domain,

Beati mundo corde sang, with art

Of living cadence far beyond our gain,
Then, “ Holy souls, till from the fire ye smart

Ye go no further ; here your entrance make,

And to the song beyond act no deaf part.” 12
Thus, when we had come close to him, he spake ;

I therefore, at the import his words bore,

Began like one set in a grave to quake.
I stretched forth clasped hands upwards, to explore

The fire, while fancy pictured vividly

Men’s bodies which I had seen burnt before. 18
PURGATORY. [Canto XXVII.

My worthy escorts turned themselves to me;

And Virgil said, “ My Son, up here on high

There may be torment, death there cannot be.
Remember thee, remember; and if I

Saved thee on Geryon’s self with guiding care,

What shall I do now, when to God more nigh? 24
Think thou for certain, that if thou shouldst bear

A thousand years this fire’s most central heat,

It could not make thee balder by a hair.
And if perchance thou thinkest that I cheat,

Make thy belief assured by drawing near

With hands on thy robes’ hem, the flame to meet. 30
Lay aside henceforth, lay aside all fear ;

Come on securely, turning hitherward : ”

And I still firm, and not with conscience clear.
When he beheld me stand still firm and hard,

Somewhat disturbed, “ See now, my Son,” he said,

“’Twixt Beatrice and thee this wall keeps guard.” 36
Ever as at Thisbe’s name, though all but dead,

Pyramus oped eyes and gazed upon her, when

The mulberry became vermilion red ;
So, with my obduracy softened then,

I turned at hearing my wise Leader tell

That name which aye is fresh in my mind’s ken. 42
At this he shook his head, exclaiming, “ Well !

Must we stay here?” then smiled as men deride

A child who yields before the apple’s spell.
Then entered in advance the fiery tide,

Beseeching Statius in rear to pass,

Who heretofore had kept us sundered wide. 48
When I was in it, into molten glass

I would have leapt to cool me; the degree

Of heat was there of such unmeasured class.
And my sweet Father, prompt to comfort me,

Ever of Beatrice discoursing went,

Saying, “ E’en now I seem her eyes to see.” - 54
A voice whose chant was from the far side sent

Led us; to which attentive as was he, I

Came forth with him to where was the ascent.

 
Canto XXVII] PURGATORY. 359

Venite benedicti patris mei,
Sounded within a light so dazzling clear,
That it o’ercame my turning there a free eye. 60
“ The Sun,” it added, ‘goes, and night draws near ;
Hasten your pace, nor let your footsteps stay,
While the west is not yet with darkness drear.”
Right through the rock went upward the straight way,
In such direction that the Sun, now low,
' Lost in my front his intercepted ray. 66
And up few stairs had we essayed to go,
When the quenched shadow let my seers and me
The setting of the Sun behind us know.
And ere throughout its wide immensity
The horizon had been made one look to wear,
And night was spread on all sides thoroughly, 72
We each of us took for his bed a stair ;
Since the Mount’s nature made in us abate
The power to climb more than the zest to dare.
FE’en as the goats stand still to ruminate,
That swift and wanton on each rocky height
Before they had been fed were seen of late ; 78
Silent in shadow, while the Sun glares bright ;
Watched by the shepherd on his staff reclined
And, while reclining, heedful of their plight ;
And as the herdsman, leaving home behind,
Spends the night quietly, his flock beside,
Warding their rout off, by wild beast designed ; 84
Such did we then all three of us abide,
I like a goat, and like the shepherds they,
Encompassed by the rock on either side.
Little could there be seen that outwards lay ;
But through that little the stars dawned on me
Larger than wont and with a brighter ray. 90
Thus ruminating, and with these to see,
Sleep seized upon me ; sleep that many a time
Has learnt the news ere yet the fact can be.
I think in Cytherea’s hour of prime,
When on the mountain from the East she beamed,
Who aye seems kindled by love's fiery clime, 96
360

PURGATORY. [Canto XXVII.

I saw go through a meadow, as I dreamed,
A lady young and fair with beauty’s glow,

Who, gathering flowers, thus sung and said, meseemed :

“ Let whoso asks my name be given to know
That I who move my fair hands round am Leah,
And thus to make myself a garland go.
To please me at the glass I deck me here;
But never does my sister Rachel flee
Her mirror, and sits all the day long near.
As keen to view her beauteous eyes is she,
As I am with my hands to make me gay ;
Sight is enough for her, and work for me.”
And now, through splendours that precede the day,
Which rising, give to pilgrims more delight
As they, returning, lodge less far away ;

On every side the darkness took to flight,

And my dream with it; wherefore I arose,
With the great Masters, now arisen, in sight.
“From that sweet apple which mid branches grows
So many, searched for it by mortals’ care,
Thy hunger shall to-day obtain repose.”
To such effect the words of Virgil were ;
And never were there guerdons of degree
That could in pleasantness with these compare.
Such wish on wish came over me to be
Above, that at each further step I made
I felt wings growing strong for flight in me.
When all the stairway ’neath our feet was laid,
And we were on the step than all else higher,
Virgil his steadfast eyes upon me stayed,
And said, “ The temporal and the eternal fire,
Son, thou hast seen, and to the place come near,
Where I may not to further sight aspire.
By intellect and art I brought thee here :
Take thine own pleasure for thy guidance now ;
Forth art thou of the close ways and the sheer.
Behold the Sun there shining on thy brow ;
Behold the herbage and the shrubs and flowers
With which this land teems, it alone knows how.

102

108

114

120

126
Canto XXVIIL] PURGATORY. 361

Till the fair eyes come joyous, that by showers

Of tears prevailed on me to come to thee,

Thou canst sit, and canst go among these bowers. 138
Await no more a word or sign from me ;

Thy judgment is unchecked, upright and sound ;

And not to heed its promptings, wrong would be ;
Be mitred therefore o’er thyself and crowned.”

 

NOTES TO CANTO XXVII.

ll. 1-5.—It was sunrise at Jerusalem, midnight in Spain (the Night
being in Libra opposite to the Sun in Aries), noon in India, and sunset in
Purgatory. The Sun actually sets at 11. 68, 69.

1. 4.—“Noon-tide,” Z.e. the beginning of Nona, one of the canonical
divisions of the day (see note to Purg. xv. 1).

1. 8. —Another of the beatitudes from the Sermon on the Mount (St.
Matt. v. 8). It indicates the departure from the Circle of the Impure (see
note to Purg. x. 7).

1. 15.—An allusion to the punishment of being buried alive, inflicted on
assassins (Inf. xix. 49-51).

1. 18.—Dante recalls the sight of criminals burnt at the stake.

1. 23.—See Inf. xvii, 94-99.

1. 37, 38.—

¢¢ Ad nomen Thisbes oculos jam morte gravatos
Pyramus erexit.”
Ovid. Met. iv. 145, 146.

1. 39.—The mulberry was dyed by the life-blood of Pyramus. Compare
Purg. xxxiii. 69.

1. 45.—Compare Purg. xxiv. 108-111.

1. 47, 48.—Virgil and Statius had hitherto both gone in advance of
Dante (Purg. xxii. 127, 128).

1. 57.—The stairway leading from Purgatory to the Terrestrial Paradise.

1. 58.—St. Matt. xxv. 34.

1. 68.—Sunset of the third day spent in Purgatory. See the Diary
prefixed.

1. 94.—Dante’s third dream, that of Leah and Rachel (see note to Purg.
xix. 1). Leah symbolizes the active life, and Rachel the contemplative
(1. 108); as do Matilda and Beatrice respectively, whose appearance the
dream foreshadows. The time of the dream is that of the rising of the
planet Venus, now in Pisces; and preceding sunrise. Compare Purg. i.
19-21.
Al. 109-1 14. tolls dawn of the forth gay spent in Purgatory.
~ L. 115.—The sweet apple is ‘Happiness.
SL 123. — Compare Par. xxv. 49, 50.

1. 125.—The Terrestrial Paradise begins.

1 30.—The limits attainable by human reason, symbolized by Virgil,
have been now reached. |

IL 134, 135. —Compare Purg. xxviil. 118-120.

11. 136, 137.—.e. till the arrival of Beatrice.

1 Marke master of thyself in things both spiritual and temporal.

 
Canto XXVIII] PURGATORY. 363

CANTO XXVIII.
THE TERRESTRIAL PARADISE.

THE DIVINE FOREST: LETHE. MATILDA.

Dante takes his way, unguided, through the forest
of the Terrestrial Paradise, enlivened by a gentle
breeze and the songs of birds. He is stopped by a
limpid stream, on the other side of which he sees a
lady, Matilda, singing and gathering flowers. He
addresses her. She explains to him where he is ; the
nature of the soil and climate of the place ; and that
the stream which he sees is here called Lethe, but in
another part Eunoe.

EAGER now to explore within, around,
The divine forest's dense and live-green lair,
Which tempered to the eyes the day new found,
I left the bank, no longer halting there,
But taking to the plain with slow slow pace,
O’er the soil, which shed fragrance everywhere. 6
A gentle air, in which no change had place,
Encountering me with no heavier blow
Than of a soft wind, struck upon my face ;
And through the leaves made a swift trembling go,
Inclining one and all towards the part
Which feels the holy Mount its first shade throw; 12
Yet from their straight growth not so driven to start,
As that the birds upon their tops sublime
Should cease to put in practice all their art ;
But they received with song the hours of prime
In plenitude of joy within the leaves
That kept responsive tenour to their rhyme ; 18
As branch from branch the gathering sound receives
In the pine forest on Chiassi’s shore,
When Aolus Sirocco’s fetters cleaves.
364

PURGATORY. [Canto XXVIII.

My steps, though slow, had now conveyed me o’er
Such space within the ancient wood that I
Could see where I had entered it no more ;
When lo, a brook, more progress to deny ;
Which flowing leftwards with its puny tide
Bent down the grass that sprang its margin by.
All waters upon earth most purified
Would seem some mixture in them to combine,
Compared with that one, which doth nothing hide ;
Although it traces out a brown brown line
’Neath the perpetual shade that ne'er lets ray
Of Sun or Moon there penetrate and shine.
Though my feet stayed, my eyes passed on their way
Beyond the stream, before my gaze to bring
The great variety of the fresh may ;
And there appeared to me, e’en as a thing
At whose appearance on a sudden sent
All other thought gives way to wondering,
A lady all alone, who singing went,
And culling flower on flower from the bright maze
Of colour painting all her path’s extent.
“ Ah! beauteous lady, who with love’s own rays
Dost glow, if I may upon looks rely,
That are wont to be proofs of the heart’s ways,
May inclination prompt thee to draw nigh
This stream,” said I to her, “as thou dost sing,
That I may hear what thy words signify.
Thou settest me upon remembering
Where and what Proserpine appeared, when chance,
Reft from her mother her, from her the Spring.”
As turns herself a lady in the dance,
With feet close to the ground and intertwined,
And scarce sets foot before foot in advance;
O’er flowers of yellow and vermilion kind,
She turned to me not otherwise than would
A virgin whose chaste eyes are low declined ;
And made the prayer of my petition good,
So near approaching that the melody
Came to me with its meaning understood.

24

30

36

42

48

54

6o
Canto XXVIII] PURGATORY. 365

As soon as she was where the grassy lea

Is bathed now by the waves of the fair brook,

She deigned to raise her eyes in boon to me.
I think not that such light flashed in the look

’Neath Venus’ lids, transfixed by her son’s hand,

Who all his usage in that deed forsook. 66
She smiled erect upon the other strand,

And with her fingers many colours plied,

Produced without seed by that lofty land.
The river kept us by three paces wide ;

But Hellespont, where Xerxes passed the spot

That is a curb still to all human pride, 72
No greater hatred from Leander got,

For surge ’twixt Sestos and Abydos rolled,

Than that from me, since it then opened not.
“Ye are new come, and haply feel the hold

Of wonder and suspicion,” she began,

‘““ Because I smile in this the nest of old 78
Selected for the nature formed in man :

But the Psalm Delectasti sheds a light

That should uncloud your intellect, and can.
And thou in front, who didst my grace invite,

Speak, wouldst hear more ; for I came prompt to ease

Thy doubts, and solve thy every question right.” 84
“The water and the forest’s rustling trees

Impugn,” I said, “ within me the new creed

Inspired by things I heard, opposed to these.”
Whence she, “I will declare how doth proceed

From its cause, what for wonder makes thee prone ;

And from the assailing cloud will set thee freed. 90
The Supreme Good, pleased by itself alone,

Gave man, created good, this pure resort

As pledge of peace eternal, for his own.
Through his default his sojourn here was short ;

Through his default he changed to tears and woe

His honest laughter and his cheerful sport. 96
That the disturbance which is caused below

By vapours from the water and the land,

Which follow heat as far as they can go,
366

 

PURGATORY. -. [Canto XXVIII.

Might not in any war against man band,
This mount made heavenwards such a mighty stride,
Free upward from where its barred portals stand. 102
Now since the air in circuit far and wide
Turns with the primal motion everywhere,
Unless its circle breaks on any side,
On this height all exposed in living air
That motion strikes, and makes the wood resound
Because its foliage grows densely there. 108
And such power in the stricken plant is found,
That with its virtue it imbues the breeze,
Which then, revolving, scatters it around ;
And the other land conceives and brings forth trees,
According to its own or its clime’s worth,
Of divers kinds and divers qualities. 114
It should not seem a wonder then on earth,
This being heard, when any plant takes root
Without apparent seed to give it birth.
And thou shouldst know that all the blades that shoot
From every seed teem in this holy plain,
And that earth plucks no equal to its fruit. 120
The water which thou seest springs not from vein
Restored by vapour that is changed by cold,
As rivers’ streams flow on with loss and gain ;
But from a fountain sound and sure is rolled,
That by the will of God takes back as much
As its streams gushing on two sides unfold. 126
On this side it descends with virtue such
As lets no memory of sin abide ;
On that, wakes each good deed at memory’s touch.
"Tis here called Lethe, on the other side
’Tis Eunoe ; and does not work its charm
Till its taste has on each hand first been tried. 132
To this all other savours yield the palm ;
And though thy thirst, slaked to satiety,
Should I disclose no more may well be calm,
One corollary more my boon shall be ;
Nor will my speech, I think, lose aught of grace,
If it beyond my promise goes with thee. 138
Canto XXVIIL] PURGATORY. 367

They who of old bid poetry retrace
The age of gold and its so blissful time,
Dreamed perchance in Parnassus of this place.
The human race had here no taint of crime ;
Here Spring and every fruit were ever found ;
Nectar is this, in talk whereof all chime.” 144
On this I turned me backwards wholly round
Unto my Poets, who, as I discerned,
Had listened smiling to the last words’ sound ;
Then to the Lady fair my looks returned.

 

NOTES TO CANTO XXVIII.

1. 1.—See note to Inf. i. 2.

1. 4.—Dante no longer waits for Virgil’s guidance, but himself goes in
advance (1. 82).

1. 11, 12.—7.e. towards the west.

1. 20.—Chiassi, the site of the Classis of the Romans—their harbour on
the Adriatic near Ravenna—is now covered by the well-known pine forest.

1. 25.—The brook is Lethe (I. 130).

1. 40.—The lady is Matilda, and the older commentators agree in sup-
posing that Dante so names her after the famous Countess Matilda of
Tuscany, daughter of the Margrave Boniface, who was born in 1046 and
died in 1115. She was the staunch ally of Pope Gregory VII. and endowed
the Church with vast possessions. Like Leah, she symbolizes the active
life.

1. 51.—By “the Spring” may be intended either the Spring flowers +
which Proserpine had gathered and let fall when seized by Pluto, or the
Spring sights and scenes from which she was snatched by him.

11. 64-66. — The allusion is to the wound accidentally inflicted by Cupid
on Venus with one of his arrows, as he was kissing her ; the effect of which
was that she became enamoured of Adonis. This wound differed from
others caused by Cupid in being unpremeditated.

1. 72.—In allusion to the re-crossing of the Hellespont by Xerxes in a
small fishing-boat, after his defeat by the Greeks ; whereas he had crossed it
into Greece with a vast army, and over a bridge of boats.

1. 80.—Psalm xcii. 4.

11. 86, 87.—The reference is to the statement by’ Statius, in Purg. xxi.
46-48, that there was no rain, hail, snow, dew, or hoar frost upon the
higher portions of the Mountain of Purgatory.

1. go.—The cloud upon his intellect (1. 81).
368 PURGATORY. [Canto XXVIII.

I. 94.—Adam (Par. xxvi. 139-142) says that he was only six hours in
the Terrestrial Paradise.

1. 102.—The Mount, from the entrance gates upwards, is free from
atmospheric disturbances ; as Statius had said in the passage quoted above.

ll. 103-108.—But below that level the air revolves round the earth, as
elsewhere, with the movement of the Universe. And this motion of the
air spreads upwards beyond the gate of Purgatory through the pure ether,
and thus rustles the leaves of the forest of the Terrestrial Paradise.

1. 112.—The other land is the opposite hemisphere, which constituted
the whole habitable earth, according to the belief in Dante's time.

1. 132.—Dante is himself immerged both in Lethe (Purg. xxxi. 94-102),
and in Eunoe (Purg. xxxiii. 127-145).

l. 141.—Compare Persius, Prolog. 2, 3: —

¢¢ Neque in bicipiti somniasse Parnasso
Memini, ut repente sic poeta prodirem.”
Carro XXIX] PURGATORY. 369

CANTO XXIX,
THE TERRESTRIAL PARADISE.
THE MVYSTICAL PROCESSION OF THE CHURCH TRIUMPHANT.

Dante on one side of the stream keeps even pace
with Matilda on the other, walking against the
current. After they have passed a bend in the banks,
a strange and wonderful procession displays itself.

SINGING in tones of an inamorata

She thus went on, and then her words were done;

Beati quorum tecta sunt peccata.
And like nymphs who were wont alone to run

Through sylvan shades, according to their bent,

One to escape, one to behold the Sun ; 6
Against the stream’s course she then moving went

Up by the bank, and I abreast in line

Matching with small steps her small steps’ extent.
Not yet a hundred were her steps with mine,

When the banks trended equally away

And made me towards the east again incline. 12
Nor had we thus gone over much more way,

Before the lady turned quite round to me

And said, “My brother, look and list, I pray.”
And lo, a lustre darted suddenly

Through the vast forest upon every side ;

Such, that I doubted if ’tmight lightning be. 18
But since the lightnings as they come subside,

And this, enduring, brightened more and more,

I in my thought said, “ What can this betide?”
And a sweet melody ran spreading o’er

The luminous air ; at which a righteous zeal

Set me reproaching Eve's presumption sore ; 24
For there, where Earth and Heaven alike were leal,

She only, woman and but lately made,

Endured not any veil’s restraint to feel ;
PURGATORY. [CANTO XXIX.

Beneath which had she but devoutly stayed,

My taste of these ineffable delights

Had lasted long, nor been till now delayed. 30
While I went midst so many primal flights

Of the eternal pleasure, all amaze,

And still desirous of fresh joyous sights,
Like fire before us kindled into blaze

The air beneath the green boughs grew to be,

And the sweet sound was known now for a lay’s. 36
O saintly Virgins, if I €’er for ye :

Felt hunger’s pangs, or cold or vigils bore,

Now cause to claim my guerdon urges me.
Now Helicon its streams for me must pour,

And with her choir Urania lend me grace

To put in verse things hard to ponder o’er. 42
A little further on, the middle space,

Which still prolonged ’twixt us and them remained,

Of seven gold trees presented a false trace.
But when such nearness to them I attained,

As that the common object, which leads wrong

The sense, from no right trait through distance waned,
The power that gives to reason warrant strong 49

Knew them for candelabra as they were,

And for Hosannah knew the voiceful song.
Above, there flamed on high the harness fair,

Far clearer than the Moon, her month half spent,

At midnight beams upon the tranquil air. 54

~ My glances, full of admiration, went

To seek good Virgil, and he answered me

With looks no less charged with bewilderment.
Then viewed again those things of high degree,

Which moved towards us at a pace so slow

As would yield new-made brides the victory. 60
The lady cried to me, “ Why thus dost glow

With fondness for the living lights alone,

And at what follows them no glance dost throw?”
Then I saw folk, who seemed their lead to own,

Come on behind them, clad in garments white ;

And ne'er in this world was such whiteness known. 66

 
Canto XXIX.] PURGATORY. 371

The water on the left flank glittered bright,

And gave my left side’s image back to me,

Doing a mirror’s office to my sight.
When I held such post on my bank that we

Were parted only by the river's tide,

I stayed my steps that I might better see. 72
And I beheld the flamelets onwards glide,

Leaving their painted track upon the air,

While they like trailing pencils were descried.

- So that above remained imprinted there

Seven bands of colour, all like those in hue

Which the Sun’s bow, and Delia’s girdle bear. 78
These standards rearwards stretched beyond my view,

And in so far as I could estimate

Ten paces kept apart the outer two.
Beneath so fair a sky, as I relate,

Twenty-four elders, two and two abreast

Came on, with flower de luce incoronate. 84
They all of them were singing, “ Thou art blest

"Mongst Adam’s daughters, and with beauty decked

On which may endless benediction rest.”
Soon as the flowers and the fresh herbs that flecked

The opposite margin of the other shore

Had grown clear of that race of the elect, 90
Even as in heaven light after light doth soar,

Four living creatures next their place assumed,

Each one of whom a crown of green leaves wore.
Each one among them with six wings was plumed ;

The plumage full of eyes ; and, did they live,

The eyes of Argus would be thus illumed. 96
Reader, I have no further rhymes to give,

To tell their forms ; for payment elsewhere due

Is against largess here imperative.
But read Ezekiel, who their picture drew,

As, from the region of the cold, with wind

And cloud and fire he saw them come in view ; 102
And such as in his pages thou wilt find,

Were they here, saving that upon the score

Of the wings, John parts from him, with me combined.
372

PURGATORY. [Canto XXIX.

There occupied the space between these four

A two-wheeled chariot meet for triumphing,

Whose yoke a Gryphon’s neck, that drew it, bore. 108
And he stretched up one and the other wing

Between the mid band and the three and three,

So that he injured none by sundering.
They soared beyond the power of eyes to see ;

Gold limbs he had, so far as he was bird,

The rest of white and red promiscuously. 114
So fair a chariot ne’er, by Rome conferred,

Joyed Africanus or Augustus ; nay,

That of the Sun beside it would look blurred ;
That of the Sun, burnt when it went astray,

Through prayers that Earth devoutly made resound,

When Jove did justice in a secret way. 120
Three ladies at the right wheel circling round

Came dancing on; in one such redness shown

That, placed in fire, her form would scarce be found ;
The second was as though her flesh and bone

Had been composed of emerald ; as snow

The third appeared, that is but just down-flown. 126
And now where the white led they seemed to go,

Now where the red ; in keeping with whose song

The others moved in pace or swift or slow.
Four at the left wheel made a festive throng,

In purple vesture ; one of whom, a maid

With three eyes in her head, led them along. 132
In rear of the whole group I have pourtrayed

I saw two old men, not in garb a pair,

But paired in action dignified and staid.
One bore about him a disciple’s air

Of great Hippocrates, whom Nature reared

To serve the creatures who are her chief care. 138
The other’s function contrary appeared,

Who bore a sword so shining and so keen,

That, though on this side of the stream, I feared.
Then four appeared in sight, of humble mien ;

And in the rear of all a lone man hoar,

Walking in sleep, with a shrewd face was seen. 144

 
Canto XXIX.] PURGATORY.

©
SI
ua

These seven were like the band that went before
In their apparel, but around the head
A garland not of lilies twined they wore ;
Of roses rather, and of flowers as red ;
The sight at little distance would have sworn
That flames above the brows of all were spread; 150
And when the car was o’er against me drawn,
Thunder was heard : and that illustrious clan
Appeared to be from further progress shorn,
Halting there with the ensigns of their van.

 

NOTES TO CANTO XXIX.

1. 3.—This beatitude is from Psalm xxxii. I.

I. 10.—.e. neither of them had made fifty steps.

1. 41.—As Landino points out, Urania is here invoked because Dante is
about to sing of heavenly things.

1. 47.—The ¢‘ common object” is that which gives a similar appearance
to different objects. In the present instance, trees and the candelabra
would both appear, at a distance, tall and straight.

1. 49.—The faculty of apprehension, which by the perception of objects
gives reason the material on which to work. Compare Purg. xviii. 22-24.

1. 50.—Commentators differ as to the meaning of these seven Candelabra.
They have been variously explained as the Seven Churches (see Rev. i.
12, 20) ; the Seven Sacraments of the Church ; and the Seven Gifts of the
Holy Spirit. The last is probably the right interpretation.

1. 52.—The ““ harness ” is the light of the candles ; the living lights”
of 1. 62.

1. 60.—The retiring modesty of a new-made bride is again used as a
simile in Par. xxv. III.

1. 67.—The water shone with the light from the candles.

1. 78.—The Sun’s bow is the rainbow ; Delia’s girdle the lunar halo, as
to which see Par. x. 67-69 ; xxviii. 23, 24.

1. 81.—The ten paces are supposed to refer to the Ten Commandments.

11. 83, 84.—The twenty-four elders represent the twenty-four books of
the Old Testament. The name and number both concur with Rev. iv. 4.

1. 85.—St. Luke i. 28. The allusion, here, is probably to Beatrice.

11. 92, 93.—These four creatures are the four Evangelists, representing
the four Gospels. Their crown of green indicates hope (Purg. iit. 135), or,
perhaps, the perpetual freshness of their doctrine.

11. 94, 95.—This description is taken from that of the four beasts in
Rev. iv. 8,
374 PURGATORY. [Canto XXIX.

1. 100.—Ezekiel i. 4-6: ‘“ And I looked, and, behold, a whirlwind
came out of the north, a great cloud, and a fire infolding itself, and a
brightness was about it, and out of the midst thereof as the colour of amber,
out of the midst of the fire. Also out of the midst thereof came the like-
ness of four living creatures. And this was their appearance ; they had the
likeness of a man. And every one had four faces, and every one had four
wings.”

1. 101.—The region of the cold—the North.

1. 103-105.—Ezekiel, in the passage above quoted, says that each of
the living creatures had four wings: St. John (Rev. iv. 8) agrees with
Dante in assigning six to each.

II. 107, 108.—The chariot figures the Church. By the Gryphon, a
fabulous animal, half eagle and half lion, the union of the divine and human
natures in Christ is symbolized. Compare Purg. xxxi. 80, 81. The two
wheels of the chariot probably refer to St. Dominic and St. Francis (Par.
xii. 106-111).

ll. 109-111. — The wings had on either side of them three of the bands
of colour thrown by the candelabra; and the central one was between
them. Thus they intersected none.

1. 113, 114.—The union in Christ of the divine and human natures.
The gold wings symbolize the divine ; the red and white body, human flesh
and blood.

1. 118-120.—In allusion to the story of Phaeton. Line 120 refers to
his being struck by lightning by Jupiter. The secrecy of the divine
vengeance is a favourite topic with Dante. Compare Purg. vi. 121-123 ;
XX. 94-96.

1. 121.—These three ladies are the three Theological Virtues—Faith,
Hope, and Charity.

1. 122.—Charity.

1. 124.—Hope.

1. 126.—Faith.

1. 130.—The four Cardinal Virtues—Prudence, Justice, Fortitude, and
Temperance.

1. 132.—The three-eyed leader is Prudence, who looks at the past, the
present, and the future.

1. 134.—St. Luke and St. Paul : who represent respectively the Acts
of the Apostles and St. Paul’s Epistles.

1. 136.—St. Luke was a physician.

1. 139, 140.—St. Paul is always represented with a sword ; the symbol
of destruction as opposed to the healing art of the physician.

I. 142.—1 think there can be no doubt but that Venturi is wrong in
supposing these four to be the four principal doctors of the Church —St.
Gregory the Great, St. Jerome, St. Augustine, and St. Ambrose. The
only consistent explanation is that given by Landino and Vellutello ; viz.,
that they are St. James, St. Peter, St. John, and St. Jude, the authors
of the four canonical Epistles.

 
Canto XXIX.] PURGATORY. 375

11. 143, 144.—St. John; here representing the Book of Revelations ;
which describes things seen by him in a vision.

1. 145.—The seven are St. Luke, St. Paul, St. James, St. Peter, St.
John, St. Jude, and St. John again as author of a different book.

1. 148.—The garland of red flowers is said to denote martyrdom. Tt
may, however, together with the white garments of the wearers, typify Love
and Faith (see ll. 122, 125).

1. 154.—The “ensigns” are the candelabra.
376 PURGATORY. [Canto XXX.

/

 

CANTO XXX.
THE TERRESTRIAL PARADISE.

THE MANIFESTATION OF BEATRICE. VIRGIL DISAPPEARS.

The procession having halted, Angels rise up in
the chariot. They sing and scatter flowers around.
Beatrice appears, and Dante is filled with love and
awe at her presence. He weeps at finding that Virgil
has vanished. Beatrice reproaches him for his forget-
Julness of her, and his infidelity to her memory. She
describes to the Angels his delinquencies since her
death ; and how she has caused him to make this
Journey for his salvation.

WHEN the Septentrion of heaven’s first vault,

Which ne'er of setting or of rise knew aught,

Nor veil from other cloud than sinful fault,
And which to each one there his duty taught,

Even as the lower one doth to the hand

Of him who turns the helm to come to port, 6
Had firmly halted ; the veracious band,

That first between it and the Gryphon pressed,

Took by the car, as by their peace, their stand.
And one of them, as sent on heaven’s behest,

Veni, sponsa, de Libano, thrice singing,

Was followed in loud tones by all the rest. 12
As, when the last call sounds, the blest upspringing

Shall promptly rise, each from his cave’s repose,

With re-clothed voice in hallelujahs ringing ;
So on the car divine a hundred rose,

Lifting themselves ad vocem tants senis,

Ministers and envoys of life ne’er to close. 18
They all were singing Benedictus qui vents ;

And, scattering flowers above and round their way,
~ Manibus o date lilia plenis.
I have beheld ere now at dawn of day

The eastern part suffused with rosy red,

And heaven with fair sereneness elsewhere gay ; 24
Canto XXX.] PURGATORY. 377

And the Sun’s rising face with shade o’erspread,

So that through the attempering mists the eye

Sustained for length of time the beams he shed ;
Thus, in a cloud of flowers that flew on high

From the hands angelic, and then downwards came

In and without the chariot to lie, 30
With olive bound on her white veil a dame

Appeared to me, beneath a mantle green

Arrayed in colour as of living flame.
And in my spirit, which so long had been

Without the trembling of o’erpowering awe,

Felt when in earthly presence she was seen, 36
Though by my eyes I knew not whom I saw,

Virtue that moved from her in hidden ways

Made the old love assert its potent law.
Soon as the lofty virtue smote my gaze,

Which had transfixed me ere I yet was clear

Emancipated from my boyhood’s days, 42
I turned me leftwards with that trust sincere

With which a child, its mother’s aid to claim,

Runs to her in affliction or in fear,
To say to Virgil, “ Not in all my frame

Stays one whole drachm of blood that trembles not ;

I know the tokens of the ancient flame.” 48
But Virgil had left void of him the spot;

Virgil, my sweetest father, Virgil, he

To whom I trusted to preserve my lot;
Nor could all lost by the ancient mother be

Enough to keep my cheeks, erst cleared of dew,

From stain of fresh-recurring weeping free. 54
« Dante, for Virgil gone now from thy view

Weep not as yet, let not the tears yet fall

That at another sword must flow anew.”
As upon poop and prow an Admiral

Comes to behold the crews that serve on board

The other ships, and to brave deeds cheers all ; 60
Upon the chariot, its left rim toward,

When I turned, summoned by the name I bore,

Which of necessity I here record,
378

 

PURGATORY. [Canto XXX.

I saw the lady, who appeared before,

Veiled ’neath the festive pomp by angels spread,

Bend eyes across the stream to gaze me oer. 66
Although the veil descending from her head,

Round which the foliage of Minerva passed,

An indistinctness o’er her presence shed ;
With haughty mien befitting queenly caste,

She went on as a speaker’s usage is

Who keeps his keenest saying till the last : 72
“ Look at me well, I am, am Beatrice ;

How didst thou deign to come unto the Mount ?

Didst thou not know that man is here in bliss?”
My downcast eyes were dropped on the clear fount,

Seeing me in which, I made them grassward turn;

So weighed down was my brow on shame’s account. 78
Even as a mother to a son seems stern,

Seemed she to me ; for bitter is the taste

Of harshness mixed with pitying concern.
She ended ; and the Angels, who in haste

Chanted Zn te speravi, Domine,

Bounds to the song at pedes meos placed. 84
As snow mid living rafters of the tree

Upon the back of Italy congeals,

When winds Slavonian, piling it, blow free ;
Then through itself in drops dissolving steals,

Breathes but the land whence shadow disappears,

As fire to taper swift consumption deals : 90
F’en so was I, with neither sighs nor tears,

Before the chant of those who aye repeat

The tuneful notes of the eternal spheres.
But when I gathered from the concord sweet

Their pity for me, more than had they said,

“ O Lady, wherefore dost him thus maltreat ?” 96
The ice, that round my heart congealed was spread,

Made itself breath and water, and with pain

Through mouth and eyes forth from my bosom sped.
She, speaking from the car’s same side again,

Where she still firmly stood, next turned to say

These words to the devout celestial train : 102
Canto XXX.] PURGATORY. 379

“Ye keep your watch in the eternal day,

So that nor night nor sleep can from ye pare

One step of those the age makes on its way ;
Wherefore my answer is with greater care,

That it to yonder weeper may be known,

So that his grief may his fault’s measure share. 108
Not through the work of the vast wheels alone,

Which direct each seed to some destined end,

According to the stars with which ’tis thrown ;
‘But through the graces that divine boons lend,

Which have such lofty vapours to their rain

That our sight cannot near to them ascend ; 114
This man in his new life had power to gain

Such virtue, that all practice of the right

Should have been in him marvellously plain.
But to so much more wild and evil plight

Ground with bad seed and left untilled decays,

The more its soil has of good fertile might. 120
I for a time sustained him with my gaze ;

Beaming upon him with my youthful eyes,

I led him with me turned to rightful ways.
Soon as I came to where the threshold lies

Of second age, and changed it for life here,

He broke from me to be anothers prize. 126
From flesh to spirit when I had soared clear,

And both in virtue and in beauty grew,

I was less pleasing to him and less dear ;
And, as he turned his steps to ways untrue,

After false images of good he strayed,

That give no promise its fulfilment due. 132
Nor did the gain of inspirations aid,

With which in sleep and otherwise I sought

To call him back ; so light of them he made.
So low he fell that now all means came short

Of his salvation, except showing him

The doom of sinners to perdition brought : 138
For this I visited death’s portal grim;

And to him, who thus high has been his guide,

Preferred my prayers with eyes from weeping dim.
~

380 PURGATORY. [Canto XXX.

God’s lofty purpose would be set aside,

If he should pass through Lethe, and such cheer

Be tasted, without some scot satisfied 144
By penitence shown in the welling tear.”

 

NOTES TO CANTO XXX.

1. 1.—The ancients called Ursa Major—Charles’s Wain—¢¢ Septentrio,”
because its seven stars are arranged in the fashion of oxen drawing a plough :
—¢“Boves autem #7Zones antiquis dicti sunt : quod arando vel terram terant,
juxtd Varronem, quasi zeriones ; vel strias in terri excavent, juxtd Scali-
gerum, quasi s#7iones.” Note to Virg. En. i. 744, in the Delphin edition.

¢ Hyperboreo septem subjecta trioni
Gens effreena virim.”

Virg. Georg. iii. 381, 382.

Dante here gives the name to the cluster of seven lights which headed
the procession described in the preceding Canto. By ‘“heaven’s first vault”
is meant, I think, the Empyrean; which, though the tenth in order of
distance, is the first or chief in importance, as being that of God’s visible
presence.

1. 3.—The cloud of sinful fault refers to the fall of man, which excluded
Adam and Eve from the Terrestrial Paradise, and lost them the sight of
this heavenly Septentrion.

1. 4.—This line supports the interpretation of the seven lights as the
seven gifts of the Spirit. :

1, 5.—¢ The lower one,” i.e. Ursa Major,

1. 7.—The twenty-four elders.

1. 11.—From the Song of Solomon (iv. 8).

1. 15.—1 follow the reading *‘ La rivestita voce alleluiando,” as far more
suitable and Dantesque than ¢¢ La rivestita carne alleviando,” though the
latter derives some support from Par. xiv. 43, 44.

1. 17.—7.e. at the voice of the elder who sang the verse from the Song
of Solomon (I. 11).

l. 19.—St. Matthew xxi. 9. This is addressed to Dante.

l. 21.—From Virg. An. vi. 833. The ““ 0” is an interpolation.

11. 31-33.—This is Beatrice Portinari, Dante’s first love. In a secondary
sense she represents Theology ; and, as such, is fitly arrayed in the colours of
the three Theological Virtues—red, white, and green (Purg. xxix. 121-126).

11. 41, 42.—Dante was not quite nine years old when he first met and -
was struck with love for Beatrice.

11. 43-45.—Compare Par, xxii. 2, 3.

 
Canto XXX.] PURGATORY. 381

1. 48.—Virgil’s ¢¢ Agnosco veteris vestigia flammee ” (An. iv. 23).

I. 49.—Reason gives place to Theology.

1. 52.—All the delights of the Terrestrial Paradise.

1. 55.—This is the only passage in the Divina Commedia where Dante’s
own name occurs, and he apologizes for its necessary mention (I. 63). The
reading of ‘‘Dante” for “Da te,” in Par. xxvi. 104, is undoubtedly
spurious.

Ll. 57.—¢¢ The other sword ” refers to the reproaches which Beatrice is
about to utter. The metaphor is pursued in Purg. xxxi. 2, 3.

11. 82-84.—The Angels sang Psalm xxxi. to the end of verse 9, beyond
which it would be inappropriate here.

11. 85, 86.—-In allusion to the magnificent pine-trees on the Apennines
—the back or spine of Italy.

1. 87.—¢“ Winds Slavonian.” Those blowing from Dalmatia.

1. 89.—z.c. if the wind blows from Africa, where, when the Sun is
vertically overhead, no shadow is cast. This is tantamount to saying, “If
the wind is in the south.”

11. 100, 101.—Observe that Theology speaks from the Church.

1. 109.—Compare Purg. xix. 63.

1. 111.—Compare Inf. xv. 55.

I. 115.—By ““ new life ” is here meant the season of youth, extending to
the age of twenty-five.

twenty-fifth year, at the end of which the ¢‘ second age,” following ‘‘ new

1l. 124, 125.—Beatrice died on the 9th June, 1290, being then in cu)

life” (1. 115), begins.

1. 125.—Compare Purg. xxiii. 77.

1. 126.—This may refer to Dante’s marriage with Gemma Donati,
which took place in 1291, the year after the death of Beatrice. But it is
more probably an allusion to some amour. Compare Purg. xxxi. 59. The
reproaches contained in the following lines are probably founded on other
unknown facts in the poet’s history, and not merely on his desertion of the
life of contemplation.

1. 143.—By the passing through Lethe he would taste of oblivion and
lose all recollection of his sins (Purg. xxviii. 127, 128).

/
 

382 PURGATORY. [Canto XXXI.

CANTO XXXI,
THE TERRESTRIAL PARADISE.

BEATRICE REPROACHES DANTE. MATILDA DRAWS HIM
THROUGH LETHE.

Beatrice now directs her reproaches to Dante him-

self, who confesses his transgressions. Raising his

Jace at her bidding, he sees her gazing at the Gryphon.

He swoons, and on recovering is drawn by Matilda

through Lethe. On its further side the four Cardinal

Virtues lead him close to Beatrice, and bid him look

( at her eyes. At the prayer of the three Theological

Virtues she displays to him her full face, which
dazzles him by its beauty.

“0 THOU beyond the sacred stream that art ;”
Turning the point of her discourse to me,
Fen from whose edge I felt so keen a smart,
Without pause recommencing went on she,
“Say, say, if this be true: to such a charge
Thine own confession needs conjoined must be.” 6
My powers were so upon confusion’s marge,
That the voice moved, but sooner came to nought
Than by its organs it was set at large.
She stayed awhile, then said, “ What is thy thought?
Answer me ; for to thy sad memories
The waters have not yet oblivion brought.” 12
Fear and confusion blent in like degrees
Forced from my mouth a “yes” that but for sight
Had lacked a meaning that the ear could seize.
As breaks a cross-bow, shot when drawn too tight
For the endurance of the string and bow,
And to the mark the shaft wings feebler flight ; 18
I burst beneath that heavy load e’en so,
As there broke forth from me both tears and sighs,
And the voice in its passage lingered slow.
Canto XXXII] PURGATORY. 383

Whence she to me, “ In my endearing ties,
Which rendered thee to love that Good inclined,
Beyond which nought for aspiration lies, 24
What transverse fosses or what chains didst find ;
Such that the hope of passing further on
Should have been so put from thee and resigned ?
And what allurements or what profit shone
So plainly on the forehead of the rest,
As that thy steps should after them have gone?” 30
After a bitter sigh had left my breast,
I had scarce voice sufficient to reply
In utterance hardly by my lips expressed.
Weeping I said, ‘ The things that still were nigh

By their a

Soon as thy face was hidden from my eye.” 2 36
AST eho, * Shonldst thor Top Silence or way Tay

To thy confession, not less would be known

Thy fault; to such a Judge ’tis clear as day.
But when the prompt tongue is the sinner’s own,

That charges him with sin, then in our Court |

The wheel to turn against the edge is prone. 42
Still, that thou for thine error mayst be taught .

More shame ; and, when thou once again dost hear

The Sirens, mayst with greater strength be fraught
Lay down the seed of weeping and give ear; 1

So shalt thou learn in what a different way

Thou shouldst have walked had I, entombed, been dear.
Never did Nature, never Art, display 49

Such pleasure to thee as the members fair

That once enclosed me, now are scattered clay.
And if my death was felt to so impair

Thy highest pleasure, then what mortal thing

Should after that have made thee for it care? 54
When things fallacious dealt their first shaft’s sting,

Thou shouldst in sooth have lifted thee on high

To me, from whom deceit no more could spring.
Thou shouldst not have kept down wings apt to fly;

Waiting for further blows, or damsel slight,

Candy Go
384

J

PURGATORY. [Canto XXXI.

A young bird waits two strokes or three ; in sight

Of the full fledged, the net is spread in vain,

In vain the arrow sped upon its flight.”
As children, who in silent shame remain,

With eyes bent earthward stand attentively,

Conscious of fault, and for repentance fain; 66
So stood I; and “Since thou art pained,” said she,

“ Through hearing, lift thy beard and thou shalt know

What greater pain sight has in store for thee.”
With less resistance a strong holm lies low,

Uprooted by a wind of our own land,

Or one that from Iarbas’s may blow, 72
Than I upraised my chin at her command :

And when she for the face asked for the beard

I could the allusion’s venom understand.
But when my face was as she bade upreared,

My glance, upon those primal creatures thrown,

Saw that to rest from sprinkling they appeared ; 78
And my eyes, to scant confidence yet grown,

Saw Beatrice turned towards the beast whose mien

Unites two natures in one form alone.
"Neath her veil, and beyond the margin green,

She seemed to more her ancient self outgo,

Than she, while here, was of all others queen. 84
The nettle of remorse here pricked me so,

That of all other things the one most fit

To win my love became the most my foe.
Such consciousness upon my heartstrings bit,

That I fell vanquished ; and what then became

My state she knows who gave me cause for it. 90
But when my heart sent strength back to my frame,

O’er me I saw the lady I had found

Alone, and heard her, “ Hold me, hold ! ” exclaim.
She had led me in until the stream flowed round

My throat ; and, drawing me behind, swept o’er

The water lightly as a shuttle’s bound. 96
When I had come near to the blessed shore,

I heard Asperges me so sweetly cried,

That memory fails me, and description more.

 
ee i tc que sw 0G JE AP SERS

 

Canto XXXI.] PURGATORY. 385

The lovely lady, her arms opening wide,

Embraced and whelmed my head to such degree,

That I perforce drank somewhat of the tide ; 102
Then drew me forth, and from the bath set free,

To join within their dance the beauteous four ;

And each of them with her arm covered me.
“ Here are we Nymphs, as stars in heaven we soar ;

When Beatrice to the w n we
Had for her handmaids been ordained before. 108
We will conduct thee to her ;—yon three,

Who deeper insight than our own command,
Will point thine, the glad light in them to see.”
Such prelude made they in their singing, and
Then led me with them to the Gryphon’s breast, |
Where Beatrice, turned towards us, had her stand. 114

They said, “ See that thou give thy sight no rest;

Which to those emeralds’ presence we have brought
Thousand desires with more than flame’s heat fugit

Bound my eyes on the lucent eyes whose gaze,

Firm set, had now the Gryphon only sought. 120
ALE EY mirror the Sun’s rays,

Feng the taolold conus In toss eyes

Was beaming now in one, now other phase.
Bethink thee, Reader, what was my surprise,

When I beheld the thing itself at rest,

And in its image changing in its guise. 126
While my soul, with amaze and joy possessed,

Tasted that food which, satiate though it may,

Ever gives thirst for it increasing zest,
The other three, proof in whose gestures lay

Of their most lofty race, advanced their train,

Dancing to their angelic roundelay. 132

(i Turn, Beatrice, O turn ’—was their refrain—

“Thy holy eyes on this thy foll eal,

Who has, to see thee, steps so many ta’en. ma Yo Li
[ Of grace do us the grace that thou reveal

 

 

Thy mouth to him, so that he may discern
The second beauty which thou dost conceal.” 138
a €
386 PURGATORY. [CANTO XXXI.

O splendour of the living light eterne !

Who is he, who beneath Parnassus’ shade

Has grown so pale, or drunk so of its urn,
That would not seem his mind to overlade,

Striving to render how thou didst appear,

Where, as thou wast in open air displayed, 144
Heaven shadowed thee with its harmonious sphere !

 

NOTES TO CANTO XXXI.

ll. 2, 3.—Comparing Beatrice’s reproaches to a sword (Purg. xxx. 57),
Dante says that he had hitherto felt only its edge, but now its point. That
is, having before addressed her discourse concerning him to the Angels, she
now speaks to him direct.

ll. 14, 15.—But for observation of the movement of his lips, the word
would have been unintelligible. This is an altogether different kind of
¢¢ visible speaking ” to that mentioned in Purg. x. 95.

11. 23, 24.—7.e. to love God.

1. 25.—A metaphor from the defensive works of a fortification.

l. 42.—i.e. the grindstone blunts the edge of the weapon which it is
sharpening for the punishment of the sinner.

1. 45.—The ¢¢ Sirens.” This word probably implies a reference to the
allurements of carnal pleasure. Compare Dante’s dream of the Siren
(Purg. xix. 7-33).

1. 59.—See note to Purg. xxx. 126. This damsel is by some commen-
tators supposed to be the Gentucca of Purg. xxiv. 37: but they are clearly
wrong ; for Beatrice here refers to a past transgression of Dante’s ; whereas
he had not even heard of this Gentucca till told in that Canto that he
should meet her hereafter.

1. 62. 63.—¢ Surely in vain the net is spread in the sight of any bird”
(Prov. i. 17).

1. 72.—A south wind. The land of Iarbas is Africa (Virg. Zn. iv.
196). ;

1. 75.—The venom of the allusion consisted in the implied sarcasm that
a bearded man ought not to have transgressed as Dante had done. Compare
Purg. vii. 100-102. There was a similar allusion in Il. 61-63 supra.

1. 78.—The sprinkling of flowers (Purg. xxx. 20).

ll. So, 81.—The Gryphon, typifying the union of the two natures in
Christ.

1. 82.—1 think that ““riviera” must here mean ‘bank ” or “margin,”
and-not ¢‘ stream,” as it frequently does. For the stream was not green,
but brown (Purg. xxviii. 31).

 
Canto XXXI.] PURGATORY. 387

1. 92.—Matilda (Purg. xxviii. 40).

1. 94.—He is immersed in Lethe.

1. 98.—Psalm li. 7 : “‘ Purge me with hyssop, and I shall be clean : wash
me, and I shall be whiter than snow.”

I. 104.—The four Cardinal Virtues (Purg. xxix. 130).

1. 109.—The three Theological Virtues (Purg. xxix. 121).

1. 114.—Beatrice is still standing on the chariot.

1. 116.—The eyes of Beatrice are probably called emeralds to denote
their perfection of colour. Compare Purg. vii. 75.

1. 123.—4.c. in the divine and in the human phase (see 1. 80, 81).

1. 128, 129.—Compare Par. ii. 10-12.

1. 132.—Roundelay. The original is * caribo ; ” which, if, as I think,
¢ Danzando ”—not ‘ Cantando ”—is the true reading for the first word of
this line, must mean a song used to accompany the dance.

1. 137.—Next to the eyes, the mouth is the most expressive feature of
the face. Dante has already seen Beatrice’s eyes (ll. 118-120). In his
ascent through Paradise, he learns his progress by the increased beauty of
her glance and smile (see Par. xxi, 4-12).
 

388 PURGATORY. [CANTO XXXII.

CANTO XXXII.
THE TERRESTRIAL PARADISE.

FINAL MOVEMENT OF THE PROCESSION. THE CHARIOT
FASTENED TO A STRANGE TREE. ITS SUBSEQUENT FORTUNES.

The triumphal procession turns to the right
through the forest ; Matilda, Statius, and Dante
following behind the charviols right wheel. The
Gryphon fastens the chariot, from which Beatrice
descends, to a strange, lofty tree, destitute of foliage ;
which thereupon begins to blossom. Dante falls
asleep, and on awaking sees Beatrice seated by the
chariot on the root of the tree, surrounded by the
seven nymphs, who alone remain of the procession.
She directs him to look at the chariot, and he sees
strange things befall to and in it.

So firmly set my eyes were, and intent

To slake the longing of their ten years’ thirst,

That the other senses in me were all spent.
And walls on this side and on that coerced

Those eyes to heed not; the smile’s sanctity

So drew them to it with its net, as erst: 6
When my sight was towards the left of me

Perforce diverted by those goddesses ;

Because I heard from them, “Too steadfastly.”
And that state of the visual faculties :

Which is in eyes fresh struck by the Sun’s ray,

Reft my sight somewhat : but when it could seize 12
Once more on the less object ;—less, I say,

Compared with that, felt so exceeding bright,

Whence I was forced to turn my looks away ;—
I saw wheel on its flank towards the right

That glorious army, and a turning make,

To face the Sun and the seven flames of light. 18
As neath its bucklers, for its safety’s sake

A squadron moves, and with its banner veers,

Ere it can wholly changed formation take ;

 
 

Canto XXXII] PURGATORY.

That soldiery of the celestial spheres
Which led the way, passed on with all its train,
Ere the car swayed the pole its front uprears.
Then to the wheels the ladies turned again ;

The Gryphon moved his load with blessings stored ;

Nor did a feather shake beneath the strain.
The lady fair who drew me to the ford,
Statius, and I, on that wheel following came,
Whose orbit with the lesser arc was scored.
Thus traversing the high wood, through her blame
Who trusted to the serpent, now so lone,
| Angelic music kept our steps in frame.
A loosened arrow in three flights had flown
Perchance, as far as we had moved away,
When Beatrice stepped down. In murmured tone
I heard them, all uniting, “ Adam” say ;
‘Then they encircled a plant destitute
Of flowers and foliage throughout every spray.
Its tresses, which the more expanding shoot
The higher up they are, in groves of Ind
Would for their height be counted of repute.
“Blest art thou, Gryphon, since thou hast not thinned
With thy beak this wood pleasant to the taste;
Since the appetite by this perverted sinned.”
Thus cried the rest, around the stout tree placed ;
And the two-natured creature, ¢ Thus we do,
To keep the seed of all right surely based.”
| And turning to the pole he thither drew,
L He dragged it ‘neath the plant of widowed plight,
: And left that which was of it bound thereto.
Even as our own plants, when the mighty light
: Falls downward, mixed with that which in the rear
o Of the celesti lance bright
0 eT
: Decked if their proper-hues,-ere the Sun un yet
Se his coursers ‘neath a fresh star’s sphere ;

‘Hues an rose and more than violet

ei out upon the now reviving tree,
Whose boughs such desolation erst beset.

389

24

36

42

48

54

60
390 PURGATORY. [Canto XXXII.

I knew not, nor sung here below can be,
A The hymn which from that folk began to rise;

Nor did I bear, throughout, the melody.
If I could picture how the pitiless eyes,

Hearing of Syrinx, yielded to sleep’s sway ;

Eyes which at such cost kept too wakeful wise ; 66
As one who, painting from a model, may,

Would I sketch how I put on slumber’s yoke :

But let him try, who can well sleep portray.
I pass on, therefore, to when I awoke ;

And say a splendour rent sleep’s veil from me,

As a call, “ Rise, what dost thou?” through it broke. 72
As, at the flowering of the apple tree,

Which makes the angels for its fruit athirst,

And nuptials makes in Heaven perpetually,
In sight of Peter, James, and John rehearsed,

They, overcome, recovered at the word

By which still greater slumbers had been burst ; 78
And saw their school by dwindled number scored,

Both Moses and Elias having gone,

And change in the apparel of their Lord ;
So I, recovering, saw that kindly one

Over me standing, who before as guide

Had led my steps the river's bank upon. 84
All doubtful, “ Where is Beatrice?” I cried :

And she, “ Behold her, ‘neath the new-leaved tree,

In seated posture on its root abide.
The company that is around her see:

The rest behind the Gryphon go on high,

With sweeter and profounder melody.” 90
And if she spoke in more diffuse reply,

I know not ; for she now in sight was found

Who made me pass all else unheeded by.
Alone she sat upon the very ground,

As though left there to be the chariot’s guard,

Which I saw by the two-formed creature bound. 96
There circled her, as with a cloister’s ward,

The seven nymphs, having in their hands those lights

From Aquilo and Auster safely barred.
Canto XXXII] FURGATORY. 391

“ Here thou shalt pass brief time in silvan sights,

And endlessly be citizen with me

Of that Rome where Christ has a Roman’s rights. 102
Then, for the world’s good, which lives evilly,

Set eyes now on the car, nor fail to treat,

When back on earth, of that which thou dost see.”
So Beatrice ; and I, who to the feet

Of her commands was vowed with all my might,

Bestowed my mind and eyes where she thought meet. 108
Never descended with so swift a flight

Fire from a cloud which streams of rain distend,

Showered from the confine of remotest site,
As I beheld the bird of Jove descend

Full on the tree, and in his downward course

Not bark alone, but flowers and new leaves rend: 114
And smite the chariot with his utmost force ;

Whence it reeled, like a ship in evil case,

Which waves now starboard and now larboard toss.
Then I saw leap into the central space

Of the triumphal car a fox, no whit

Nurtured, as seemed, on any food of grace. 120
But, for its ugly sins upbraiding it,

My Lady made it turn to such a flight

As for bones destitute of flesh was fit.
Then, by the course whence he first came in sight,

I saw the eagle into the car’s chest

Descend, and leave it with his feathers dight. 126
And such as issues from a heart distressed,

A voice came out of heaven, and thus it spake:

“ How ill a freight doth thee, my bark, infest !”
Then, as it seemed, the earth asunder brake,

"Twixt both wheels ; and a dragon thence I saw

Dart up, and with his tail the chariot rake. 132
And, as a wasp will its sting backward draw,

He dragged the floor out with his tail malign,

In part ; and went off joyful at the flaw.
‘That which remained, as earth with herbage (sign

Of soil prolific), with the plumage (gift

Perchance from chaste intention and benign) 138
 

392 PURGATORY. [Canto XXXII.

Covered itself, and in a time so swift
The covering o’er both wheels and pole had run,

That ’twixt the lips a sigh keeps longer rift.

‘The holy structure— this transforming done—
Throughout the parts of it put heads forth, three
Above the pole, and in each corner one. 144

The first had horns such as might oxen’s be ;

: SL ie :
Never did eye yet such a monster see.

Secure as is a fortress seated o’er
A lofty mount, I saw sit on it, fain
To cast quick glances round, a shameless whore. 150

And, so that she might not from him be ta’en,
I saw a giant at her side stand nigh.
These kissed each other ever and again.

But she no sooner turned her lustful eye
Roving on me, than that fierce paramour
His blows on her from head to feet let fly. 156

Then with suspicion filled, with anger sore,

He loosed and drew the monster through the wood,
So far, that this alone, against the whore
And the new beast, as buckler to me stood.

 

NOTES TO CANTO XXXII

1. 2—Beatrice died in 1290 (see note to Purg. xxx. 124).

11. 3-6.—His eyes could not be drawn off from the direct contemplation
of Beatrice.

1. 8, 9.—The “goddesses” are the three Theological Virtues, who,
being on the right of the car, were on Dante’s left as he faced it. They
exclaim that he is looking too steadfastly at Beatrice.

1. 13.—The ‘less object” is the procession illuminated by the light
from the seven candles, which was small in comparison to the exceeding
brightness of Beatrice.

11. 29, 30.—They followed the right wheel of the car, which described
a less orbit than the left, as the procession was moving toward the right
(1. 16). :

1. 36. — Beatrice now descends from the car.

\ 1. 38.—This is the tree of the knowledge of good and evil (see Purg.
Canto XXXII] PURGATORY. 393

xxiv. 116). Secondarily, it figures the Roman Empire. In this and the
following Canto the two meanings are often mixed up.
ll. 41, 42. —
‘“ Quos Oceano propior gerit India lucos,
Extremi sinus orbis : ubi aera vincere summum
Arboris haud ulle jactu potuere sagittee.”
Virg. Georg. ii. 122-124.

1l. 43, 44.—This is probably an allusion to Christ’s obedience to the
Roman Empire ; as indicated by His command to render unto Caesar the
things that were Caesar’s.

Il. 49-51.—The pole of the chariot probably represents the cross of
Christ, which according to an old legend was made of the wood of the tree
of knowledge. In a secondary sense, the chariot, left bound to the tree,
represents the union of the Church, which the chariot symbolizes, and the
Empire.

1l. 52-54. —The mighty light ts of Ses Belin h andes
celestial Roach is that of Aries. he meaning, therefore, is, ‘‘ When the
Sun is in Aries.” The roach, as being a shiny fish, is here used to represent 7
the constellation Pisces.

1. 58.—These hues perhaps represent the blood of martyrs.

11. 64-66.—¢¢ The pitiless eyes ” are those of Argus, who had a hundred,
two only of which were asleep at one time. On this account Juno set him
to keep watch over To, whom Jupiter had changed into a heifer. Jupiter,
however, sent Mercury to kill him ; which he did, after first lulling all his
eyes to sleep by chanting to the lyre the story of the amour of Pan and
Syrinx. |

1l. 73.—The apple tree is our Saviour. ‘As the apple tree among the
trees of the wood, so is my beloved among the sons” (Song of Solomon
il. 3). By its flowering is meant the Transfiguration.

1. 78.—By greater slumbers ” the sleep of death is meant. The allu-

“sion is to the raising to life of Lazarus and the daughter of the ruler of the
synagogue.

1. 82.—The kindly one is Matilda.

11. 86-90.—Christ, at His departure, leaves the Church, protected by
Theology, under the shadow and care of the Empire.

11. 97, 98.—Theology is aided by the Cardinal and the Theological
Virtues, in whose hands are now placed the seven gifts of the Spirit (Purg.
xxix. 50, note).

1. 99.—Aquilo and Auster. Latin names for the north and the south
wind, respectively.

1. 102. —Compare Purg. xxvi. 128, 129.

1. 112-117.—The eagle’s assault upon the chariot symbolizes the perse-
cution of the Church by the Roman Emperors before Constantine.

1. 119.—The fox denotes the early heretics.

1l. 124-126.—This refers to the dotation of the Church by Constantine
(see note to Inf. xix. 115-117).
394 PURGATORY. [CANTO XXXII.

11. 128, 129.—The voice is that of St. Peter. It is a common figure to

speak of the Church as his bark (see Par. xi. 119, 120); which here, how-
“ever, is a somewhat inappropriate designation for the chariot.

1. 131-135.—The dragon is generally interpreted to be Mahomet.

11. 137-141.—The further plumage, with which the chariot covers itself,
refers to the gifts of Constantines successors to the Church. Dante was
strongly opposed to this aggrandizement of the Church in things temporal.
Compare, with 1. 138, Inf. xix. 115-117 ; Par. xx. 55-57.

11. 143-147.—The meaning of these heads and horns is very doubtful.
Some, as Bianchi, think that the seven heads are the seven deadly sins ;
the three with two horns apiece being Pride, Anger, and Avarice, which
are injurious both to the sinner himself and to his neighbour ; and the four
with a single horn each, Gluttony, Envy, Sloth, and Lust, which injure
himself only. Others regard the seven heads as the seven sacraments, and
the horns, which are ten in all, as the ten commandments. This interpre-
tation makes the present passage tally with Inf. xix. 109, 110 (see the note
there). On the other hand, Dr. Barlow (‘‘Study of the Div. Com.”
p- 301) says, ‘¢ We may well understand by these heads and horns, not the
seven deadly sins, much less the seven sacraments, but the States and
Provinces which the Curia Romana, or the Lupa” (Inf. i. 49) “took to
itself.” The territorial aggrandizement of the Church has already, how-
ever, been symbolized by the plumage of the chariot.

In this conflict of opinions, nothing seems certain except that the
number of the heads and of the horns was evidently suggested to Dante by
Rev. xvii. 3.

ll. 148-153.—The Giant is undoubtedly King Philip IV. of France
(Philip the Fair). The whore is generally explained to be Pope Boniface
VIII. Apart, however, from the probability that Dante’s reverence for
the Keys (Inf. xix. 100, 101) would have deterred him from subjecting any
individual Pope to such a comparison, I think that Bianchi’s reasoning is
conclusive to show that this interpretation is erroneous. He points out
that in 1. 158 the Giant is said to draw the chariot, with the whore in it
(I. 160), through the wood. All the commentators rightly refer this action
to the transfer of the Papal See from Rome to Avignon ; which, however,
did not happen till 1305, two years after the death of Boniface, and in the
time of his successor, Clement V. Moreover, the cudgelling given by the
Giant to the whore cannot refer to the maltreatment of Boniface by Philip
IV. at Alagna, in 1303, which caused the Pope’s death ; for Dante has already
dealt with, and censured, that deed, in Purg. xx. 85-96. Lastly, in Purg. xxxiii.
43-45, the death of the whore is prophesied, as to come from some heaven-
sent DUX, or Leader, who will slay the Giant also. This is inconsistent
with the explanation that the Giant’s attack caused her death. I, therefore,
am entirely of Bianchi’s opinion that another meaning must be sought for
the whore ; and that the most probable is that she stands for the Curia
Romana, ze. the temporal authority of the Popes; the same which in a
secondary sense was figured by the wolf of Inf. i. 49 (see the note
there).

 

 
Cm Rom ana Le e IV. when he suspend it of preferring other

ances to nis, |

1. 158.—This alludes to the transfer of the Papal See to Avignon oh
the note, supra, to 11. 148-153). It took place at the instigation of Philip
1V.; to > whom Pope Clement V. owed “his election (Inf. xix. 83-87).

 
306 PURGATORY, [Canto XXXIII.

CANTO XXXIII.
THE TERRESTRIAL PARADISE.

BEATRICE INTERPRETS THE EVENTS JUST WITNESSED.
LED BY MATILDA, DRINKS OF EUNOE.

Beatrice moves on, preceded by the seven Virtues,
and followed by Matilda, Dante, and Statius. She
explains the meaning of the sights just witnessed.
At midday they reach a fountain, the common source
of Lethe and Eunoe ; which are seen to issue from it.
Matilda, at Beatrice's command, leads Dante and
Statius to drink of Eunoe. Dante then feels himself

\ purified, and fitted for ascent to heaven.

Deus, venerunt gentes ; now the three,

Now the four ladies in alternate course,
Weeping began this dulcet psalmody.

And Beatrice, sighing from compassion’s force,
At hearing them showed such emotion’s trace,
That Mary hardly changed more at the cross.

But when the other virgins gave her place
For speech, upon her feet uprisen she
Replied, with fire’s hue mantling in her face,

Modicum et non videbitis me ;

Et iterum, loved sisters, I aver,
Modicum et vos videbitis me.

Then she sent all the seven in front of her; °
And after her, by merely beckoning, set
Me, the sage still left, and the dame astir.

So she moved on, and her tenth step not yet,
As I believe, had on the ground been traced,
Before her glances with my glances met.

DANTE,

12

18

And with calm aspect, “ Come in such more haste,”

She said, “that, if I hold discourse with thee,
Thou mayst for listening to me be well placed.”

 

|
|
Canto XXXIIL] PURGATORY. 397

When I was at her side, as bound to be,

‘“ Brother,” she said, “why dost not nerve thee for

“Inquiry now, in coming on with me?” 24
As befalls those in whom too reverent awe,

When they before their betters speak, is found ;

Who to their teeth no living accents draw ;
It happed to me, that without perfect sound

I commenced, “ Lady, you my need have read,

And know that which may to its good redound.” 30

And she to me, “ Of bashfulness and dread

I will that thou from henceforth riddance make ;

And no more speak words like a dreamer’s said.
Know that the vessel which the serpent brake

Was, and is not ; but let him, whose the blame,

Think that God’s vengeance at no sop can quake. 36
The eagle shall not have an heirless name

For aye, who left his plumes upon the car,

Whence it first monster and then prey became.
For, surely seeing them, I say there are

Stars near already, bringing on the day,

Secure from every shock and every bar ; 42
When a Five Hundred, Ten, and Five, shall slay,

Godsent, the thievish wanton one and him,

The giant, who with her is gone astray.
And if my speech, dark and devoid of glim,

Like Sphinx and Themis, should thee less persuade,

Rendering the intellect, as they did, dim ; 48
Yet shall the facts soon, like the Naiads, aid

In solving this enigma hard to read,

Without harm done to either flock or blade.
Note thou, and even as from me proceed

These words, teach them to those who, living, share

That life wherein they do but deathward speed. 54
And make it, when thou writest them, thy care

Not to conceal in what plight thou wast shown

The plant that here has been now twice stripped bare.
Whoever plucks or robs this of its own,

By blasphemy of deed does God despite,

Who made it holy for His use alone. 60
398

PURGATORY. [CANTO XXXIII.

For biting that, in pain and yearning plight

The first soul, upwards of five thousand years,

Craved Him who punished on Himself the bite.
Thy reason slumbers if this plant appears

So high, without some special cause assigned

For this and the inverted crest it rears. 66
And had not thy vain thoughts been, round thy mind,

As Elsa’s waters, and their pleasure grown

Like Pyramus to the mulberry tree in kind ;
By circumstances such as these alone

God’s justice in prohibiting the tree

Would unto thee have morally been known. 72
But since thine intellect is, as I see,

Turned into stone and with stone’s colour dyed,

So that the light of my speech dazzles thee ;
I will that, if not written, it may bide

Painted and borne within thee, for the cause

Men bring a staff back with palm round it tied.” 78
And I, “As wax from a seal’s impress draws

A figure that it changes not, so I

Have my brain moulded now to all thy laws.
But wherefore soars thy longed-for speech so high

Beyond my sight, that I but lose it more,

The more that to attain to it I try?” 84
“ That thou mayst know the school which thou of yore,”

She said, “hast followed, and mayst see how far

Its doctrine can pursue my speech’s lore :
And see that your and the divine path are

As widely severed as Earth’s distant lot

From the heaven that loftiest whirls its rapid car.” go
Wherefore I answered, “ I remember not

That ever I estranged thyself from thee ;

- Nor am I conscience-stung for such a blot.’

“If thou art lacking in thy memory,”

Smiling she answered, “ call back to thy mind

How thou hast drunk of Lethe recently. 96
And if smoke proves that there is fire behind,

"Tis clear from such oblivion to conclude

That fault had made thy will elsewhere inclined.

 

i
2
I
3
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3
Canto XXXIII.] PURGATORY.

My words shall of a truth be henceforth nude,
So far as shall be fitting that I show
Their import to thy vision still so crude.”

And more refulgent and with steps more slow
The Sun held the meridian circle’s span,

Which varies with the aspects to and fro ;

When halted, as one halts who in the van
Before a squadron for its escort goes,

If in his track his eyes some new thing scan,

The ladies seven at a pale shadow’s close;

Such as, ‘neath branches black and leafage green,
An Alp upon its frigid waters shows.

In their front Tigris and Euphrates seen
Seemed issuing from one fount, and then to part
Reluctantly, as though they friends had been.

“ O thou that mankind’s light and glory art,

What stream is this whose waters from one source
Here flowing, on self-sundering courses start ? ”

To such prayer I was answered, “ For discourse
Of this, entreat Matilda.” Here replied,

As one who seeks to take from blame its force,

The lady fair, “ This, and more things beside,

I told him ; and am sure that such they were

As Lethe’s waters had not power to hide.”
And Beatrice, “ Perchance a greater care,

That oft-times can of memory deprive,

Has tended his mind’s vision to impair.

But see where Eunoe’s streams their source derive.
Lead him thereto ; and, as thou hast the use,
The virtue now half-dead in him revive.”

E’en as a noble soul makes no excuse,

But forms its own will to another’s mould,
When signs divulge to what it would induce ;

So, when she grasped and had me in her hold,
The lady fair moved and to Statius said,

With lady-like grace, “ Come where he is told.”

Reader, were longer space before me spread,

For writing, I would sing if but in part

The sweet drink which would ne’er have surfeited.

399

102

108

114

120

126

132
400 PURGATORY. [CANTO XXXIII.

But since the whole pages destined to impart
This second Canticle, with fulness teem,
No further lets me go the rein of art.
I came again from the most holy stream,
Remade like plants, ere time their newness mars,
Renewed with foliage of the freshest gleam, 144
Pure and disposed for mounting to the stars.

 

 

NOTES TO CANTO XXXIII.

1. 1-3.—The Cardinal and the Theological Virtues chant, in alternate
verses, Psalm Ixxix., applying it to the misfortunes of the chariot, z.c. the
Church.

1. 10-12.—The words of Christ to the disciples : “A little while, and
ye shall not see me: and again, a little while, and ye shall see me” (St.
John xvi. 16).

1. 15.—The sage still left is Statius ; the dame, Matilda.

11. 34, 35.—Taken from Rev. xvii. 8: ‘The beast that thou sawest
was, and is not.” The allusion probably is to the enfeebled condition of
the Papal See after its translation to Avignon (Purg. xxxii. 158). The
“serpent” is the “dragon” of L 131 of that Canto.

1. 36.—No human device can baffle the vengeance of God. The allu-
sion is to the belief then current in Florence, that if a murderer could
within nine days after his crime eat a sop dipped in wine upon the grave of
his victim, he would be safe from the vengeance of his family, which in the
Middle Ages was regarded as a duty on their part (see, as to this, Inf.
xxix. 31-33). The dead man’s relatives used to keep watch over his grave,
to prevent the murderer from performing this expiatory rite.

1. 37.—Dante regarded the then Emperor, the ‘‘ German Albert” of
Purg. vi. 97, as no emperor at all, because he had abandoned Italy. The
eagle was, in that view, heirless, at the time of the action of the Poem.

1. 43-45.—Five Hundred, Ten, and Five, in Roman numerals are
DXV; and the general interpretation is, that these letters are to be
transposed into DUX = Leader. Who this Leader is, who is to be the
slayer of the whore and the Giant, is, however, very doubtful. Some think
that they find him in Can Grande della Scala of Verona; others that he
is Henry of Luxemburg, the Emperor who succeeded Albert, and is
glorified by Dante in Par. xxx. 133-138. But Dante there says of him
(11. 137, 138) that Italy was not disposed to avail herself of his good offices.
I have expressed my own opinion on this subject in the note to Inf. i. 101,
gv. Dante no doubt takes this style of prophecy from that of the Number
of the Beast, in Rev. xiii. 18.

 
Caxro XXXIIL] PURGATORY. 401

11. 46-51.—These lines were evidently suggested by the following, from
Ovid. Metam. vii. 759-762 :—

¢¢ Carmina Laiades non intellecta priorum
Solverat ingeniis ; et preecipitata jacebat,
Immemor ambagum vates obscura suarum,
Scilicet alma Themis ; nec talia liquit inulta.
Protinus Aoniis immissa est bellua Thebis ;
Cessit et exitio multis : pecorique, sibique,
Ruricole pavere feram.”

¢ Lajades” in the first of these lines, and ¢“ Solverat” in the second, are
emendations by Heinsius for ‘“ Naiades” and ‘“solvunt ” respectively ; the
old erroneous readings which misled Dante. ¢‘ Laiades” is (Edipus, the
son of Laius. The Naiades were nymphs of the woods, not solvers of
enigmas ; and the commentators who assert that they were the latter do
not prove their case.

1. 57.—The tree was stripped, first, by the Eagle, and secondly by the
Giant (Purg. xxxii. 112-114, 158).

Il. 61-63.—Adam’s punishment for eating of the tree of knowledge is
adduced as a warning against intermeddling with the tree of Empire (see
note to Purg. xxxii. 38). The time here stated to have passed between the
fall of Adam and the Redemption, agrees with Adam’s own statement to
Dante, in Par. xxvi. 118-123, that it was 5232 years.

1. 65, 66.—See the description of the tree in Purg. xxxii. 38-42.

1. 67-72.—The waters of the Elsa, a little stream in Tuscany, were
said to petrify anything steeped in them. And the mulberry was white until
the blood of Pyramus stained it vermilion red (Purg. xxvii. 37-39). The
meaning, therefore, is that Dante would have perceived God’s justice in
interdicting the tree of knowledge, had not his vain thoughts hardened his
mind, and by their indulgence destroyed its purity.

1. 74.—1 adopt the reading “in petrato tinto.” It is more probable
that Dante would follow up the allusion to a transformation into stone, by
making it include the assumption of a stone’s colour, than that he would
have mentioned such an abstract notion as the colour of sin—the variant
being, ‘in peccato tinto.” There is, however, this to be said for that
reading ; that he has just referred to a change of colour from white to red,
and that this may have suggested to him the words of Isaiah (i. 18):
¢ Though your sins be as scarlet, they shall be as white as snow ; though
they be red like crimson, they shall be as wool.”

1. 76-78.—i.e. 1 will that thy memory may retain my words, for the
same reason that palmers bring back their staff bound with palm : viz., to
show that thou hast been here ; just as they thus show that they have been
in the holy land.

11. 79, 8o.—Compare Purg. x. 45; xviii. 38, 39; Par. i. 41, 42.

11. 88-9o.— Compare Isaiah lv. 8, 9.

1. 98, 99.—As Dante, after drinking of Lethe, had forgotten the
estrangement of his mind from Beatrice, this oblivion proved that such

2:0
402 PURGATORY. [CAnto XXXIII.

estrangement was a fault ; since Lethe takes away the recollection of faults
only (Purg. xxviii. 128).

11. 103, 104.—The Sun in the meridian is at the height of his splendour,
and appears to move more slowly than when lower in the sky, as the
shadows which he then causes do not perceptibly vary in length for some
time. It is now midday on the fourth and last day spent in Purgatory.

1. 112, 113.—Euphrates and Tigris, two of the rivers which watered
the Terrestrial Paradise, are here used for Lethe and Eunoe.

1. 119.—Matilda (see note to Purg. xxviii. 40) had not been mentioned
by name before.

1I. 121, 122.—Matilda had told Dante of, among other things, both
Lethe and Eunoe, and that they sprang from one source (Purg. xxviii.
121-132).

1. 124.—The ‘‘ greater care” was his meeting with Beatrice and under-
going her reproaches. For the expression, compare Purg. xix. 93.

ll. 139-141.—Each Canticle, or Division of the poem, was to consist of
thirty-three Cantos—for the first Canto of the Inferno is to be regarded as
prefatory to all the three Divisions ; and the end of the thirty-third Canto
of this second Canticle being now reached, Dante’s art compels him to
conclude.

1. 145.—His art also constrained him to end each Canticle with the
word *¢ stars.”

 

i

 

 

 

i
I
i

 
 
 
{ 403)

ITINERARY OF PARADISE.

DANTE supposes the Earth to be fixed and immovable, and
surrounded by the spheres of Air and Fire ; beyond which, nine
heavens go round it in circular and concentric orbits ; the orbits
increasing fo ony ood fp Lessens lnswitmess of sis, ape
further they are from the Earth, and consequently the nearer to
the ne heaven, covering all the rest, and itself
immovable, which i ’s visible presence. Soaring with
Beatrice rT A A from one to the
other of these heavens, beginning with that of the Moon,.by an
~~ .
imperceptible flight ; their progress bei dicated by the increas-
ms UL ti blessed spirits)
who appear to him in the respective planets which influenced their
dispositions and conduct during life ; but all of whom have the
same fruition of happiness as the greatest Saints. And, finally, in
the Empyrean, he catches a glimpse of the glory of the Eternal
Trinity.

The ten heavens, and the Spirits seen in them, are as set forth
on the next page.

To complete Dante’s system, the correspondences which he
traces between the different Sciences and the several heavens are
added, from his Convito (ii. 14).

 
{ 406 )

 

 

THE HEAVENS.

THE SPIRITS.

‘THE CORRESPONDING
SCIENCES.

 

>

II.

IIT.

IV.

VI.

VIL

VIII.

IX.

IT.

THE MooN.

Cantos ii. 3I to
v. 90.

MERCURY.

Cantos v. 91 to
end of vil.

VENUS.
Cantos viil., ix.

THE SUN.
Cantos x. to xiv.
81.

. MARs.

Cantos xiv. 82 to
xviii. 57.

JUPITER.

Cantos xviii. 58
to end of xx.

SATURN.

Cantos xxi.
xxil. 105.

to

THEFIXEDSTARS
—GEMINI.

Cantos xxii.
to xxvii. 96.

THE PRIMUM
MOBILE.

Cantos xxvii. 97
to end of xxix.

106

. THE EMPYREAN.

Cantos to

xxxiii.

XXX.

 

I. Defaulters in
keeping holy
VOWS.

II. Active pursuers
of Fame and
Honour.

III. Lovers.

IV. Theologians and
Fathers of the
Church.

V. Christian
‘Warriors.

VI. RighteousRulers.

VII. Contemplative
Spirits.

VIII. The Host of The
Triumph of
Christ.

IX. The Angelic
Hierarchies.

X. God's visible pre-
sence ; and all
the Redeemed.

 

(A) Sciences of the
Trivium.

I. Grammar,

 

II. Dialectics.

III. Rhetoric.

(B) Sciences of the
Quadrivium.

IV. Arithmetic.
V. Music.
VI. Geometry.

VII. Astrology.

(End of Sciences of the
Quadrivium.)

VIII. Physics and
Metaphysics.

IX. Ethics.

X. Theology.

Tm
 

{ a7 )

NOTE ON THE TIME SUPPOSED TO BE
SPENT BY DANTE IN PARADISE,

THE last mention of time in Purgatory is in Canto xxxiii. 103, 104.
It was then midday, just as Dante arrived at the common source
of Lethe and Eunoe. In Paradise, there is scarcely any reference
at all to the passage of time ; probably because such considera-

tions would be out of place in it. However, in Canto i. 43, it is

said that the Sun had just risen upon the Terrestrial Paradise i

when Beatrice and Dante began their ascent from it. The ascent
from heaven to heaven is described as being of inconceivable
pp reaching the Eighth Heaven—that of the fixed
“Stafs — Beatrice bids him look down upon those which he has
already traversed. He does so, and describes their appearance
as thus seen, and that of the Earth ; which, he says, was fully in
his sight (Canto xxii. 127-154). In Canto xxvii. Beatrice again
tells him to look down. He proceeds to describe the parts of the
Earth which were now visible to him, and (Ill. 85-87) says that he
should have seen more 6f it towards the East than the shore of
Pheenicia, but that the Sun had set there. This is practically the
same thing as saying that it was then sunset at Jerusalem. Conse/
quently, it must have been sunrise at the Terrestrial Paradise—the

antipodes of Jerusalem. The time of day, therefore, was the same
as that at which he began his ascent to Paradise. In other words,
either a complete day of twenty-four hours, or two or more such
days, had elapsed since then. I think we must assume that but
one day had passed—for-the-various ascents are described as
occupying no time at all (Canto x. 37-39) ; and rapid progress is
the key-note of the whole Tarrative.—Fwo-more heavens still
remained to be visited after this; but we may assume that the
further time thus occupied was inappreciable.

Il
 
PARADISE,

 

CANTO I
THE ASCENT TO PARADISE BEGUN.

BEATRICE EXPLAINS IT.

Beatrice, whom Dante imitates, looks steadfastly at
the Sun. He then turns his gaze upon her. They

begin to ascend through the air and the sphere of Jire
to She first heaven, Beatrice explains how this
ascent 1s possible jor hint.

His glory, who moves all things, penetrates
The Universe, and with more splendour bright
In one part shines ; and elsewhere less dilates.

In the heaven which takes most largely of His light,
Was I, and saw things to recount which o’er
Power and skill fail one come down from that height ; 6

For, nearing that which its desires adore,

Our intellect sounds depths which memory
Cannot by any retrospect explore.
Yet so much of the realm of sanctity,
As I could treasure up within my mind,
Shall now be matter for my poesy. : 12

For this last labour, O Apollo kind,

Make me such vessel of thy worth as thou

For boon of thy loved laurel fit mayst find.
Thus far Parnassus with a single brow

Sufficed for me ; but here I need the two,

For entering on the lists that wait me now. 18
PARADISE. [CaNTo I.

Plant in my breast thy inspiration true ;

As when thou off from Marsyas didst rend

The covering sheath wherein his members grew.
Virtue Divine, thyself to me so lend,

As that the shadowy impress in my head

Of the blest realm may in clear words be penned.
Then shalt thou see me to thy loved tree led,

And crown myself with those leaves therewithal,

My worth for which thou and the theme have bred.

So seldom, Father, are they culled at all,
For Casar’s or for poet's victor bays,
(Such fault and shame on human wishes fall),

That the Penéian foliage should raise
Gladness in the glad Delphic deity,

When any feels the thirst that it allays.

Small spark the cause of mighty flame may be ;
With better voices some may chance to pray
For Cirrha’s answer, coming after me.

Through diverse passages the world’s lamp’s ray
Dawns upon mortals ; but from that which blends
Four circles with three crosses on its way,

With better course and better star it wends
Conjoined, and gives a temper and a seal
To the world’s wax, more shaped to its own ends.

That passage had begun there to reveal
Morn, and bring night on here ; to turn all-white
That hemisphere, dark gloom to this to deal ;

When I saw Beatrice with steadfast sight,

As, leftwards turned, she gazed upon the Sun,
Fixed, more than ever eagle’s, on its light.

And as a second ray is wont to run
Forth from the first, and up again to rise,

Like pilgrim wishing his return begun ;

Thus, as her action, let in by the eyes
Upon my fancy, gave to mine its tone,

I eyed the Sun beyond our wonted wise.

Our power has there allowed it much, unknown
To its achievement here ; thanks to the place
Made for the human species as its own.

24

30

36

48

54

 
Canto 1] PARADISE, 411

I bore it not for long, nor such brief space,
But that I saw it casting sparks around
Like iron that molten comes from fire’s embrace. 60
And day to day seemed, on a sudden, bound
In junction, as though He that hath the might
With yet another Sun the heaven had crowned.
Stood Beatrice, with her eyes’ rooted sight
Fixed on the eternal wheels ; and inwardly
I, whose glance turned to her and left the height, 66
Became such, as her aspect beamed on me,
As Glaucus, when the herb’s taste made him mate
With the other gods of the sea company.
To signify in words transhuman state
“Were Iiopeless ; let the example then requite
Him whom the experience may, through grace, await. 72
If I was only what of me Thy might
Did last create, O Love, who rul’st the sky,
Thou know’st, who didst exalt me with thy light.
When the wheel that Thou makest ever ply,
Through yearning for Thee, with sweet tones by Thee
Tempered and measured, sounded to me nigh, 78
So much of heaven then kindled seemed to me
Ty the Sun's Name, ol Hover Fal Gr Seam
Made a lake’s waters swell in such degree.
The novel sound, and the lights dazzling beam,
Kindled desire to have their reason shown,
Such as I ne'er felt with such zest extreme. 84
Whence she, who knew me as to myself known,
To calm the trouble that disturbed my mind,
Before my lips could question, oped her own ;
And began : “Thou’rt to dulness self-inclined,
By false imagination ; hence to what
Thou wouldst see couldst thou shake it off, art blind. go
On earth, as thou believest, thou art not ;
But lightning, flying from its proper site,
Neer ran as thou revertest to that spot.”
Although divested of my first doubt quite,
By the brief words from her lips smiling sent,
A new one’s meshes held me still more tight. 96

 

 
412 PARADISE. [CANTO I.

And I said, “I could rest at first, content,
From a great wonder ; but now wonder why
Above these bodies light I make ascent.”
Whence she, when she had heaved a pitying sigh,
Fixed on me, with a mother’s look of care
For a delirious child, her tender eye ; 102
And began : “All things in an order share
Among themselves, which is the form wherein
The Universe is made God’s mien to wear,
The highest creatures see the print therein
Of that eternal worth which is the end
That the law treated of is made to win. : 108
In the order that I say, all natures tend,
As they are different in destiny,
More or less near to their first source to wend.
Whence they move o'er existence’s vast sea
To different ports; and there is given to each
Instinct to carry it where it should be. 114
This makes the fire to lunar ambits reach ;
This is in mortal hearts the motive force ;
This keeps the earth compact and safe from breach.
Nor only creatures that have no resource
Of intellect, are shot forth by this bow,
But those who love and reason as of course. 120
The Providence that orders all things so,
Makes that heaven ever tranquil with its light,
Wherein revolves that which doth swiftest go :
And thither now, as to a destined site,
Is bearing us the virtue of that string,
Which at a joyous mark aims all shafts right. 126
"Tis true that, as the form which Art would bring
In being, oft does not accord with Art’s
Intent, which matter lags in answering ;
So from this course the creature too departs
Sometimes, that, albeit thus impelled, has power
To swerve, and in a new direction darts 132
(As fire may from a cloud be seen to shower),
If the first impetus that stirs its flight
Is wrested earthwards in false pleasure’s hour,

 

a

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Canto 1] PARADISE. 413

Thou shouldst not marvel more, if I judge right,

At thy ascent, than at a stream whose flow

Falls to the bottom from a mountain height. 138
"Twould be a marvel in thee if, with no

Incumbrance, thou hadst sat in a low place,

Like live fire taming down to earth its glow.”
Then she again turned towards the heaven her face.

 

NOTES TO CANTO I.

1. 1.—Compare Purg. xxv. 70; Par. xxiv. 130-132. ;

1. 4—The tenth and last heaven, the Empyrean, is the one that ““ take
most largely ” of God’s light ; being that of His visible presence. It is
reached in Canto xxx.

1. 5, 6.—“I knew such a man, (whether in the body, or out of the
body, I cannot tell: God knoweth;) How that he was caught up into
paradise, and heard unspeakable words, which it is not lawful for a man
to utter” (2 Cor. xii. 3, 4).

1. 16, 17.—Bianchi thinks that Dante here implies that hitherto the
Muses, who dwelt on one brow of Parnassus, have sufficed to inspire him ;
but that he now needs also the aid of Apollo, who inhabits the other. It
is a fact that hitherto he has invoked the Muses only; as in Inf ii. 7; °
xxxij. 10; Purg. i. 7-12. And in Par. ii. 8, 9, he declares himself under
the guidance both of the Muses and of Apollo.

11. 20, 21.—Dante here sets before his mind the fate of Marsyas, who
contended against Apollo ; just as, in Purg. i. 10-12, he recalls that of the
Pierides, who were changed into magpies for vieing with the Muses. In
each case he prays that he may be gifted with the same resistless power of
song as that which vanquished these pretenders.

1. 36.—Cirrha, a town near Delphi, is here used to indicate the Delphic
oracle.

11. 37-39.—The point of intersection of the three Circles of the Equator,
the Ecliptic, and the Equinoctial Colure, is at the first point of Aries ;
which sign being on the horizon at the vernal equinox, the circle of the
horizon then also intersects the other three. By their intersection they
form three crosses.

1. 40.—The “better star ” is Aries.

1. 43.—“ The passage” is here put for the Sun, which makes it.

11. 43-45.—The last mention of time was in Purg. xxxiil. 104, when it
was midday. It can hardly be that the present passage can refer to that
hour ; for its plain meaning is that day was now dawning on Purgatory,
and night beginning on the inhabited Earth at its antipodes. But if so, a
414 PARADISE. [Canto I.

night must have been passed by Dante in the Terrestrial Paradise, after he
had drunk of Eunoe.

11. 49, 50.—The ray of reflection springs from the ray of incidence, and
goes upward at the same angle. Compare Purg. xv. 16-21.

1. 57.—Compare Purg. xxviii. 77, 78, 92, 93.

1. 65.—The eternal wheels are the revolving heavens. Compare Purg.
xix. 62, 63.

1. 68.—Glaucus was a Beeotian fisherman, who, observing that the fish
which he caught revived by being laid upon the grass, and leapt back into
the sea, tasted the grass himself, and was thereupon impelled to leap in
also. He was then made a sea-god. The application of the story is that
Dante, beholding the divine aspect of Beatrice, finds a taste for divine
things arise in him.

1. 70.—The ascent towards the first heaven now begins.

1. 71.—* The example” is that of Glaucus.

11. 73, 74.—Dante doubts whether he was still in the body, or only in
the spirit. Compare 2 Cor. xii. 3. The spirit is the part of man which is
created last (see Purg. xxv. 67-75).

1. 76.—The heavens were supposed to be kept rolling ceaselessly by
fervent desire after God ; and the nearer they were to God’s presence the
faster was their revolution. Hence the Primum Mobile, the ninth and last
of the revolving heavens, being the nearest to the Empyrean, or heaven of
God’s visible presence, is the swiftest of all (post, 1. 123; Par, xxvii.
99).

11. 77, 78.—This is the Platonic doctrine of the harmony of the Spheres.

1. 79.—The Sphere of fire is reached.

1. 92.—This Sphere is the ¢“ proper site” of lightning. It extends as
far as the Moon (gost, 1. 115).

1. 101.—The light bodies through which he is ascending are air and fire.

11. 103-105.—The unity of form impressed upon the Universe makes it
like God, who is One.

1. 106.—The highest creatures are either the Angels, or, perhaps, those
possessed of both love and reason (I. 120).

1. 108.—The law treated of is the law of one order pervading all
things.

1. 111.—The first source of all natures is God.

1. 115.—See note to 1. 92 ; and Purg. xviii. 28-30.

1. 117.—The force of gravity is here referred to as the instinct of the
Earth ; just as upward motion is the instinct of fire (1. 115).

1l. 118-120.—By “the bow” is meant the instinct which bears along
all natures on their destined course (Il. 109-111). Compare Par. viii.
103-105.

1l. 121, 122.—The Empyrean, the motionless heaven of God’s visible
presence, is that in which revolves the heaven of the Primum Mobile ;
which, as next in proximity to it, is the swiftest of the moving heavens
(ante, 1. 76 and note).

1. 125.—The metaphor of the bow is continued.

 

i
]
ts | natural ete for ascent a 115), so the creature may be diverted
its impulse towards good.

 
 

416 PARADISE. [CaNTo II

CANTO II.
HEAVEN 1.: THE MOON.
ITS DARK SPOTS ARE EXPLAINED BY BEATRICE.

Beatrice and Dante, gazing on each other, reach
the Moon, and are received into its substance. He
inquires the reason of the dark spots upon it ; in ex-
plaining which, she refutes his conjecture that they
were caused by the rarity and density of different
portions of the planet.

O VE, who, following in slight bark, have gone,

Anxious to listen, in my vessel's track,

That onwards in the voyage of song is borne,
Here for revisiting your shores turn back ;

Launch not upon the deep, lest unawares,

In losing me, you should all guidance lack. 6
Water I cross, o’er which as yet none fares;

Minerva breathes, Apollo guides my rhyme,

And the nine Muses point me out the Bears.
Ye other few who have outstretched in time

Your neck to Angels’ bread, which they who reap

Gain here a life not satiate though sublime, 12
You may well launch upon the briny deep

Your vessel, as my furrow you pursue,

Along the waves that backwards level sweep.
Those who to Colchos passed, a glorious crew,

When they saw Jason to a ploughman turned,

Felt not amazement such as ye shall do. 18
The innate thirst that evermore has yearned

For the realm in God’s image, bore us on,

Almost as swift as heaven’s course is discerned.
Beatrice gazed upwards, and I her upon;

And in the time wherein a bolt might spring,

Loosed from the notch, until its mark was won, 24

 
Caro TL] PARADISE. 417

I saw myself come where a wondrous thing

Drew to itself my sight ; and therefore she

From whom my care could have no covering,
Said, turning looks as glad as fair on me:

“ Direct to God with gratitude thy mind,

Through whom conjoined with the first star are we.” 30
Meseemed a brilliant cloud of massive kind,

Solid, and polished as a diamond bright

Whereon the Sun strikes, then around us twined.
The eternal pearl into its inner site

Received us, as, received in water, blends

With its unbroken depths, a ray of light. 36
If I was body, and none comprehends

How one dimension held another’s frame,

As ’tmust, if body into body wends ;
This should in us the more desire inflame,

That essence to behold, in which is seen

How once our nature one with God became. 42
There we shall see what held by faith has been;

Not demonstrated, but become self-known,

In fashion of the first truth man can glean.
I answered, “ Lady, for devotion prone, :

Far as lies in me, I give thanks to Him,

Through whom I from the mortal world have flown. 48
But tell me what are the spots dusk and dim

Upon this body, which in Earth below

Give rise to stories of Cain’s phantom grim?”
She slightly smiled, then said : “ Should error grow

In mortals’ judgment, where the key of sense

Is powerless to unlock what they would know ; 54
In sooth the shafts of wonder should not hence

Transfix thee ; now thou seest that reason’s wings

Soon droop behind the senses’ evidence.
But say what thy own thought is of these things.”

And I, “That which appears up here diverse,

From bodies rare and dense, I fancy, springs.” 60
And she, “ Thou'lt see what falsehoods’ depths immerse

This thy belief; if with attention due

Thou listenest, while I argue the reverse.
418

PARADISE. [Canto II.

The eighth Sphere shows forth many lights to you,

Which in their quality and quantity

Are marked by aspects different to view. 66
If rare and dense alone caused this to be,

One only virtue would in all be found,

Imparted more and less, in just degree.
Virtues diverse must as the fruits abound

Of formal principles; and these, save one,

Would be destroyed, suppose thy reasoning sound. 72
Again, if rarity were of that dun

The cause required, this planet either, so,

Through and through part would short of matter run ;
Or else, as portioned in a body grow

Both fat and lean, this in its volume, too,

Changeful variety of leaves would show. 78
The first would be made manifest, if true,

When, the Sun being in eclipse, his light,

As when let in on other rare, shone through.
This is not so: we must then keep in sight

The other ; which if I break down perforce,

Thy notion will be proved reverse of right. 84
Suppose this rarity goes not across

The total bulk ; at a point limited

Its contrary must bar its further course ;
And back from thence another’s ray be sped,

As colour goes on a reflected track

From glass which has concealed behind it lead. 90
Now thou wilt say that the ray tends to black,

There more than in the other parts we see,

From being there reflected further back.
From this objection thou mayst set thee free,

If thou wilt put experience to the proof’;

The fount whence your art’s streams flow usually. 96
Three mirrors take ; place two alike aloof

From thee ; and let the third’s more distant site,

Between the first two, serve thy eyes’ behoof.
Then, turned towards them, see thou place a light

Behind thy back, to illume the mirrors three ;

Which, flashed back from them all, may on thee smite.

ee
Canto IL] PARADISE. 419

Though the remotest image less may be

In its extent, it ne’ertheless displays

An equal splendour, as thou there wilt see.
Now, just as, at the strokes of the warm rays,

What underlies the snow is left all bare

Of former hue, and cold no longer stays; 108
So thee, left thus in intellect to fare,

Will I inform with light such as shall shine

With shimmering aspect in its vivid glare.
Within the heaven imbued with peace divine

Revolves a body, in whose virtue lies

The being of all things which its bounds confine. 114
The following heaven, so rich in starry eyes,

Parts that being into divers essences,

Contained in, but distinct from it in guise.
The other spheres in different degrees

Make the distinctions they within them breed

Act for their ends, and for the fruits of these. 120
These organs of the world that thus proceed,

As thou beholdest now, from grade to grade,

Draw from above and act below in deed.
Marking me well, as through this pass I wade

In progress to the truth by thee desired,

Learn to ford afterwards by thy sole aid. 126
The sacred orbs that move by virtue fired,

As by the smith the strokes which hammers deal,

By blessed Movers needs must be inspired.
And the heaven, wherein such fair lights thickly wheel,

From the profound mind, causing it to roll,

The image takes, and makes itself its seal. 132
And as, indwelling in your dust, the soul

Through different members, formed for actions done

By different faculties, pervades the whole ;
So, in revolving round itself as One,

The Intelligence sends goodness multiplied,

Sprung from itself, throughout the stars to run. 138
Virtue diverse diversely is allied

To the choice body made by it alive;

To which, as life in you, ’tis firmly tied ;
420 PARADISE. [Canto IL

Through the glad nature whence it doth derive,

The virtue mixed shines through the body, bright

As joy’s rays through the living pupil drive. 144
From this comes whatsoe’er from light to light

Seems different ; and not from dense and rare :

This is the formal principle whose might
Genders, conformed to it, the dark and fair.”

 

NOTES TO CANTO II.

1. 1.—Dante pursues the same metaphor with which Purgatory opens
(Canto i. 1-3). What was there, however, ‘the little vessel” of his
genius, is here developed into a strong, sea-going ship, leaving behind it a
deep furrow (1. 14); and now it is his hearers who are in the little
bark. :

11. 8, 9.—See note to Par. i. 16, 17.

1. 11, 12.—*“ Angels’ bread ” is here equivalent to Knowledge. Dante
probably took the expression from Psalm xxviii. 26, where it is applied to
manna. Compare also Purg. xxxi. 128, 129 ; xxxii. 73; 74.

1. 17.—The allusion is to Jason’s ploughing with the wild bulls of
ZEetes, and sowing the land with the dragon’s teeth.

1. 20.—The realm in God’s image is the blissful Empyrean.

1. 30.—The first star is the Moon. In Dante’s system the Sun also is a
star (Par. xxxiii. 145).

1. 34.—So, Mercury is called a pearl, in Par. vi. 127.

1. 51.—In that which we call the Man in the Moon, the Italians traced
the figure of Cain carrying a bundle of thorns. Compare Inf. xx. 126.

1. 60.—Dante here repeats the theory of the light and shade on the
Moon, which he had given in the Convito (ii. 14); viz. that the shadows
on it were caused by the passage, without reflection, of the Sun’s rays
through the rare, or thin, portions of its substance ; and that the light upon
it was produced by the reflection of these rays from its denser parts. He
now makes Beatrice refute this.

11. 64—72.—Her first refutation is contained in these lines. She argues
that the various degrees of brightness in the fixed stars ought, on Dunte’s
supposition, to be due to their relative rarity and density. But, if so, this
comparative rarity and density would be their only attribute ; whereas their
various influences are the result of the variety in their formal principles
(1. 71), Z.e. their intrinsic causes.

The eighth Sphere (1. 64) is the heaven of the fixed stars, which are the
““Jights ”—called in I. 115 *‘ starry eyes —which it displays. It is reached
in Canto xxii.
Canto IL] PARADISE. ai

11. 73-78.—These lines prepare the way for Beatrice’s second refutation
of the theory. If, she says, rarity and density exist in the Moon, either the
rarity must extend through its whole substance (l. 75), or there must be
rare and dense strata superposed on each other, like fat and lean in a body,
or leaves in a book.

11. 79-81.—The first of these assumptions cannot be true; for, other-
wise, when the Sun was eclipsed by the Moon, his light would shine through
her rarified parts; but this is not the case.

11. 85-90.—And if the second assumption is true, it follows that the
dark marks on the Moon must result, not from the Sun’s rays piercing
through her rarified part, but from their reflection from the dense strata
which underlie that part, just as lead underlies a mirror.

11. 91-93.—She therefore supposes Dante to shift his ground, and now
to attribute the dark marks to the fact that the Sun’s rays are reflected,
not from the Moon's surface, but from dense strata at some distance
beneath it.

11. 97-105.—But, as she proceeds to say, the fallacy of this explanation
will be shown by the experiment of the three mirrors; one of which, though
placed at a greater distance than the others from a light which they all
reflect, reflects it as vividly as do the others.

1. 107.—*¢ What underlies the snow,” Ze. the earth which is covered by
it. It is permissible, for once, to differ from Bianchi ; who explains “il
suggetto della neve” as ¢‘ the substance of the snow itself.” Blanc, whose
interpretation I follow, compares Par. xxix. 51; where, in like manner,
¢ the subject of the elements” must mean the earth.

1. 112-148.—In these lines Beatrice explains the true cause of the
variety of appearance and of influence which distinguishes the different
heavens.

11. 112-114.—Within the tenth and furthest heaven—the Empyrean—
revolves the ninth, or Primum Mobile (Par. i. 121-123). This heaven
originates the being of all that is contained in it—.e. of all that the heavens
below it contain.

1l. 115-117.—It is the office of the eighth heaven—that of the fixed stars
(here called eyes), which follows next the ninth-—to divide this being into
its different essences (see ante, 11. 64-66). These essences are all contained
within it, in the sense that it contains the seven remaining heavens.

1. 118-120.— Which seven heavens dispose these different essences to
work out their ends and produce their results—semenze—which word I
take here to mean “crops” or ‘ fruits,” as in Par. xiii. 35.

1. 121-123.—And each heaven receives from the heaven next above it
the influence which it is to exercise upon the heaven below it.

1. 127-129.—And each of the ten heavens is endowed with motion
and influence by ¢“ Blessed Movers.” The Empyrean is swayed by God ;
the primal Mover (Purg. xxv. 70) ; the other nine heavens, respectively, by
the nine Orders of Angels in the three celestial hierarchies. See the account
of these hierarchies in Par. xxviii. 97-129.

11. 130-132.— These lines apply to the eighth heaven—as being the first
    
     
   
   
   
   
   
   
   
   
   
   
   

PARADISE.

ren to distribute their respective infinences among the lier seven (IL. 11 5-1 17)
— what has been stated generally of the action of these others (Il. 121-123)
in deriving power from above and transmitting it below. In 1. 131 the
i ¢¢ profound mind ” refers to the Angel Mover of the eighth heaven, i.e. fhe i
| Cherubim. :
L 137.—* The Intelligence.” I understand this to refer to the Deity,
from the mention of its unity in the preceding line.
i ll. 139, 140.—Compare 1 Cor. xv. 41: “There is one glory of the sun,
1 and another glory of the moon, and another glory of the stars : for one star
differeth from another star in glory.”
1. 142.—The glad nature is that of the Ang Mover.
1. 145.—The virtue infused, as has been explained, into each star, is the
real intrinsic cause of the peculiarities of each.

 
Canto IIL] PARADISE. 423

CANTO 111.

HEAVEN 1.: THE MOON.

 

THOSE WHO HAVE BROKEN HOLY VOWS. PICCARDA,
CONSTANCE.

The faint shapes of the Shades who are seen in
the Moon are at first supposed by Dante to be reflec-
tions in mirrors. Beatrice sels him right, and
Piccarda explains that she and the rest are here for
the breach of holy vows, and are content with their
seclusion in this lowest sphere. She points out the

Empress Constance. Tre
THAT Sun, which erst had warmed with love m \

y breast,

By proof and disproof had unveiled to me

The aspect sweet by lovely Truth possessed ;
And I, to own error turned to certainty,

Far as was fit, more upright raised my head,

That I might put forth my words readily. i 6
But there appeared a vision, which so led

My gaze to view it closely and aright,

That my confession from my memory fled.
As from transparent glasses polished bright,

Or from clear waters by no motion stirred,

Not of such depth as hides the bottom quite, 12
Our faces’ outlines come again so blurred,

That a pearl’s image passes not with less

Force to our eyes, from a white brow transferred ;
Many such faces, prompt to make address,

I saw; and into counter error ran

To that which caused ’twixt man and fount caress. 18
As soon as to perceive them I began, :

Thinking them semblances in mirrors ta’en,

I turned my eyes, whose they might be to scan;
And forwards turned them, seeing none, again,

To meet direct the light my sweet Guide shed,

Whose smile glowed in her holy eyes amain. 24
424

PARADISE. [Canto III.

“Do not thou marvel if I smile,” she said,

“ Moved thereto by thy puerile conceit ;

Because it trusts not yet its foot to tread
Truth’s path, but leads, as wont, to empty cheat ;

In these thou dost true substances perceive,

Here relegated for vows incomplete. 30
Speak with them, therefore, listen and believe ;

For the true light, which fills them with content,

Constrains their footsteps to itself to cleave.”
And to the Shade, which seemed to me most bent

On converse, I began to point my phrase,

Like one confused by zeal too vehement : 36
“QO spirit, formed for bliss, who in the rays

Of life eternal dost that sweetness feel,

Which, tasted not, uncomprehended stays,
Wilt thou thy name and lot to me reveal,

"Twill give me pleased content in that regard :”

She, prompt with smiling eyes at this appeal : 42
“Qur charity no more keeps portals barred

To a just wish, than that which wills its Court

To bear its likeness every whit unmarred.
On Earth, a virgin sister’s lot I sought ;

And if thy mind takes in my aspect clear,

Not hid from thee, though with more beauty fraught, 48
Thou wilt recognize in me Piccarda, here

Assigned a place among these other blest ;

And who am blest, in this the slowest sphere.
We, whose affections at the sole behest

Of the Holy Spirit kindle, since they owe

Formation to His order, joyful rest. 54
And this allotted site, which seems so low,

Is given to us because of the neglect

Which made our vows void, or in some part so.”
And I to her, “ Your wondrous looks reflect

A splendour of I know not what divine,

Which works in your first traits a changed effect ;” 60
Whence recollection was not quickly mine ;

But now what thou dost tell me gives me aid,

Your forms again with more ease to define.
Canto IIL] PARADISE, 425

But tell me, you who here are blissful made,
Do your desires aim at a loftier place,
For further insight, or more friendly grade ? ” 06

She with those other Shades first smiled a space ;

Then answered me with such a joyful mien,
That Love’s chief fire seemed sparkling in her face :

“ Brother, our will by charity so keen
Is calmed, as makes us that alone desire
Which we possess, nor thirst for other scene. 72

If we should feel a longing to be higher,

Our wish would from His will discordant be,
Who makes us to seclusion here retire :
These orbits brook not that, as thou wilt see,
If to be here in charity we need,
And if its Nature is well conned by thee ; 78

Nay, ’tis essential to this blissful meed,

To be by will Divine controlled and led,
Wherefore our own wills are in one agreed.

Thus as from threshold we to threshold spread
Throughout this realm, herein the whole realm partakes
The King’s content, in whose will ours is bred. 84

Our peace in His will all its longings slakes ;

It is that sea towards which all things fare
By it created, or which Nature makes.”

Then it was clear to me that everywhere
In Heaven is Paradise, though the chief Good
Rains not its grace down in one measure there. 90

But as the appetite, when with one food
*Tis sated, for another keeps in cue,

And one is asked for, one with thanks eschewed ;
So did I both in word and action do;
To learn from her what web it was, wherein
She drew not to the end the shuttle through. 96

“ A perfect life and lofty merit win
Heaven for a lady more on high,” said she,

“ Whose order mortals veil and vest them in;

That they, till death, asleep or wake, may be
With that Spouse who doth every vow respect
Conformed to pleasing Him by Charity. 102
426

The first heaven is that of the Moon.

PARADISE. [CanTo III

I fled the world, while youthful, to elect
To follow her ; with her garb round me thrown ;
And pledged me to the pathway of her sect.
Thereafter men to ill than good more prone,
From the sweet cloister ravished me away ;
What my life then became, to God is known.
This other splendour, whom thou seest display,
Upon my right side, all the radiance shed
By our sphere’s every concentrated ray,
Applies to her that which of me is said;
She was a sister ; from her too were torn
The sacred wimples shadowing her head.
But when she back into the world had gone,
Against her will, and against wonted right,
Her heart ne'er put the veil off it had worn.
Great Constance is the inmate of this light ;
She from whom Suabia’s second blast made spring
The third and last of that Imperial might.”
Thus spake she to me ; then began to sing
Ave Maria, and amid the song
Vanished as through deep water heavy thing.
My sight, that followed her as far along
As possible, when she was lost to view,
Turned to the mark of yearning still more strong,
And upon Beatrice its whole gaze threw ;
But on my glance she flashed a lightning glow,
For which at first my sight too feeble grew,
And this made my inquiries come more slow.

 

NOTES TO CANTO IIL

those who failed to keep holy vows.
This heaven, in Dante’s system, represents Grammar, the first science
of the Trivium ; for the fanciful reasons which he assigns in the Convito
(ii. 14).
Il. 10-12.—Observe that the comparison is to the faint reflection of

108

114

120

120

It is occupied by the spirits of
Canro 111] PARADISE. 427

objects from glass which has no backing to it ; and from water whose depth
is not enough to produce the effect of a background.

11. 17, 18.—The allusion is to Narcissus, who fell in love with his own
face reflected in a fountain. He took the shadow for a substance ; whereas
Dante was taking the substance for a shadow.

11. 44, 45.—The Charity, or Love, felt by God.

1. 49.—Piccarda was the sister of Forese and Corso Donati. See what
is said of her by her brother Fbrese in Purg. xxiv. 13-135.

1. 51.—The heaven of the Moon is called the slowest of those which in
Dante’s belief revolved round the stationary Earth, because it is the furthest
of all from the Empyrean (see note to Par. i. 76). It may be remarked,
however, that the eighth heaven, that of the Fixed Stars, is alluded to as
the slowest in Purg. xi. 108.

11. 53, 54.—7.c. their affections are ordered and their scope is fixed by
the Holy Spirit.

I. 60.—In a far different sense, her brother Forese’s countenance, also,
was so changed as to be beyond recognition by Dante (Purg. xxiii. 43).

1. 87.—7.e. things created by God directly, or indirectly through the
medium of Nature.

11. 88-90.—The Shades which Dante has just seen enjoy the bliss of the
Empyrean, or highest heaven, equally with the greatest Saints, though in a
different degree. They have appeared to him here, merely to indicate the
nature of their reward, and their earthly connection with the influence of
the planet where they are beheld. And this holds true of all the other
heavens subordinate to the Empyrean (see Par. iv. 28-39).

11. 95, 96.—He wishes to learn what vow it was which she had failed to
accomplish. For the metaphor, compare Par. xvii. 100-102.

1. 98.—The lady is Santa Clara, of Assisi, a disciple of Saint Francis.
She founded the Order of nuns named after her.

1. 106.—The men in question were Piccarda’s brother Corso and a band
of ruffians employed by him. There is probably a reference in this line to
the epithet ¢ Malefammi” which was applied to the Donati.

1. 108.—Tt is said that Corso compelled her to marry, and that she did
not live long afterwards. From Par. iv. 81, however, it should seem that
she might have availed herself of an opportunity to return to the cloister.

1. 118-120.—Constance was the daughter of Roger, King of Sicily.
She became a nun at Palermo, but was taken by force out of the convent,
when of the mature age of fifty, to be married to the Emperor Henry VI.,
who was the son of Frederick Barbarossa. She became the mother of the
Emperor Frederick IL, who was the third and last of these three Suabian
Emperors, or “blasts of Suabia,” as Dante here calls them. Constance
was grandmother to King Manfredi (Purg. iii. 112).

 
428

PARADISE, [Canto IV.

CANTO IV.
HEAVEN 1.: THE MOON,

BEATRICE SOLVES DANTE'S DOUBTS.

Dante is in doubt upon two points: first, how
vows can be deemed broken because force has prevented
their performance, though the will to perform them
continues ; secondly, whether souls return to their
own stars, as Plato taught. Beatrice clears these up,
and also explains how acquiescence in the force done to
the will is culpable, although it be disapproved of by
the absolute will. Dante asks if there can be any
satisfaction made for broken vows.

"TwixT two foods at like distance, and of sort
Like-tempting, a free man of hunger sheer
Would die, before one to his teeth was brought.
So would a lamb stand equally in fear
Of two fierce wolves, between the ravening pair ;
So, too, a dog would stand between two deer. 6
Wherefore if I, by doubts in equal share
Held in suspense, was silent ; I nor blame
Nor praise myself, since need was master there.
Silent I was; but my desire became
Limned in my face ; and my demand as well,
More ardent far than speech distinct could frame. 12
Beatrice so acted as did Daniel,
Taking away Nebuchadnezzar’s ire,
Through which he had become unjustly fell.
And said, “I well discern how one desire
So draws thee, then another, that thy care,
Self-hampered, cannot outwardly respire. 1
Thou arguest : If good will is still there,
What reason is there why another’s force
The measure of my merit should impair?
Again, to other doubt in thee gives source,
That the souls seem returning back, to fill
Their native stars; as Plato thought their course. 24

%
Canto IV.] PARADISE. 429

These are the questions which within thy will

Thrust equally ; I first then will essay

That one of them which doth most gall instill.
The Seraphim most steeped in God’s own ray,

Moses and Samuel, and whichever John

By choice thou takest, Mary’s self, I say, 30
All have their seats no different heaven upon,

Than have those spirits who were just in sight ;

Nor goes their being through more or less years on.
But all make the first circle fair and bright,

And have sweet life in different degree

As they feel breath eternal strong or slight. 36
They showed themselves here, not that this must be

Their sphere allotted, but for sign expressed

Of least celestial ascendency.
Your intuition must be thus addressed ;

Since it from mere sensation apprehends

What it then fits for intellectual zest. 42
To your capacity thus condescends

The Scripture, and makes hands and feet pertain

To God, and something different intends ;
And holy Church with human aspect plain

Gabriel and Michael represents to you,

And him who made Tobias whole again. 48
What of the souls Timacus argues true,

Resembles not that which our eyes here track,

Since his speech seems to his conviction due.
He says the soul to its own star comes back,

Believing it to have been severed thence,

When Nature gave it to supply form’s lack. 54
Maybe his doctrine has another sense

Than the words sound ; and an intent conceals,

To which derision would but do offence.
If he believes there come back to these wheels

The honour of their influence, and the blame,

Perchance his bow’s aim with some true mark deals. 60
This principle, ill-understood, became

The lure that led nigh all the world astray,

To invoke Jove, Mercury, and Mars by name.
430

FARADISE, [Canto IV.

The other doubt that doth upon thee weigh

Has less of venom ; since thou ne’er couldst be

Led by its malice from my side away. 66
That this our justice should be seemingly

Unjust in mortal eyes, is argument

For faith, not heretic iniquity.
But since you have understanding competent

Fully to penetrate the truth here taught,

I will bestow on thee desired content. 72
If violence means that he on whom ’tis wrought

No help to him who wreaks the force supplies,

These souls had no excuse of such a sort.
For will, albeit it wills not, never dies ;

But does as Nature does with flame alight,

If violence thousand-fold to warp it tries. 78
Hence, if it yields in strong degree or slight,

It seconds force ; like these, whose erring feet

To the holy place returned not as they might.
If their volition had been as complete,

As erst made Lawrence on the gridiron stay,

And Mutius rigour to his own hand mete ; 84
It would have driven them back upon the way

Whence they were dragged, as soon as they were free ;

But all too rare is such firm will’s display.
And by these words, if thou hast properly

Received them, is the argument o’erthrown

Which would have many times yet troubled thee. go
But a pass thwarts thee, into sight now grown,

Such that thou wouldst not issue from it clear,

Till wearied out, if left to self alone.
I have made certain to thy mind appear,

That in its truth a blest soul cannot fail,

Because tis ever to the prime Truth near. 96
Yet Constance to affection for the veil

Held fast, as from Piccarda thou hast heard ;

Who seems to contradict me by this tale.
Before now, brother, it hath oft occurred,

That to flee peril men, reluctant, do

What it behoves them not to do ; this spurred 102
 

Canto IV.] PARADISE.

431

Alcmeeon’s hand, who his own mother slew,
Because his father had the deed besought ;
Not to lose pity, pitiless he grew.
At this point I would have thee to take thought,
That force with will is mingled ; and their pact
Offences not to be condoned has wrought. 108
Will absolute consents not to the ill act ;
But in so far consents as it has fear
Of falling in more woe, should it retract.
Hence, when Piccarda states this fact as clear,
She means it of will absolute; and I
Of the other ; thus we both speak truly here.”
Thus went the holy river flowing by,
Sprung from the fount whence truth’s streams all derive ;
With such peace did it each wish satisfy.
“O love of the first Lover; O alive :
With Deity,” I straightway said, ¢‘ whose speech,
Warm-flooding, doth me more and more revive; 120
To no such depth can my affection reach,
As may give grace for grace enough to thee:
May He, who sees and can, supply the breach!
Our intellect ne'er sates itself, I see
Full well, unless the illuming Truth shines there,
To spread beyond whose bounds no truth is free. 126
It rests in that, as wild beast in his lair,
Soon as it reaches it ; and reach it may;
For, if not, all desire but frustrate were.
Hence doubt springs up, in fashion of a spray,
At the foot of truth ; and Nature ’tis, whose bent
Spurs towards the top from height to height our way. 132
"Tis this invites, this makes me confident,
With reverence, Lady, to demand of thee,
Another truth, obscure to me, anent.
I fain would know if man can render ye
Good deeds for broken vows, performed anew,
Which for your balance not too light may be.” 138
Beatrice, from eyes which sparkled through and through
With love, shot glances at me so divine,
That I turned, feeling them my power subdue,
And, as it were confounded, cast down mine.

114
432 PARADISE. [CANTO IV.

NOTES TO CANTO IV.

1. 1-3.—This is taken from St. Thomas Aquinas, Sum. Theol. ii. 1,
q. 13, Art. 6; which Cary cites.

1. 13-15.—Beatrice divined what was passing in Dante’s mind; as
Daniel recalled to Nebuchadnezzar the dream which he had forgotten, and
for their inability to remind him of which he was on the point of putting all
the wise men of Babylon to death (Daniel ii.).

11. 22-24.—The reference is to the account in Plato’s Timeaeus, of the
creation of souls ; their assignment to the different stars; and their return
thither after death (see ll. 49-54).

1. 26.—The question to be first treated is that concerning the supposed
assignment of the souls to different stars. The doubt as to this was
suggested to Dante by Piccarda’s statement that she, and the rest with her,
were placed in the Moon (Par. iii. 50, 51).

1. 29.—* Whichever John,” i.e. the Evangelist or the Baptist.

11. 34-36.—The first circle is the Empyrean or chief heaven ; in which
all the blest have their allotted portion of bliss; though it differs in
degree.

1. 48.—Raphael was the Angel who cured Tobit (not Tobias, as Dante
erroneously says) of his blindness.

1. 49.—See note to ll. 22-24.

1. 51.—.¢. because he believes in the reality of the return of the souls
to their stars.

1. 54.—Compare note to Purg. xviii. 49, 50.

1. 64.—The other doubt, now to be discussed, is that referred to in IL.
19-21; viz. how it can be, that another’s violence can take away from the
merit of a man’s good will, if he retains it.

11. 67-69.—The meaning seems to be that a seeming inconsistency in
Divine Justice should be reasoned upon in a spirit of faith, not of
scepticism.

11. 76-81.—Will to which force is applied may be thereby kept in abey-
ance, but as soon as the force is removed it regains its power of action ;
as fire which has been forced out of its upward course returns to it when
left undisturbed. If, therefore, after the force is removed, the will still
yields to it, it does wrong by seconding the force. So, here, those forced
from the cloister did wrong in not returning when they had the oppor-
tunity.

1. 83.—St. Lawrence was martyred by being roasted alive on a grid-
iron.

1. 84. —Mutius Sceaevola.

ll. 91-114.—Beatrice proceeds to deal with a third difficulty which had
occurred to Dante. In Par. iii. 31-33 Beatrice had told him that a soul in
bliss cannot lie. Piccarda, however (Par. iii. 117), had declared that Con-
stance retained affection for the veil from which she was violently forced.
But, now, Beatrice has blamed Constance for not returning to the veil

 
Canto IV.] PARADISE. 433°

(present Canto, Il. 80, 81), as she might have done. In answer, Beatrice
draws a distinction between absolute and qualified will. When force pre-
vents will from having its own way, qualified acquiescence in this force does
not prevent the existence of absolute repugnance to it. Beatrice had
blamed the acquiescence ; Piccarda had praised the repugnance.

ll. 103-105.—For the story of Alcmeon’s murder of his mother by his
father’s command, see note to Purg. xii. 49-51.

1. 105.—So Ovid says of Alecmaeon (Met. ix. 407, 408) :—

¢¢ Ultusque parente parentem
Natus, erit facto pius et sceleratus codem.”
Compare Inf. xx. 28.

1. 125, 126.—The illuming Truth is God. Compare Purg. xxxi.
23, 24.

ll. 130-132.—Honest doubt impels the doubter to discover the truth,
and so advances him in the knowledge of truth. Hence, doubt springs at
the foot of truth, and, as Dante says to Virgil in Inf. xi. 93 ‘Doubt and
knowledge yield a like delight,”
434 : PARADISE. i [Canto V.

CANTO VV.
HEAVEN IL: MERCURY.

BEATRICE DISCOURSES TO DANTE ON THE BINDING FORCE OF
VOWS. THEY, ASCEND TO MERCURY.

In answer to Dante's last question, Beatrice
explains that the breach of a vow itself can never
be condoned ; though the subject-matter of it may
on certain conditions be changed. They ascend to
Mercury, where the Shade of Fustinian addresses
Dante.

“Ir in a measure not beheld on earth

I show to thee the flame that love’s glow feeds,

So that I overcome thy eyesight’s worth ;
Marvel thou not thereat, for it proceeds

From perfect and such apprehending sight

As after the good apprehended speeds. 6
Already I perceive the eternal light

Shine in thy intellect, which, if its ray

Be only seen, makes ever love burn bright ;
And should aught else seduce your love astray,

"Tis but some vestige not well understood

Of this, whose piercing beam there finds its way. 12
Thou seek’st to know if other service could

Give back for broken vows enough to show

The soul’s defence, if called in question, good.”
Beatrice commenced this Canto, speaking so ;

And, as a man who cuts not his speech short,

Continued thus her holy reasoning’s flow : 18
“The greatest boon that God creating wrought,

Of his mere bounty, to His goodness most

Conformed, and prized by Him in chiefest sort,
Is the wills freedom as it holds its post;

Which only creatures formed intelligent

As dower all boasted ever, and still boast. 24
Canto Y.] PARADISE.

Thou wilt see, starting from this argument,
A vow’s high worth, if ’tis so made in fact,
That God when thou consentest gives consent ;
For when ’twixt God and man is bound the pact,
This treasure, such as I describe, is made
An offering, and so made by its own act.
What recompense for this, then, can be paid?
To think thy offering for thy use still free,
Is to wish ill gain in good works defrayed.
Now on the chief point thou hast certainty :
But holy Church dispenses in this case ;
Which seems against the truth I show to thee.
Still sit then at the board a little space ;
Because the rigorous food that thou hast ta’en
Demands more aid to give digestion place.
Open thy mind to what I now explain,
And fix it there ; for whoso comprehends
Without retaining, doth not knowledge gain.
This sacrifice of two components blends
Its essence ; one is that whereof ’tis made;
The other, that to which the pact extends.
This last is never cancelled, save when paid
Observance ; what concerning it was due,
Precise discourse already has conveyed ;
Wherefore necessity constrained the Jew
To offer only ; though one offering,

As thou shouldst know, might give place to a new.

By name of matter known, the other thing
Can well be such that nothing wrong is: done
If other matter in exchange you bring.

But let his shoulder’s burden be by none
At his own judgment shifted, without turn
Of both the white key and the yellow one;

And to account each change as foolish learn,
If the thing cast off be not, in the rate
Of four to six, in that of fresh concern.

Hence, when a thing’s worth is of such a weight
As bears down every balance, for such thing
No other subsidy can compensate.

435

30

36

42

48

54

60
436 PARADISE. [CANTO V.

Let mortals into vows no jesting bring :

Be faithful, and in doing this not blind,

As Jephthah was in his first offering. 66
Who should have rather owned his vow’s ill kind,

Than, keeping it, done worse ; like folly’s trace

In the Greek’s mighty leader thou canst find ;
Whence wept Iphigenia her fair face,

And made both wise and foolish weep her fate,

Who heard of worship brought to such a case. 72
Christians be, in your movements, of more weight ;

Be not as feather tossed by every wind ;

Nor every water fit to cleanse you rate.
The Old and the New Testament combined

Are yours; the Pastor of the Church your guide;

In this enough for your salvation find. 78
When for aught else your evil lust has cried,

Prove yourselves men, not silly sheep, that so

The Jew among you may not ye deride.
The simple frolics of the lamb forego,

Which leaves its mother’s milk and sets to fight

At its own pleasure, with itself for foe.” 84
Thus Beatrice to me, €’en as I write ;

Then turned herself with an enraptured glance

To where the world’s life has its chiefest site.
Her silence and her change of countenance

Kept my keen mind in silence pondering,

Which had new questions ready in advance. 90
And even as an arrow, ere the string

Is quiet, in the mark is planted true,

So to the second kingdom did we spring.
My lady was so joyous here to view,

At entrance in the light that decks those skies,

That thence the planet's self more radiant grew. 96
And if the star changed in such smiling wise,

What did I do, who by my nature mere

Am prone to changefulness in every guise?
As in a fish-pond that is still and clear,

The fish to what approaches outwardly,

Believing it to be their food, draw near; 102
Canto V.] PARADISE. 437

So more than thousand splendours did I see

Draw towards us, and by each of them heard said,

“ Lo one who will increase our love’s degree.”
And as they each of them towards us sped,

The Shade was seen with joyousness o’er-run,

Shown by the clear effulgence that it shed. 108
Think, Reader, if that which is here begun

Was not continued, how on thee would light

Tormenting want to have more knowledge won :
And thou wilt by thyself perceive aright,

How I desired to know from these their true

Condition, soon as they were full in sight. ~~ 114 i

““O born’ to-goodz whom grace-attows to view

Thrones of the eternally triumphant choir,

Before thy warfare is as yet gone through ;
We with the light that spreads through the heaven entire

Are kindled ; wouldst then clearly of us to know,

At thy own pleasure satisfy desire.” 120
One of those tender Spirits spoke me so ;

And Beatrice, “Speak, speak with safe request,

And, as on gods, belief on them bestow.”
“ I well perceive-how-thoudost-make thy nest”

In thy own light, and drawest it from thy eyes,

Because it glitters in thy smile expressed ; 126
But know not who thou art, or wherefore lies

Thy lot, O worthy soul, in that Sphere’s grade

From mortals veiled by rays which elsewhere rise.”
This speech, which turning to that light IT made,

Which first had spoken to me, made it show

More brilliance far than it till then displayed. 132
Even as the Sun, who in excess of glow

Conceals himself, when by his warm beams dried

The tempering dense vapours melt and go ;
Thus from me through excess of joy did hide

That saintly shape, enclosed in its own ray ;

And, closely closely thus shut in, replied 138
In such wise as the next chant’s chant will say.
438 PARADISE. [Canto V.

NOTES TO CANTO V.

11. 7-9.—These lines refer to what Dante had said in Par. iv. 124-126.

11. 19-24.—See note to Purg. xviii. 73-75.

1. 29.—The “treasure ” is free-will.

11. 35, 36.—That the Church should dispense with vows seems contrary
to Beatrice’s statement that they are inviolable.

11. 43-60.—Two parts, however, make up a vow : (1) the subject-matter,
and (2) the form of the compact. The first may be dispensed with by a
change ; provided that what is substituted for it is of greater value : but the
second must always be retained.

11. 49-51.—See Leviticus xxvii.

1. 57.—7.e. without absolution (see note to Purg. ix. 117).

1 72.—

¢¢ Tantum relligio potuit suadere malorum.”
Lucretius i. 102.

1. 81.—The Jew has only the Old Testament, whereas Christians have
both it and the New (Ill. 76, 77).

1. 87.—Putting aside all other interpretations of this line, I think
Lombardi’s clearly right; viz. that Dante means that Beatrice looked
upwards, as she had done before, during the ascent to the Moon (Par. ii.
22). The world derives light and life from above.

ll. 91, 9g2.—Dante is as fond of similes from archery as of those from
falconry.

1. 93.—““The second kingdom” is the Heaven of Mercury. It is
occupied by the spirits of those who actively pursued fame and honour
(Par. vi. 112-114). In Dante’s system, this Heaven represents Dialectics,
the second science of the Trivium (see Convito ii. 14).

Il. 94-96.—As each fresh heaven is reached, Beatrice’s loveliness in-
creases, till it at last becomes too dazzling for Dante to bear her smile (see
Par. xxi. 4-12).

ll. 107, 108.—Joy is denoted among the spirits of the blest by an
increase of light in them, corresponding to smiles among mortals (Par.
ix. 70, 71). See ll. 133-137 of the present Canto.

ll. 116, 117.—%.e. the thrones of the Church Triumphant ; which Dante
was permitted to see while he was still in the Church Militant. He sees
these thrones in Canto xxx.; and, more in detail, in Canto xxxii. They
must not be confounded with the Thrones,” one of the Hierarchies of
Angels.

1. 121.—The spirit which speaks is that of the Emperor Justinian.

11. 128, 129.—Mercury, being the nearest planet to the Sun, is generally
hidden from us by the latter’s greater brilliancy.

1. 139.—This play upon words is in the original text.
Canto VIL] PARADISE. 439

CANTO VL
HEAVEN. IL: MERCURY.

THOSE WHO ACTIVELY PURSUED FAME AND HONOUR.
JUSTINIAN. ROMEO.

Fustinian reveals himself as having been Emperor
in his lifetime ; and is thereby led to relate the
Jortunes of the Imperial Eagle from the days of
Aneas to the present. He irveighs against both
Guelphs and Ghibellines for their treatment of it.
Lastly, he informs Dante that in Mercury are found
the spirits of those who had actively pursued fame
and honour ; and extols Romeo, who is among then.

‘“ WHEN Constantine had turned the eagle back
Against Heaven’s course which it pursued of yore,
Following Lavinia’s olden spouse’s track,
The bird of God two hundred years and more
Maintained its post at Europe’s boundary line,
Near those heights whence it first began to soar. 6
And ’neath the shadow of its wings divine
There o’er the world from hand to hand held sway,
Till by succession it came into mine.
Caesar I was, Justinian am to-day ;
Who, by that first Love’s will that rules my bent,
From the laws’ midst took vain excess away. 12
And ere I was upon that work intent,
I thought there was one nature and no more
In Christ, and was with such a faith content ;
But the blest Agapetus, he who bore
Chief Pastoral office, to the faith sincere
Directed me by words that brought me oer. 18
Him I believed ; and I can now see clear
What his discourse meant, just as thou canst see
Each contradiction false and true appear.
When my feet joined the Church’s company,
It pleased God to inspire me, of His grace,
With the high task that wholly busied me ; 24
410

PARADISE. [Casto VI. ©

And to my Belisarius I gave place

In arms, whom Heaven's hand clasped so that 'twas sign

That I might grant myself a resting space.
To thy first question this response of mine

Here finds an end, but such a nature shews,

That further to pursue it I incline ; 30
That thou mayst see by how much reason those

Are stirred against the hallowed sign, who claim

To appropriate it ; they too who are its foes.
See by what pitch of valour it became

Worthy the reverence which that hour bestowed

When Pallas died to give it sovereign name. 36
Thou know’st that it made Alba its abode,

Three hundred years and more, till at the end

The three ’gainst three to fresh strife for it strode.
Know’st how its deeds, that through seven reigns extend,

From Sabines wronged to Lucrece woe-begone,

Made nations bordering round before it bend. 42
Know’st what it did, by the grand Romans borne

’Gainst Brennus, Pyrrhus, and against the rest

Of princes single, or as colleagues sworn ;
Wherefore Torquatus ; he of locks undressed,

Quintius, thence named ; the Decii, Fabii; vied

To win the fame which I embalm with zest. 48
It dashed to earth the Arabs in their pride,

Who in the train of Hannibal passed o’er

The Alpine ridges whence thou, Po, dost glide.
Beneath it Scipio and Pompey wore

Triumphant bays, still young ; and to that hill

Beneath which was thy birth-place, it proved sore. 54
Then, near the time when it was Heaven's high will

To bring the whole world to its own peace benign,

Rome trusted its career to Caesar’s skill.
And what it wrought from Var unto the Rhine,

Was witnessed by Isére, and Sadne, and Seine,

And every vale whose streams with Rhone combine. 60
What it then wrought when, from Ravenna ta’en,

It leapt the Rubicon, was of a flight

To follow which nor tongue nor pen could strain.

 

 
Canto VL] PARADISE. 441

Towards Spain, Dyrrachium next, its serried might
Was turned ; and hot Nile’s distant boundary
Could feel its blows upon Pharsalia smite. 66
Antandros, Simois, it returned to see,
Whence first it came, and there where Hector lies ;
Then stirred in an ill day for Ptolemy.
Thence fell on Juba, swift as lightning flies ;
Then turned back to your west, from whence the peal
Of the Pompeian trump was heard to rise. 72
That which it wrought through its next bearer’s zeal,
Brutus and Cassius bark about in Hell,
And Modena and Perugia grieved to feel.
Through this, sad Cleopatra’s tears still well ;
Whom, as it pressed the chase she fled before,
A black and swift death from the asp befell. 78
With him its course attained the Red Sea’s shore;
With him it made the world in such peace stay,
That Janus had a close-barred temple door.
But all the Standard, prompting what I say,
Had done before, and afterwards would do,
Throughout the mortal realm beneath its sway, 84
Wears slight and dim appearance to those who
Its deeds in the third Ceesar’s hands admire,
With eyesight clear and pure affections view.
For the live Justice that doth me inspire
Granted to it, in this now named one’s hold,
The glory to wreak vengeance for its ire. 90
Now wonder here at what I next unfold ;
It afterwards with Titus ran, to shower
Vengeance on vengeance for the sin of old.
And when the Lombard tooth would fain devour
The Holy Church, beneath its pinions fought
Charlemagne, who succoured her with conquering power.
Now thou canst judge of those of such a sort 97
As I accused before, and their misdeeds,
Which have caused all the ills upon you brought.
While one against the public Standard leads
The yellow lilies, one for party means
Claims it ; ’tis hard to see which worst proceeds. 102
PARADISE. [Canto VI.

Be their art practised by the Ghibellines
’Neath other ensign ; for aye evilly
He follows this, who it from Justice weans ;

Nor let this new Charles with his Guelphs decree
Its overthrow ; but fear those claws which drew
The hide off from a mightier lion than he.

Oft times, ere now, the sons have had to rue
The father’s sin; and let him not suppose
God takes his lilies for escutcheon new.

This little star adorns itself with those
Good spirits, who with active zeal have striven
That their lives might in fame and honour close.

And when desires are to that object given,

Thus deviating, true love’s rays must soar,
Perforce, with less of vividness to heaven.

But to adjusting with our wage our store
Of merit, we in part our gladness owe ;
Because we see it neither less nor more.

Hence living Justice sweetens in us so
Affection, that it never can again
To any wickedness perverted grow.

Voices diverse make up sweet notes’ refrain ;

So, in our life, seats differing in site
Among these wheels sweet harmony maintain.

And shines within this present pearl the light
Of Romeo, whom, for his deed fair and grand,
Men did but with ingratitude requite.

But the Provencals, who against him planned,
Have nought to laugh at ; nor is his path clean
Whose harm seems in another’s weal to stand.

Four daughters had, and every one a queen,
Raymond Berenger ; Romeo’s doing, when
He came, a foreigner of station mean ;

And purblind words prevailed on Raymond then
To make this just one a strict reckoning pay,
Who had returned him seven and five for ten.

Needy and aged he thence went his way ;

And could the world but know the heart he bore,
Begging a crust to live on day by day ;
Much as it lauds him, it would laud him more.”

108

114

120

126

132
Canto VI] PARADISE. 443

NOTES TO CANTO VI.

1l. 1-3.—In transferring the seat of Empire from Rome to Byzantium,
Constantine carried the Imperial Eagle from west to east, turning it back
from the course, from east to west, which it had followed with Aneas from
Troy.

I. 4.—Constantine moved to Byzantium A.D. 324. Justinian became
Emperor A.D. 527.

1. 6.—The mountains of the Troad.

1. 7.—Compare Psalms Ixiii. 8 ; xci. 4.

1. 10—His earthly dignity ended with his life.

1. 12.—In allusion to the Code, the Pandect, and the Institutes, com-
piled by Justinian ; who reduced thereby the two thousand volumes of
Roman Law to fifty. Compare Purg. vi. 88, 89.

ll. 14, 15.—%.c. he followed the heresy of Eutyches, an Abbot at Con-
stantinople, who asserted that the manhood of Christ was created, or existed
without creation, of a divine and incorruptible, and not human, substance.
Hence the heresy was also called the Monophysite.

1. 16.—Agapetus was Pope for one year only, 535-536, and was sent by
Theodotus, the Gothic king, from Italy to Constantinople, to make terms
for him with Justinian.

1. 21.—7.¢. that of two contradictories one is true, the other false.

1. 25.—Belisarius conducted for Justinian the wars against the Goths in
Italy and the Vandals in Africa.

1. 29.—*¢ The nature of the answer” refers to its mention of the fortunes
of the Eagle; the Standard of the Roman Empire.

1. 31-33.—Those who claim to appropriate the Standard are the
Ghibellines ; its foes, the Guelphs.

1. 36.—Pallas, the son of Evander, sent by his father to the aid of
Aineas, was killed in battle by Turnus (Virg. An. x. 479-489). When
Aineas afterwards slew Turnus, he exclaimed—

“¢ Pallas te hoc vulnere, Pallas
Immolat, et pceenas scelerato ex sanguine sumit.”
Virg. An. xii. 948, 949.

1. 39.—The fight between the Horatii and Curiatii. The references to
events in Roman history, which follow, need no comment.

1. 48.—“1I embalm.” ¢Mirro” seems to have this meaning, and not to
be the same as ““ miro ”’—“T behold.”

1. 49.—¢“ Arabs.” Here used vaguely for the Carthaginians.

11. 53, 54.—The hill of Fiesole. Compare Inf. xv. 61-63.

11. 55, 56.—z.¢, near the time of Christ’s birth.

11. 58-60.—Czesar’s campaigns in Gaul.

1. 64.—* Towards Spain.” Compare Purg. xviii. 102.

11. 67, 68.—Sec 1. 6.
444 PARADISE. [Canto VI.

1. 73.—The next bearer—Augustus.

1. 86.—The third Ceesar—Tiberius.

1. go.—*“Its ire,” 7.e. the ire of Divine Justice. The allusion is to the
Crucifixion, which was carried out under the authority of Tiberius, repre=
sented by Pontius Pilate, and satisfied God’s vengeance upon Adam’s sin.

1. 93.—The Crucifixion was avenged by the destruction of Jerusalem by
Titus. Compare Purg. xxi. 82-84.

1. 94-96.—In 774, Charlemagne conquered and dethroned the last
Lombard king, Desiderius. Charlemagne was crowned Emperor of the
West at Rome, in 800, by Pope Leo III.

1. 97-99.—Allude to the Guelphs and the Ghibellines, accused before,
in 11. 31-33. Dante blames both with the greatest impartiality.

11. 100-102.—The Guelphs joined the French—whose banner was the
Fleur de Lys (Purg. xx. 86)—in opposing the Ghibellines, who made the
Imperial Eagle the mere standard of their own party.

1. 106.—The “new Charles ” is Charles II., King of Naples and Apulia ;
son of Charles of Anjou. :

1. 108.—¢“ The mightier lion” is probably to be taken as referring
generally to the other princes over whom the Eagle had been victorious
in its career, as described. It can hardly mean Charles of Anjou; as
Il. 109, 110 seem to imply that his son should suffer, but that he had
escaped with impunity.

1. 111.—God will not discard the Eagle for the Fleur de Lys. That is,
He will not allow France to put down the Empire.

1. 112.—Dante says, in the Convito (ii. 14), that Mercury is the smallest
star of heaven. :

Il. 125, 126.—This agrees with what Piccarda had said in Par. iii.
82-84.

1. 127.—So the Moon was called a pearl, in Par. ii. 34.

1. 128.— Romeo ” means, strictly, ‘one who has made a pilgrimage to
Rome ; ” but it seems to be here used as a proper name. Villani tells the
story of this Romeo very much as Dante does. He says that he came to
Count Raymond from the shrine of St. James in Galicia; and finally
departed with his mule and staff and scrip, as he came; and was never
heard of more.

1. 133.—The four daughters of Count Raymond Berenger were married,
respectively, tc King Louis IX. of France (St. Louis) ; his brother, Charles
of Anjou (King of Naples); Henry III, King of England ; and Richard,
Duke of Cornwall and King of the Romans, his brother.

1. 138.—That is—who had increased his property by a fifth. Compare
Par. xii. ol.
Canto VIL] PARADISE. 445

CANTÒ VII.
HEAVEN IL: MERCURY.

BEATRICE CLEARS UP DOUBTS SUGGESTED TO DANTE BY
WORDS OF JUSTINIAN.

Dante doubts how both the Crucifixion of Christ,
and the Fews’ punishment for it, can have been just ;
as Justinian had called them. He also wonders why
God willed the redemption of mankind to be wrought
as it was. Beatrice satisfies him upon both these
points. She also explains how it is that the elements
are corruptible ; a fact which Dante had thought
inconsistent with her statement that things created
direct by God are immortal.

Osanna, sanctus Deus Sabaoth,

Superillustrans clarilate tui

Felices ignes horum Malahoth.
I saw that substance while revolving through a

Gyration, chant thus to its note’s refrain ;

O’er which shone twofold light in doubly due way. 6
And it and the rest turned to the dance again,

And like sparks flying off in swiftest spell,

By sudden distance veiled, from sight were ta’en.
I was in doubt, and saying, “ Tell her, tell ;”

Within me saying, “Tell my Lady, who

Allays my thirst with drops that sweetly well.” 12
And yet that reverence which merely through

B and ICE wholly lord of me doth grow,

Bowed me, as one who drowses, down anew.
Short while did Beatrice endure me so;

And began, beaming with a smile on me,

Such as would bless a man in fire aglow ; 18
“It seems to my infallibility

That thou art set on thinking in what sort

For just revenge just punishment could be :
446 PARADISE. [Canto VII.

But I will quickly solve for thee the thought :

And listen ; for my words when understood

Will be for thee with precious doctrine fraught. 24
Through suffering not a curb, for his own good,

On the will’s faculty, the man not born

Damning himself damned also all his brood.
Wherefore the human race lay low, forlorn,

For many ages in sad error’s plight,

Until the word of God came down, self-drawn ; 30
There with Himself in person to unite

The nature that had from its Maker strayed,

By sole act of His love's eternal might.
Now bring to what is said clear insight’s aid:

This nature, with its Maker while combined,

Was pure and good as it at first was made : 36
But through itself alone in exile pined

From Paradise, by swerving from the way

Of truth, and from the life for it designed.
The pain, then, which in crucifixion lay,

If measured by the nature taken, none

So justly ever set teeth on a prey: 42
While such injustice never had been done,

Considering the person who endured,

With whom this nature was in union.
Thus from one act things different inured :

For the same death which pleased God and the Jews,

Made Earth quake, and Heaven’s opening procured. 48
No more now should it seem to thee abstruse,

When it is said that a just vengeance met

From a just Court revenge’s later dues.
But I perceive thy mind is now beset

With thought on thought, and fettered in a knot

From which it greatly longs released to get. 54
Thou sayest, ‘I heed well what I hear; but what

Is hidden from me, is how God could will

For our redemption this sole mode to plot.’
This decree, Brother, remains buried still

From each one’s eyes, the nature in whose breast

Is not full grown to feel love’s burning thrill. 60
Canto VII] PARADISE.

Sooth, since so many glances go in quest
Of this mark which so very few discern,

I will say why such mode was worthiest.

The Divine Goodness which doth from it spurn
All envy, sparkles with an inward sheen
Such as develops loveliness eterne.

That which distils from it without a mean
Ne'er endeth, for immovable remains
The form imprinted where its seal has been.

That which from it without a mean down-rains,
Is wholly free, because it lies no whit
Beneath the power that to things new pertains.

Being most conformed to, it most pleases it ;
For the holy glow which sheds o’er all its ray,
Is liveliest when with that most like it knit.

The human creature, which in every way
Has these advantages, if one should fail,
From its nobility must fall away.

Sin only o'er its freedom can prevail,

And make it lose its similarity

To the Chief Good, whose light in it grows pale ;
And it ne’er comes back to its dignity,

Unless it fills the void of sin’s misdeed,

By pains on ill delight wreaked righteously.

The sin of your whole nature in its seed,
Caused its removal from these dignities,

And Paradise at once’: By subtle heed

Thou’lt see there was no cure for its disease,

By any way except by passing through
One or the other of such fords as these:

Either that God, as His compassion grew,
Should pardon ; or that man by his own force
Should make the atonement for his folly due.

Far as thou canst, now fix on the deep source
Of the eternal counsel thy firm eye,
Steadfastly riveted to my discourse.

Man with his means could never satisfy ;
Through inability to make descent,

In meek obedience, far down as on high

447

66

72

78

84

go

96
448

PARADISE. [Canto VII.

He thought to rise when disobedient ;

And this is why from power to self-atone

Man was excluded as incompetent. 102
"Twas fit that God, then, by ways all His own,

Man to his perfect being should restore ;

By either both, I say, or one alone.
But since the work the worker does is more

Acceptable, the more it can present

Of goodness from the heart which is its core, 108
The Divine Goodness, shaping the world’s bent,

To proceed by its each and every way

To your renewed upraising was content ;
And between the last night and the first day

Nor one nor the other has displayed such grand

And lofty process: no, nor will display. 114
God gave Himself with a more lavish hand,

To make man adequate to rise anew,

Than had He mere spontaneous pardon planned.
And all the other ways were scant and few

For Justice, save that God’s Son should not spurn

The humbled state to incarnation due. 120
Reverting now, to clear a point I turn,

And so fulfil thy every desire;

That thou mayst, plain as I do, there discern.
Thou sayest, ‘I see that air, I see that fire,

Water, and earth, and all that they compose,

Come to corruption and full soon expire, 126
Yet each of these things from creation rose ;’

So that, if that which I have said be true,

They should be safe from perishable close.
Brother, the Angels, the pure country too,

Wherein thou standest, may be called create ;

And are ; with being perfect through and through. 132
But the elements thou dost enumerate,

And those things that are made from them to grow,

Take from created virtue form and state.
Created was the matter that they show ;

Created was the informing virtue’s might,

Within these stars that round about them go. 138
Canto VIL] PARADISE. 449

The soul that in each brute and plant has site,
Drawn forth from a potential state has been
By ray and motion of some holy light.
But chief Benignity, without a mean,
Breathes into you your life, with feelings swayed
By love for it from thenceforth ever keen. 144
Hence too thou canst deduce by reasoning’s aid,
Your resurrection, if thou think’st with care,
In what a manner human flesh was made,
When were created the first parent pair.”

 

NOTES TO CANTO VII.

1. 1-3.—¢¢ Hosanna, Holy God of hosts, shedding lustre with Thy
brightness over the blessed fires of these realms.”

1. 4.—1 follow Bianchi in taking ¢‘ volgendosi” to refer to a rotation of
the spirit round itself ; which is elsewhere mentioned as an indication of
joy (see Par. xii. 1-6 ; xxi. 80, 81). The “substance ” is the spirit of Jus-
tinian (see note to Purg. xviii. 49, 50).

I. 6.—A double light was due to Justinian, as he had been both Emperor
and Law-Reformer.

1. 8.—Compare Par. xviii. 100-105.

l. 14.—* Bice” is the abbreviated form of ‘ Beatrice.”

1. 18.—There is a reference here to the Purgatorial fire (Purg. xxvii.
46-54).

1. 21.—Referring to what Justinian had said in Par. vi. 92, 93.

1. 26.—The man not born—Adam. Compare Par. xxvi. 91, 92.

1. 39.—1I have followed the received text; but a slight change in it
would make Dante say that human nature swerved from ‘‘the Way, the
Truth, and the Life” (St. John xiv. 6).

1. 48.—¢¢ Heaven’s opening procured.” Compare Purg. x. 34-36.

11. 49-51.—The Crucifixion was a just revenge upon the human nature
assumed by Christ; but was unjust to His divine nature: upon which
account it was itself revenged by the destruction of Jerusalem.

1. 72.—By “‘ things new ” are here meant Secondary Causes, as distinct
from the direct operation of God, the First Cause. They are “new”
because created later than those ¢ First Effects ” produced by God without
other intervention (Purg. xi. 3).

1. 76.—The human creature, being created direct by God, has the
before-mentioned advantages of immortality (11. 67-69), freedom (ll. 70-72),
and likeness to God (11. 73-75).

2 G
450 PARADISE. [Canto VII.

11. 79-81.—Sin deprives it of the last two of these.

1. 85.—“ Its seed >—Adam. Compare, for this sense of seme,” Inf.
XXV. 12; xxvi. 60.

1. 103.—7.¢. by the ways of Mercy, and of Justice.

l. 110.—By both of which God proceeded in working out man’s
redemption.

11. 128, 129.—Beatrice had said (Il. 67-69) that everything created
directly by God is immortal. This seems to Dante inconsistent with
the fact that the elements are perishable. But Beatrice proceeds to tell
him that these were not God’s immediate creations.

1. 130.—* The pure country ”—Heaven.

ll. 139-141.—The souls of brutes and plants are brought into existence
by the influence of the heavenly bodies upon matter predisposed to become
them.

11. 142-144.—But the human soul is breathed into man by the direct
operation of God—from whose hand it comes forth, as is described in
Purg. xvi. 85-90.

11. 145-148.—As that which proceeds immediately from God is immortal,
an argument for the immortality of the human body is afforded by the
reflection that the first human bodies were created by God Himself, without
the intervention of parents.
Canto VIII] PARADISE. 451

CANTO VIII.
HEAVEN IIL: VENUS.
LOVERS. CHARLES MARTEL.

The increase of beauty in Beatrice indicates to
Dante that they have reached another heaven ; which
is that of Venus. Here are the spirits of Lovers.
King Charles Martel reveals himself. He finds
fault with his brother Robert's niggardly disposition,
different from his father’s ; and explains how nature
is not the same in parents and children. He declares
that men ought to pay more regard to nature than
they do, in selecting avocations for their children.

THE world of wont thought, in its peril’s day,
That the fair Cyprian beamed forth, as she rolled
In the third epicycle, wild love’s ray;
Thus not to her alone did they of old,
With votive shout and sacrifices done,
Pay honour, under ancient error’s hold ; 6
But honoured Cupid and Dione ; one
As mother, one as son to her ; and said
That he a seat in Dido’s bosom won.
And from her, of whom I have preluded,
Took that star's name which wooes the Sun, and now
Behind him goes ; now is before him sped. 12
We mounted to it ; I observed not how :
But that we were within could surely mark,
By increased beauty on my Lady’s brow.
And as within a flame we see a spark ;
And through a voice which goes and comes discern
Another voice, to whose firm note we hark ; 18
I saw in that light other lanterns turn
In circuit, and at more and less speed go ;
Methinks, according to their sight eterne.
Never did winds from chilly cloud sweep low,
So hastily, or visible or dim,
That they would not have seemed restrained and slow, 24
452

PARADISE. [Canto VIII.

To one who had beheld towards us skim

Those lights divine, and leave the orbit’s sphere

Begun at first in the high Seraphim.
And, within those the foremost to appear,

“ Hosanna” sounded in such dulcet tone

As I have ever since longed to re-hear. 30
Then one drew nearer to us; and alone

Began: “We all are ready, that thou mayst

Rejoice in us, to have thy pleasure known.
We on with the celestial Princes haste,

With one same thirst, in one same orbit’s groove ;

To whom thou in the world already sayest, 36
Ye who by intellect the third heaven move.

And are so full of love, that a slight rest,

To give thee pleasure, not less sweet will prove.”
When my eyes had been reverently addressed

To seek my Lady, and by her had been

Assured and well-contented in their quest; 42
They turned back to the much-professing Sheen ;

And “ Who thou art, declare to me ;” I said,

In tones imprinted with affection keen.
And how, and how much, did I see it spread ;

Since oer it, as I spoke, a fresh joy’s glow

Heightened the lustre which its joys had shed. 48
Thus fashioned it exclaimed, ¢ The world below

Short time possessed me ; longer were its bound,

Much ill would not have grown which now will grow.
My joy keeps me concealed from thee ; which round

About me rays, and covers me all o'er,

Even as a creature in its own silk wound. 54
Thou loved’st me well, and hadst good cause therefor ;

For, had I stayed on earth, I should have shown

What more than leaves my own love for thee bore.
That left bank which is watered by the Rhone,

After its waters with the Sorgue’s are blent,

Expected me, in time, for lord to own ; 60
That horn of Italy, too, whose extent

Bari, Gaeta, and Catona bound ;

Where Tronto and Verde into sea are sent.
‘Canto VIII] PARADISE. 453

My brow already shone resplendent, crowned

With that land’s diadem, which Danube laves,

When beyond German banks its course has wound. 66
And fair Trinacria, which—o’er that gulf’s waves

Which ’twixt Pachynus and Pelorus lies,

And is most buffeted when Eurus raves—
Feels gloom from sulphur, not Typhceus, rise ;

Would still have waited for kings sprung, through me,

From Charles’s and from Rudolph’s dynasties ; 72
Had not ill rule, felt ever rancorously

By subject peoples, made Palermo hiss,

¢ Death, death to them ! let death their portion be.’
And if my brother could but foresee this,

He would, lest harm should come from it, e’en now

Shun Catalonia’s needy avarice. 78
For truly there should be provision how,

Through him or through another, to prevent

More load being put upon his laden prow.
His nature should be lavish by descent ;

But it is niggard, and needs soldier friends

Who would not be on hoarding up intent.” 84
“Since I believe the lofty joy which blends

With me, infused by thy discourse, my Lord,

Where every good at once begins and ends,
Is seen by thee and me in one accord,

It pleases me more ; this too I hold dear,

That thou discern’st it in thy gaze God-ward. 90
Thou hast made me glad, so also make me clear ;

For thy discourse has stirred a doubt in me,

How bitter growth can from sweet seed appear.”
Thus I to him, and “If I can,” said he,

« Shew thee a truth, that which thou dost demand

Shall be in face, as now at back of thee. 96
The Good which turns the whole realm thou climbest, and

Contents it, doth its providence ordain

To be the virtue in these bodies grand.
Nor for the natures only is thought ta’en

By the mind which is in itself complete ;

But how, with them, their safety to maintain. 102
454

PARADISE. [Canto VIII.

Whatever, then, this bow from it lets fleet,

Becomes disposed to reach a foreseen end,

As a well aimed shaft with the mark will meet.
Were this not so, the heaven thou dost ascend

Would in such manner work out its effects,

That they would not to art but ruin tend. 108
Which cannot be, unless the intellects

‘That move these stars ; the First among them, too,

In making them imperfect ; have defects.
Wouldst have this truth made clearer to thy view?”

And I, “ No: ’tis impossible, I see,

That Nature should grow tired of labour due.” 114
“Say, would it be the worse,” continued he,

* For man on earth, if not a citizen ?”

“Yes,” answered I, “this needs no proof for me.”
“ And can he be, if life below by men

Is not in tasks diverse diversely spent?

No, if your Master there guides well his pen.” 120
Down to this point he, thus deducing, went ;

Then ended : “ The roots therefore whence are drawn

Effects in you, are fitly different ;
Whence one is Solon, and one Xerxes born ;

Melchisedec one ; and another he

Whom his son left in flight through air forlorn 126
The circling Nature, whose the seal we see

On mortal wax, though it plies well its art,

Marks not off one from other hostelry.
Hence it befalls that Esau is apart

In seed from Jacob; and Quirinus’ line—

So base his father—begs from Mars its start. 132
Begotten nature ever would incline

To shape by the begetters’ course its own,

If not o’ercome by providence divine.
What was behind thee, now in front is shown ;

But, that thou mayest know thou pleasest me,

I'd have a corollary round thee thrown. 138
Ever when Nature comes to disagree

With Fortune, then, like every other seed

Out of its region, it thrives evilly.
Canto VIIL] PARADISE. 455

And did the world below with thoughtful heed

Mark what foundation is by Nature laid,

By following this ’twould rear a goodly breed. 144
But you force into a religious grade i

One who was born the sword on him to gird ;

And make a king of one for preaching made;
So that your track has from the roadway erred.”

 

NOTES TO CANTO VIII,

1. 1.—In peril of damnation ; before Christianity.

11. 2, 3.—The fair Cyprian—Venus, ‘‘ Diva potens Cypri.” Wild”
—as opposed to lawful—love.

1. 3.—An epicycle was a small circle in which a planet was supposed to
revolve from west to east round a point in the orbit of the heaven to which
it belonged, and with which it was carried round the Earth from east to
west. In Convito ii. 4, Dante says, “ Upon the back of this circle, in the
heaven of Venus, whereof we are now treating, is a little sphere, which
has in that heaven a revolution of its own, whose circle the astrologers
term epicycle.”

¢“ The sphere
With centric and eccentric scribbled o’er,
Cycle and epicycle ; orb in orb.”
Milton, Par. Lost, viii. 82-84.

1. 9.—In allusion to Cupid’s taking the form of Ascanius in order to
inspire Dido with love for Aineas (Virg. Zn. i. 717-719).

1. 10.—i.e. from Venus. This star contains the spirits of Lovers
According to Dante it represents Rhetoric, the third science of the
Trivium (Convito ii. 14).

1. 11, 12.—Venus is at one time of year an evening, at another a
morning, star. -

1. 23.—Winds may be visible in the sense that they are seen to drive
the clouds before them.

1. 26, 27.—The Seraphim are the highest Order of Angels (Par. xxviii.
98, 99) ; and are the “blessed Movers ” (Par. ii. 129) of the Primum Mobile,
the ninth and highest of the moving heavens; which gives rise to the
movements of all the others (Par. ii. 112-114), including the present heaven
of Venus.

1l. 34-37.—By * Celestial Princes” is meant the Hierarchy of Angels
called ¢ Principalities ” (Par. xxviii. 125), which Dante supposed to direct
the movement of the heaven of Venus.

 
456 PARADISE. [Canto VIII.

1. 37.—The first line of the Canzone in Convito ii.

1. 49.—The speaker is Charles Martel, eldest son of Charles IIL. of
Anjou and Naples, by Mary of Hungary, daughter of Stephen V., and
sister of Ladislas IV., kings of that country. He was born in 1272; in
1289 became de jure king of Hungary on the death of his uncle Ladislas
without male issue ; and was crowned, but never reigned there ; in 1291
married Clemence, daughter of the Emperor Rudolph of Hapsburg ; and
in 1295 visited Florence, where Dante must have known him. He died, in
his father’s lifetime, in that same year, at the age of twenty-three.

1. 51.—The ill which Charles Martel here predicts is the resistance
which his brother Robert, the future king of Naples, would make to the
Emperor Henry VIL, the ‘‘lofty Henry” of Par. xxx. 137.

11. 52—54.—Compare Par. v. 136, 137; xxi. 55, 56.

11. 56, 57.—.c. my love for thee would have borne fruit.

11. 58-60.—The land of Provence. Charles Martel would have become
Count of it in succession to his father, Charles II. of Naples, who inherited
the title from his own father, Charles of Anjou (Purg. vii. 126) ; to whom
it came through his wife Beatrice, daughter of Count Raymond Berenger,
who left it her by Will (Purg. xx. 61).

ll. 61-63.—The horn of Italy is its southern part, forming the kingdom
of Apulia or Naples. This territory is aptly described by the three towns
at the three corners of its triangular formation: Bari and Gaeta to the
north, on the Adriatic and Mediterranean respectively ; and Catona to the
south, almost opposite Messina in Sicily. The literal meaning of 1. 61 is
that the territory ‘ makes suburbs” (simborga) of these three towns; z.e.
they are at its extremities. The region is further denoted by the two rivers
which bound it on the north ; the Tronto, falling into the Adriatic, and the
Verde (Garigliano) falling into the Mediterranean ; which last has been
mentioned in Purg. iii. 131. The geographical position of ¢ Catona” is
enough to show that it, and not ‘ Crotona,” is the right reading in 1. 62.

11. 65, 66.—z.e. the crown of Hungary (see note to 1. 49).

1. 67.—The gulf of Catania.

1. 68.—Pachynus, now Capo Passaro, was the ancient name for the
south-eastern promontory of Sicily. Pelorus, now Capo di Faro, was the
extreme north-eastern promontory. It has been mentioned before, in Purg.
xiv. 32.

1. 69.—This line recalls those of Virgil in Georg. ii. 107, 108 :—

¢ Ubi navigiis violentior incidit Eurus,
Nosse, quot Ionii veniant ad littora fluctus.”
Compare also Hor. Od. IV. iv. 43, 44 :—
‘¢ Eurus

Per Siculas equitavit undas.”

1. 70.—According to Virgil, Enceladus, not Typhceus, was the giant
buried under tna, and whose convulsions caused its eruptions (En. iii
578-582).
Caxnro VIIL] PARADISE. 457

11. 71, 72.—4.e. his children would have become kings of Sicily ; being
sprung; through him, from his grandfather Charles of Anjou, and his
father-in-law the Emperor Rudolph of Hapsburg.

1. 73-75.—Referring to the Sicilian Vespers, March 30, 1282, when
the Sicilians rose against their foreign rulers ; massacred eight thousand
Frenchmen, to the cry of “ Death to the French ;” and deposed the House
of Anjou, proclaiming Peter ITI. of Arragon king.

ll. 76-78.—Charles Martel’s brother Robert, Duke of Calabria, the
third son of Charles IT. of Naples, was detained in Arragon as a hostage,
in exchange for his father (note to Purg. xx. 79), from 1288 to 1295 ; and
thus formed the acquaintance of many needy Catalonians, whom, when he
afterwards, in 1309, became king of Sicily, he took with him there, and
promoted. Charles Martel here speaks (in 1300) Propho an of this ill-
advised proceeding.

1. 82.—Charles II., the father of Robert and of io speaker, had the
reputation of being very lavish. This is the solitary virtue for which Dante
gives him credit in Par. xix. 128.

ll. 91-93.—Dante’s doubt arises from what Charles Martel had said in
11. 82, 83, as to the difference between the natures of Robert and his father.
In the following lines he is instructed that this discrepancy between the
natures of parents and children is the work of God’s Providence, which
makes the heavenly bodies influence all natures to their destined end.
Compare Purg. vii. 121-123 ; XxX. 109-114. -

ll. 109, 110. —i.e. the Angel Movers of the different heavens (Par.
i. 127-129) ; and the Primal Mover, God Himself (Purg. xxv. 70).

1. 115, 116, etc.—Charles Martel now deduces the necessity for a
diversity in men’s natures, from the consideration that they have different
parts in life to sustain.

1. 120.—The ¢ Master” here mentioned is Aristotle. There are
different opinions as to the particular passage in him alluded to.

1. 126.—Dzedalus.

11. 127-129.— Another instance of the illustration from a seal and wax,
which Dante so often uses. Compare Purg xviii. 38, 39; xxxiii. 79-81 ;
Par. i. 41, 42 ; xiii. 73-75. The meaning here is that the influence of the
heavens in forming human character acts without reference to the particular
station of each individual.

11. 133-135.—Compare Purg. vii. 121-123.

1. 136 —See 1. 96.

1. 138.—Literally, “With a corollary will I mantle thee ” (Longfellow’s
translation).

1. 147.—This is said with special reference to his brother Robert, who
was great in Theology.
PARADISE. [Canto IX.

CANTO IX.
HEAVEN T111.: VENUS.
LOVERS. CUNIZZA, FOLCO, RAHAR.

Cunizza, sister of the tyrant Azzolino, talks with
Dante. After her, Folco of Marseilles declares him-
self, and points out the glorified spirit of Rahab. He
inveighs against the Pope and the Cardinals for their
neglect of the holy land, and predicts their speedy dis-
comfiture.

AFTER your Charles had thus enlightened me,
He went on, beauteous Clemence, to narrate
The frauds which would be his seed’s destiny :

But said, “In silence the years’ course await :”
Wherefore, that just lamenting will requite
The wrongs you bear, is all that I can state.

And now the life within that holy light
To the Sun filling it had turned anew,

As to the Good sufficing all things right.

O fatuous souls, deceived, and impious too,
Whose hearts away from such a Good are led,
While you to vanity direct your view !

And, lo, another of those splendours sped
Towards me, and signified its willingness
To please me, by a brightness outwards shed.

The eyes of Beatrice, which now no less
Than erst were fixed on me, of dear assent
To my desire showed proof to me express.

“Ah! give some compensation to my bent,
Blest Spirit,” I exclaimed, “and prove that I
Can upon thee reflect my sentiment.”

~ Whence the light, that was strange still to my eye,
From the depth whence it sang its former staves
Like one glad in well-doing made reply :

“Within the land that Italy depraves,

In that part which between Rialto lies,
And Brenta’s and Piava’s nascent waves,

I2

18

24
Canto IX.] PARADISE. 459

A hill mounts, and to no great height doth rise ;

Descending whence, a torch once grievously

Attacked the region which those bounds comprise. 30
From one same root were sprung both I and he;

Cunizza I was called, and in this spot

I shine, because this star’s light vanquished me.
But to myself the reason for my lot

I readily condone, and—which may seem

Strange to your common herd—it irks me not. 36
This costly jewel of our heaven, whose gleam

Is more than all the others to me near,

Left fame which shall not fade from great esteem
Ere five more hundred swell this hundredth year.

See if a man ought to grow excellent,

That second life may come in the first’s rear ! 42
Not upon this are that crowd’s thoughts intent,

Whom Adige now and Tagliamento pen ;

Nor do they, through being smitten, yet repent.
But ’twill soon hap that Paduans at the fen

Will stain the stream that laves Vicenza’s seat,

Through being against duty stubborn men. 48
And there, where Sile and Cagnano meet,

One lords it and goes bearing his head high,

The net for catching whom grows now complete.
And for its impious pastor’s crime’s deep dye

Feltro shall mourn ; that shall be of a stain

Worse than men ever entered Malta by. 54
Too large would be the vat that should contain

Ferrara’s blood ; and weary would he grow

Who ounce by ounce should weigh its every grain ;
Which gift this courteous priest shall make, to show

His partisanship ; gift in fitting cue

With his land’s morals, for him to bestow. 60
Mirrors there are above, styled Thrones by you,

Whence God in judgment doth on us outpour

Effulgence showing us these words as true.”
Here it was silent, and the semblance wore

Of being elsewhere-turned, for it had flown

Back to the wheel in which it was before. 66
460

PARADISE. [Canto IX.

The other joy, that was to me now known,

Grew to my sight a thing of dazzling sheen,

As, by the sun struck, a fine ruby stone.
Joy there above gives radiance to the mien,

As it gives laughter here ; but Shades below :

By outward gloom show the mind’s sorrow keen. 72
“God's sight scans all, and thine in Him doth grow,”

Said I, “ Blest Spirit ; hence there cannot be

A wish that can be hid from thee to know.
Therefore thy voice that fills the heaven with glee,

Aye with the chanting of those tender fires

Which make themselves a cowl of wings twice three, 78
Why gives it not content to my desires ?

I should not now be awaiting thy demand,

Were my mind in thee, as thine mine inspires.”
“The greatest vale in which the waves expand,”—

His answer was in these words then begun—

“ Except that sea which garlands Earth’s whole land, 84
Goes ’twixt discordant shores against the Sun

So far, that ’tis by its meridian spanned,

Where it at first found its horizon run.
I was a dweller on that valley’s strand,

"Tween Ebro and Macra, which with passage short

Divides the Genoese from Tuscan land. 90
Sunset and sunrise differ scarcely aught

At Buggea and the land from whence I came,

Which with its own blood once made warm the port.
Those called me Folco who had learnt my name ;

And I am now upon this heaven impressed,

As it was once on me; for ardour’s flame 96
Burned not more strong in Belus’ daughter’s breast,

Sichaeus’ and Creusa’s plague to be,

Than in me while I was with fit locks tressed.
Nor in the breast of her of Rhodope,

Deluded by Demophoon, nor in

Alcides’ heart when full of Iole. 102
Nor yet repent we, but smile, not at sin

Which comes not back to mind, but at the worth

That ordained and foresaw our lot herein.
Canto IX.] PARADISE.

Here we admire the art that brings to birth
Such fair result, and see what good ends sway
The world above to roll the lower Earth.

But, that thou mayst bear all-fulfilled away
The wishes born within thee in this Sphere,
"Tis fit that I should something further say.

Thou wouldst know who is in this light that here
Is sparkling near me in a sunbeam’s wise
When it is glittering upon water clear.

Now know that tranquilly within it lies
Rahab, who, numbered in our order’s roll,
Sets her own seal upon the loftiest skies.

She, before any other Christ-won soul,

Into this heaven was by assumption ta’en,

Where your Earth’s shadow’s point attains its goal.

"Twas fit that she should in some heaven remain,
As trophy of the mighty victory
Which one palm and the other wrought to gain.
For aider in the first renown was she,
Achieved by Joshua in the holy land,
Which little troubles the Pope’s memory.
The city that was planted by his hand
Who turned his back upon his Maker first,
And who through envy made such woe expand,
Produces and spreads wide the flower accursed,
That has caused sheep and lambs to deviate,
Through making him wolf who was shepherd erst.
Through this the Gospel and the Doctors great
Are shunned, and only the Decretals find
Keen students, as their margins indicate.
To this are Pope and Cardinals inclined ;
Not upon Nazareth do their thoughts reflect,
Where Gabriel gave his pinions to the wind.
But, with the Vatican, the parts select
Of Rome, which with the tombs of soldiery,
Who followed after Peter, have been decked,
Shall soon from the adultery be free.”

461

108

114

120

132
462 PARADISE. [Canto IX.

NOTES TO CANTO IX.

1. 2—Commentators differ as to whether the ‘‘fair Clemence” here
addressed is the wife or the daughter of Charles Martel. The style of the
address, however, seems to indicate that it is the wife ; who, though dead
when the poem was written, was alive at the time of its supposed action.
She died in 1301.

1. 3.—Refers to the exclusion of Charles Martel’s son, Carlo Roberto—
or Caroberto—from the kingdom of Naples and Sicily. Charles II. left
these kingdoms to his third son Robert, Duke of Calabria, uncle of
Caroberto (see Par. viii. 76); deeming Caroberto sufficiently provided for
by his election, in 1308, as king of Hungary. Caroberto protested ; but
Pope Clement V. decided in favour of Robert.

1. 17.—See Par. viii. 40-42.

1. 26, 27.—The Marca Trivigiana, which lies between Venice—here
indicated by its chief quarter, the Rialto—and the rivers Brenta and Piava.

11. 28-30. —The hill in question is that on which stood the castle of
Romano, the stronghold of the tyrant Ezzelino, or Azzolino, whom Dante
places in the boiling river of blood in the Inferno (xii. 110). According to
Pietro di Dante, his mother, shortly before his birth, dreamt that she was
delivered of a lighted firebrand.

1. 32.—Cunizza was Azzolino’s sister. She was notorious for her amours.
One of her lovers was the Sordello of Purg. vi. 74.

11. 34-36.—Compare the similar declaration of Folco, in Il. 103-105.

1. 37.—She alludes to Folco, who speaks further on (1. 82).

1. 43-45.—The inhabitants of the Marca Trivigiana, which includes
Padua and Vicenza.

11. 46-48.—Padua was Guelph, and Vicenza Ghibelline. The Paduans
were defeated by the Ghibellines, at Vicenza, three times, viz. : in 1311,
in 1314, and in 1318, in which last battle Can Grande of Verona com-
manded the Ghibellines.

The stream that laves Vicenza is the river Bacchiglione (Inf. xv. 113).

1. 49-52.—Riccardo da Cammino, lord of Treviso, where the rivers
Sile and Cagnano meet, was assassinated there, in 1312, while playing at
chess. He was the son of the “ good Gherardo” of Purg. xvi. 124, and
son-in-law of Nino Visconte di Gallura (Purg. viii. 53). |

ll. 52-60.—Gorza di Lussia, Bishop of Feltro, in 1314 gave up to the
Guelph governor of Ferrara, Pino della Tosa, some thirty Ghibellines, who
had fled thither for refuge. They were executed at Ferrara. The Bishop
acted thus to show himself a zealous Papal partisan.

Malta (I. 54) was a stronghold on the shore of the lake of Bolsena
(Purg. xxiv. 24), used as a prison for clerical offenders guilty of capital
offences.

1. 61.—The “Thrones” are the third order of the first Hierarchy of
Angels ; and were supposed to guide and move the heaven of Saturn (see
Canto IX.] PARADISE. 463
Par. xxviii. 104). According to Dante, the Divine Intelligence is reflected

downwards from all the Orders of Angels (Par. xiii. 58-60 ; xxix. 142-145).
: 1. 67.—The “‘other joy ” had been pointed out by Cunizza (1. 37).

11. 77, 78.—The Seraphim. Compare Par. viii. 27. They are described
as having six wings, in Isaiah vi. 2.

11. 81-84.-—The greatest vale of waves, with the exception of the Ocean
surrounding the Earth, is the Mediterranean.

11. 85-87.— Dante supposed the Mediterranean to extend eastward for
ninety degrees of longitude ; at the end of which its original horizon would
become its meridian. It really does not exceed fifty degrees. The ¢“dis-
cordant ”’ shores are those of Europe and Africa. :

11. 88-go.—Marseilles, the native land of the speaker, is about midway
in longitude between the river Ebro in Spain and the Magra (Inf. xxiv. 145),
which divides Genoese from Tuscan territory, and runs into the Mediter-
ranean near the Gulf of Spezia.

1. 92.—Buggea, in Algiers, is almost exactly on the meridian of
Marseilles.

1. 93.—1In allusion to the defeat of the Massilians by Cesar’s fleet, under
D. Brutus, B.C. 49, during the siege of Marseilles by the army under Tri-
bonius. It is described by Lucan in Book III. of the Pharsalia. Compare
Purg. xviii. 102.

1. 94.—Folco of Marseilles was a renowned Troubadour. He paid
court to, amongst others, Adelais, the wife of his lord the Sire Barral of
Marseilles. He afterwards married ; and upon the deaths of his wife,
the lady Adelais, and several princes, his patrons, he became a Cistercian,
and was ultimately Bishop of Toulouse. He was a persecutor of the
Albigenses. He died in 1231.

1. 97.— Dido.

1. 98.—i.e. before my hair grew grey.

ll. 100, 101.—Demophoon was the son of Theseus. He went to the
Trojan war, and on his return from it visited Thrace (in which is Mount
Rhodope), and made love there to Phyllis, the daughter of the king ; but
afterwards deserted her. Finding him fail to keep his promise to return,
Phyllis hanged herself.

I. 102.—Alcides—Hercules, so called from his grandfather Alcaeus.

11. 103-105.—Compare ll. 34-36.

11. 107, 108.—I read ““cotanto effetto” in lL. 107, and “il mondo” in
I. 108.

1. 117.—Compare 1l. 95, 96. In placing Rahab in Paradise, Dante
follows Heb. xi. 31.

1. 120.—The shadow of the Earth was supposed to reach to Venus.

1. 123.—The Crucifixion is here suggested by the piercing of Christ’s
hands ; as, in Par. xiii. 40-42, by the piercing of His side; and, in Par.
xx. 105, by the piercing of His feet.

11. 125, 126.—Since the capture of Acre by the Saracens, in 1291 (Inf.
xxvii. 89), the holy land had been left in the hands of the infidels.

Il. 127-129.—It seems clear that the Devil is here referred to as the
464 PARADISE. [Canto IX.

founder of Florence, in the sense that the Florentines were given over to
him. Line 129 refers to the woe which he brought into the world by
prompting the fall of man, through his envy of Adam and Eve; and
I. 128 is in keeping with what is said of Lucifer in Inf. xxxiv. 35. Some
commentators suppose that Mars is meant, having regard to his mention in
Inf. xiii. 144 as the first patron of Florence. But this assumes that Dante
identified him with the Devil : an unwarranted supposition.

1. 130.—The ‘‘ flower accursed ” is the florin, on one side of which was
stamped the lily of Florence, and on the other the effigy of St. John the
Baptist. In Par. xviii. 133-136, the florin is spoken of by the name of
the Baptist.

1. 134.—Gregory IX. compiled the first five books of the Decretals, or
Canon laws ; and Boniface VIII., Dante’s enemy, added the sixth.

1. 135 —.e. the margins were well thumbed and annotated by students.

11. 139-142.—A prophecy of the transfer, in 1305, of the Papal See from
Rome to Avignon. The literal translation of Il. 140, 141, is, “ which have
become the cemetery of the soldiery,” etc. In Par. xxvii. 25, St. Peter,
discoursing with Dante, calls Rome ‘“ My Cemetery.”
Canto X.] PARADISE. 465

CANTO x.
HEAVEN 1V.: THE SUN.
THEOLOGIANS AND FATHERS OF THE CHURCH.

Beatrice and Dante ascend from Venus to the
Sun, where they are encircled by a group of twelve
shining spirits. These are all Theologians and
Fathers of the Church. St. Thomas Aquinas, one
of them, points out and describes each of the rest.

LooxinG into His Son’s face with the Love

That one and the other breathe forth evermore,

The first unutterable Might above,
Has with such order made whate’er before

The mind or eye revolves, that none can be

Devoid of tasting Him, who views it o’er. 6
Then, Reader, to the lofty wheels with me

Lift up thy gaze, directed to the part

Where one on the other motion strikes ; there see
With opening delight that Master’s art,

Who with an inward love for it so cares,

That never doth His eye from it depart. 12
See how the oblique circle branches thence, which bears

The planets, that the world may be content,

Which calls on them to influence its affairs ;
And had it not been that their path is bent,

Much virtue in the heaven would be in vain,

And almost all power here below out-spent. 18
And had they more or less departure ta’en

From the straight line, there would be much defect

Of order high and low in things mundane.
Now, Reader, staying on thy bench, reflect

Upon this foretaste, meditating there ;

Wouldst thou far rather joy than toil expect. 24
I have set before thee ; feed now on the fare

Thyself ; because the theme whereof I write

Calls back to its own service all my care.
466 PARADISE, [Canto X.

Nature's chief minister, who with the might

Of heaven imprints the world, and measures o’er

Time for us, as it passes, with his light, 30
Conjoined with that part mentioned heretofore,

In circling orbit through the spirals went,

Where he is ever earliest seen to soar :
And I was with him ; but of the ascent

Perceived nought, save as one perceives a place

Reached, ere a thought on going there was spent. ~~ 36
And Beatrice, who at such rapid pace

From good to better gives us guiding clue,

That her act fills not any of time’s space,
Into what brilliance, as befitted, grew !

What the Sun, entered now, had to impart

Within, made evident by light, not hue, 42
Neer, though I summoned genius, practice, art,

Could my words image ; but ’tmay be believed ;

And let desire to see it stir the heart.
If our low fantasy has not conceived

Of such a height, this can no marvel be;

For ne’er hath eye gaze o’er the Sun achieved. 48
Of such kind here was heaven’s fourth family ;

To whom the high Father, with aye-sating cheer,

Shows how He breathes ; how the Son’s source is He.
And Beatrice began, “ Thanks, thanks give here

To the Sun of the Angels, who by grace has brought

Thee up to this sense-apprehended Sphere.” 54
Never was mortal’s heart with such mood fraught,

For devout turning to the Deity,

With all its pleasure to such promptness wrought,
As at these words the impulse rose in me ;

And my love was to Him so wholly knit,

That Beatrice was eclipsed from memory. 60
At this she smiled so, not displeased at it,

That, through her smiling eyes’ resplendent might,

My mind from one thought into many split.
I beheld many a live victorious light

Make us the centre which their circle crowned ;

Sweeter in voice than luminous to sight. 66
CANTO X.] PARADISE. 467

Latona’s daughter girt like this around

We sometimes see, when through the pregnant air

The thread that makes her zone continues wound.
Heaven’s Court, whence I return, holds many a fair

And costly jewel, that may not be ta’en

Out of the realm that they embellish there. 72
And of these was those luminaries’ strain ;

Let him who has not plumes to soar so high,

Seek from the dumb man tidings thence to gain.
When, singing thus, those burning Suns went by,

And had whirled round us in gyrations three,

Even as the stars which to fixed poles are nigh ; 78
Ladies they seemed, not from the dance set free,

But who in silence halt, on listening bent,

Till they have caught the new notes’ melody ;
And I heard first words from within one sent :—

“Since grace’s ray, which kindles true love's glow,

And afterwards by loving gains extent, 84
Is multiplied and shines within thee so,

That up that stair it leads thee, up which he

Who thence descends ne'er fails again to go ;
Whoso refused his phial’s wine to thee,

For thy thirst, would have liberty no more

Than water has, which runs not down to sea. 90
Thou wouldst know with what plants is flowering o’er

This garland ; circling amorous to behold

Her, thy fair source of strength to heavenward soar.
I of the lambs was, of the saintly fold

Which Dominic conducts, that path to try,

Where those grow sleek who ’scape from vain things’ hold.
He who upon my right hand is most nigh, 97

My brother was, and Master ; of Cologne,

Albert, is he ; Aquino’s Thomas I.
If thou wouldst have the rest all surely known,

Follow my speech by casting round thy sight,

Up and along the blissful garland thrown. 102
From Gratian’s smile springs that next flaming light ;

Who to one and the other forum lent

Aid which makes Paradise with pleasure bright.
468

PARADISE. [Canto X.

The other, this our choir’s next ornament,

That Peter was, whose treasure to the share
Of Holy Church, like the poor widow’s, went.

The fifth light, which amongst us is most fair,
Breathes of such love that all the world below
Is greedy to learn tidings of it there.

Within is the high mind where knowledge so
Profound was placed, that, if the truth be true,
No ‘second rose, so keen of sight to grow.

Next see the radiance of that taper who,

In flesh below, had Angels’ ministry
And nature present to his inmost view.

Smiling in the small other light is he,
Whose advocacy of the Christian reign
Was lore that served Augustine usefully.

Now if thou keepest thy mind’s eye in train,
While following my praise from light to light,
Thou must in thirst here for the eighth remain.

‘Within, by having every good in sight,

The holy soul is gladdened, which makes clear
The world’s deceit to those who hear it right.

The body it was driven from has its bier
Down in Cieldauro ; and from exile’s ban
And martyrdom it came into peace here.

Further, the flame from the bright spirits scan,
Of Bede and Isidore and Richard, he
Who was in contemplation more than man.

This one, from whom thy gaze returns to me,

A spirit’s gleam is, to whose serious thought
Death seemed procrastinating tardily.

Sigier is with this light eternal fraught,

Who, as he lectured in the straw-named street,
Syllogised truths of an invidious sort.”

Then as a clock, that calls us when, to greet
Her spouse with matins that may barb love's dart,
The bride of God is rising to her feet,

Draws this and urges on the other part,

Making “ting ting” sound in so sweet a tone
As swells with love a well-intentioned heart ;

108

114

120

126

132

138

144
Canto X.] ~~ PARADISE. 469

So to my sight the glorious wheel was shown,
Moving and rendering voice to voice, in chime
And sweetness such as nowhere can be known

Save there, where joy endures through endless time.

 

NOTES TO CANTO X.

1. 1.—The Fourth Heaven is now reached ; that of the Sun. Here are
found the spirits of Theologians and Fathers of the Church. According
to Dante, the first science of the Quadrivium, viz. Arithmetic, corresponds
to this heaven (Convito ii. 14).

1. 9.—z.c. where the Zodiac crosses the Equator ; and the motion of the
fixed stars, which is in circles parallel to the Equator, impinges upon or
intersects that of the Sun and the planets, which is in circles parallel to the
Zodiac.

1. 13.—The oblique circle is the Zodiac.

1. 15.—The influence of the planets upon human affairs and actions was
dwelt upon by Charles Martel in Par. viii. 97, etc.

11. 16-21.—i.e but for the precise obliquity of the Ecliptic, the course
of the seasons would not be observed, and things on Earth would decay.

1. 22—-26.— Compare Par. v. 37-39.

1. 31.—The intersection of the Equator and the Zodiac, mentioned in
1. 8, 9.

ll. 32, 33.—The spirals are the parallels between the Equator and the
Tropic of Cancer, through which the Sun passes in going from the vernal
equinox to the summer solstice ; during which time he rises earlier every
day. It was now the vernal equinox.

11. 35, 36.—1I have followed the rendering of these lines which is approved
by Bianchi, and which seems far more in keeping with the context than
the other interpretation; which, in prose, would be: “Save as one is
aware, before his first thought, of its coming.”

1. 37-44.—1I hold with those commentators who place the full stop at
the end of L 40, not at that of 1. 39. Line 40, if applied to the brilliance
of Beatrice, tallies with the invariable attribution of greater lustre to her
whenever a fresh heaven is reached (see Par. v. 93-96; viii. 14, 15). It
therefore ¢ befitted ” her to grow more radiant as the chief luminary of all
— the Sun—was entered ; just as thanks befitted Dante on entering Mars
(Par. xiv. 90). If the full stop is placed at the end of 1. 39, ‘¢ "Tis ” would
be substituted for “ And ” at the beginning of 1. 37, reading £7 there.
Lines 37-39 would then become a mere statement of what the reader well
knew before, viz. that Beatrice was Dante’s guide, and that they passed
with exceeding swiftness from heaven to heaven. Line 40 would, moreover,
refer to the brilliance of the Spirits in the Sun. “How bright in itself it
470 PARADISE. [Canto X.

befitted that to be which was within the Sun, where I entered, . . . my
words could never image.” But the word ¢ befitted” would here be as
much out of place, as in the other interpretation it is appropriate. Dante
would not say that he had no words to describe how bright the inmates of the
Sun ought to be ; but he would express his inability to tell how bright they
were. And this he has done ; according to the punctuation which I adopt.

1. 49.—The fourth family —because located in the fourth heaven.

11. 50, 51.—An allusion to the doctrine of the Trinity; similar to that in
ll. 1-3 of the Canto.

1. 63.—Compare Virg. Zn. iv. 285, 286 :—

¢¢ Animum nunc huc celerem, nunc dividit illuc,
In partesque rapit varias, perque omnia versat.”

11. 67-69.—Referring to the lunar halo. Compare Par. xxviii. 23-25.

1. 78.—Compare Par. xxiv. 11.

11. 89, go.—z.e. would have his free action as much interfered with as
water’s is, when it is prevented from flowing downward.

11. 92, 93.—The garland being composed of the spirits of Theologians,
they look lovingly upon Theology, personified by Beatrice.

1. 95, 96.—Compare Psalm cxix. 37: “O turn pay mine eyes, lest
they behold vanity : and quicken thou me in thy way.’

1. 99.—Albertus Magnus, whose vast erudition gained him the name of
the ‘“ Universal Doctor,” was born in Thuringia in 1193, and studied at
Paris and Padua, where he became a Dominican. He then taught theology
at Cologne, among other places. Thomas Aquinas was his pupil. In 1260
he accepted the Bishopric of Ratisbon ; but resigned it, two years later, to
return to Cologne, where he died in 1280. He was a voluminous author,
and fully read in the Aristotelian and Platonic philosophy, which he sought
to reconcile with Christianity.

Thomas Aquinas, ¢‘ The Angelic Doctor,” was the son of a Count of
Aquino, in the kingdom of Naples. He was born in 1225. He studied
first at Monte Cassino, and afterwards at Cologne under Albertus Magnus.
He joined the Dominicans at an early age. His ¢‘ Summa Theologica ” is
the acknowledged code of Latin Christianity. He died in 1274, at Fossa
Nuova, near Terracina, on his way to the Council of Lyons. Charles of
Anjou was suspected of having had him poisoned (see Purg. xx. 69). He
was canonised in 1323.

1. 103.—Gratian, a Benedictine monk of Bologna, published, about
1130, his ““ Decretum ;” an epitome of canon law, drawn from Papal
epistles, the decrees of Councils, and the writings of the ancient Doctors.
In this work he reconciled the civil with the canon law (I. 104).

11. 107, 108.—Peter Lombard ; called ¢ The Master of the Sentences,”
from his ‘Liber Sententiarum ;” in the preface to which he uses the
expression ‘‘ Cupientes aliquid de tenuitate nostrd cum paupercula in gazo-
phylacium Domini mittere.” He was born near Novara (whence his name
“ Lombard ”) ; studied under Abelard at Paris, of which he became
Bishop ; and died in 1164.

 

 
Canto X.] PARADISE. 471

ll. 109-111. —The fifth light is Solomon ; concerning whose ultimate
salvation there was much doubt and controversy in the Middle Ages.
News upon this point is that for which the world is here stated to be
anxious.

I. 112-114.—See 1 Kings iii. 12.

ll. 115-117.—Dionysius the Areopagite, the convert of St. Paul; to
whom was attributed the authorship of a treatise on the “ Celestial Hier-
archy,” which Dante approves in Par. xxviii. 130-132.

II. 118-120.—This lesser luminary is probably the Spanish historian,
Paulus Orosius, who flourished in the fifth century ; visited St. Augustine
in Africa ; and, apparently at his suggestion, wrote a history of the world,
to refute the cavils of the heathen against Christianity ; of which work St.
Augustine availed himself in writing his ‘“ De Civitate Dei.”

Some think, however, that St. Ambrose, or Lactantius, is the person
referred to here.

11. 124-129.—The eighth light is Anicius Manlius Severinus Boethius,
the accomplished Roman Senator. He was born about A.D. 470, and
flourished in the time of Theodoric. Gibbon gives a full account of him
in his thirty-ninth chapter. He studied at Athens, and on his return to
Rome translated and illustrated Euclid, Plato, Aristotle, Ptolemy, and
other Greek writers. Theodoric made him consul ; but ultimately confined
him in the tower of Pavia, on suspicion of being engaged in a plot against
him. During his six months’ imprisonment here he wrote his most cele-
brated work, the ¢ De Consolatione Philosophie,” which was of the
highest repute in the Middle Ages; is cited frequently by Thomas Aquinas
and Dante ; and was translated into English by King Alfred. He was put
to death by torture in the prison, in the year 524 A.D., and was buried in
the church of San Pietro in Cieldauro at Pavia.

1. 131.—Isidore was Bishop of Seville from 600 to 636.

The Venerable Bede, an Anglo-Saxon monk, born in 672, died in 735.
His Ecclesiastical History of England was the chief of his voluminous
works.

Richard of St. Victor was prior of the monastery of that name, near
Paris, from 1164 to 1173. Another theologian from it will be met with in
Canto xiii. 133. He was a native of either Scotland or Ireland, and was
at the head of the Mystics in his century. He wrote a treatise entitled
The Mystical Ark.”

1. 136.—Sigier lectured on logic at the Sorbonne in Paris towards the
end of the thirteenth century. He is said to have incurred the imputation
of heresy.

1. 138.—* The straw-named street” is the Rue du Fouarre at Paris.
In addition to the Schools, there was a hay and straw market there; and
it was the custom of the students, who came thither to hear lectures, to
use the bundles of straw as seats.

Il. 139-148.—Sece another simile from a clock’s movements, in Par.

xxiv. 13-18.
472 PARADISE, [Canto XI,

CANTO XI.

HEAVEN 1V.: THE SUN.

THEOLOGIANS AND FATHERS OF THE CHURCH. STORY OF
THE LIFE OF ST.- FRANCIS.

St. Thomas Aquinas explains to Dante the mean-
ing of his allusion to the sleekness of the Dominicans
who keep free from vain things. As a preface to
this, he relates the life of St. Francis; and then
contrasts with it the manner in which the Dominicans
Lo astray.

O CARE insensate, swaying mortal kind,

How full those syllogisms are of flaws

That keep thy wings to downward flight confined !
One after aphorisms, after laws

Another went, one for the priesthood sought,

And one to reign by force or specious cause; 6
One robbery, one civil business wrought ;

One in the pleasures of the flesh ensnared

Wearied himself, one turned to doing nought ;
When I, from thraldom to all these things spared,

In heaven on high such glorious welcome earned,

As thither I with Beatrice repaired. 12
When each had to its former point returned

Within the circle, rooted in that site

As candle in a candlestick it burned.
And I heard words begun within the light

That had addressed me first, and now was gay

With smiles which made it shine more purely bright; 18
“Even as I am kindled by its ray,

So, gazing on the light that ne’er doth wane,

I learn what reasoning thy thoughts obey.
Thou doubtest, and wouldst have me sift again

In clear enlarged phrase, what thou heard’st me speak,

That 'tmay grow level with thy sense and plain, 24

 
Canto XI] PARADISE. 473

Where I observed before, Where those grow sleek ;

And where I further said, No second rose ;

And here we needs must clear distinction seek.
The Providence which on the world bestows

Governance so planned that all created sight

Fails, ere into that counsel’s depths it goes ; 30
That towards Him in whom she takes delight

His spouse might move, who with a loud voice cried,

Sealing with precious blood the nuptial rite,
Self-secure, and in faith to Him more tried ;

Ordained in favour of her princes twain,

To be on either hand to her a guide. 36
This, with Seraphic ardour glowed amain ;

That, was a splendour of Cherubic gleam

On Earth, such wisdom did he there attain.
One will I tell of, for he takes for theme

The twain, who praise on either one expends,

Since their deeds with the selfsame purpose teem. 42
Between Tupino and the stream that wends

Down from the blessed Ubaldo’s chosen hill,

A fertile slope from a high mountain trends,
From whence Perugia feels the heat and chill

Through Porta Sole, and behind it weep

Nocera and Gualdo for their yoke of ill. 48
Upon that slope, where it most breaks its steep,

A sun arose to flood the world with light,

As this one sometimes does from Ganges’ deep.
Let him, then, who discourses of that site,

Not say, ¢ Ascesi’—name of little worth—

But ¢ Orient,’ if he would say aright. 54
He was not yet much distant from his birth,

Before of his great virtue he began

To give some proof of comfort to the Earth.
For with his father into strife he ran,

In youth, for a dame such that every one

Doth her, as death, from pleasure’s portals ban. 60
And with his spiritual Court’s benison,

Lt coram patre he to her was wed,

Who day by day more love from him then won.
474

PARADISE. [Canto XI.

O’er her, of her first husband widowed,

Obscure, despised, and until now unwooed,

Thousand and hundred years and more had sped: 66
And nought availed to hear that she had stood

Firm with Amyclas at his voice’s sound,

Who made the whole world with fear of him imbued ;
Nor aught availed that she was constant found,

And bold, so that where Mary stayed below,

She feared not on the cross with Christ to bound. 72
But, that I may not too mysterious grow,

Poverty and Francis as this loving pair

Learn now from my diffuse account to know.
Their concord and the joyful looks they bare,

The wonder of their love and sweet regard,

For holy thoughts worked an occasion fair; 78
Whence, first of all, the venerable Bernard

Bared his feet and in quest of such peace hied,

And, running, felt he should have run more hard.
O unknown riches, O good verified !

Giles and Sylvester, barefoot in accord,

Follow the bridegroom, such charm hath the bride. 84
Then goes his way that father and that lord,

With his own lady and that family

That now was girded by the lowly cord;
Nor did faint heart weigh down his brow, to be

Pietro Bernardone’s son, and feel

Himself despised in marvellous degree ; . 90
Nay rather, royally did he reveal

His stern resolve to Innocent, and gain

From him for his religion its first seal.
When poor folk followed in increasing train

Behind his steps, to whose career renowned

Heaven's glory would uplift a worthier strain ; 96
The Eternal Spirit, through Honorius, found

This head flock-shepherd saintly as at first,

And with fresh diadem his purpose crowned.
And after that, for martyrdom athirst,

Into the haughty Soldan’s presence ta’en,

He preached Christ and the rest His followers erst; 102

 
Canto XI] PARADISE. 475

And, as he found folk too unripe in grain

For converts, and would wait in vain no more,

To fruit of sward Italian turned again ;
He, on the harsh rock between Tiber’s shore,

And Arno’s, took from Christ the final seal

That for two years his members on them bore. 108
When it pleased Him who chose him to such weal,

To draw him up, the recompense to share,

Which he gained by his self-abasing zeal ;
He recommended to his brethren’s care,

As to right heirs, his lady held most dear,

And bade them love and truth to her to bear. 114
And willed that his soul should go pure and clear,

Back from her bosom to its sovereignty ;

And for his body wished no other bier.
Consider now what kind of man was he,

Who was meet colleague to maintain the bark

Of Peter in right course on the high sea. 120
And this is he who was our Patriarch ;

Whence whoso follows what he bids him do,

Lades merchandise, thou see’st, of goodly mark.
But his flock hungers now for viands new,

So strongly, that it needs must take concern

In seeking for strange brakes to scatter through. 126
And as his sheep for paths remoter yearn,

And wander further from his guiding call,

More void of milk they to the fold return.
Some, truly, fearing harm that may befall,

Cleave to the shepherd ; but so few we find,

That scant cloth furnishes the cloaks of all. 132
Now if my words are of no feeble kind,

If thou hast been on listening intent,

If thou recall’st what I have said to mind,
Thy wishes will be partially content;

Since thou wilt see the plant whence chips are polled,

Wilt see, too, the reproof by those words meant, 138
Where those grow sleek who scape from vain things hold.”
476 PARADISE. [Canto XI.

NOTES TO CANTO XI.

ll. 4, 5.—The professions of Physic, Law, and Divinity. “The
Aphorisms” of Hippocrates was a book of medical authority.

1. 16.—The spirit of St. Thomas Aquinas speaks again.

I. 25.—See Par. x. 96.

1. 26.-—See Par. x. 114.

11. 32, 33.—The Church ; whom Christ wedded to Himself by His death
on the cross.

1l. 37-39.—The Seraphic prince is St. Francis, so called from the
ardent love, or Charity, which distinguished him. The Seraphim are so
called from “burning” (compare Par. ix. 77). The Cherubic prince is St.
Dominic. Cherubim means “¢ plenitude of knowledge.”

l. 40.—St. Thomas Aquinas, a Dominican, takes for his theme St.
Francis, the Founder of the Franciscans. In Canto XII., Bonaventura, a
Franciscan, sounds the praises of St. Dominic.

1. 43-45.—Descriptive of the site of Assisi, between the rivers of
Tupino and Chiasi, which last descends from the neighbourhood of
Agobbio, where St. Ubaldo fixed his hermitage. The ‘high mountain”
of 1. 45 is Monte Subasio.

11. 46-48.—Porta Sole is the gate of Perugia, on the side of Assisi.
Monte Subasio in summer reflects upon it the rays of the Sun, and in
winter sends it chilling winds.

Nocera and Gualdo are on the east side of the ridge of Monte Subasio.
They had to grieve for their oppression by the Perugians. Some under-
stand ‘“greve giogo” to mean ‘‘the stern mountain ridge” of Subasio,
which overshadowed these places, and made them cold and sterile districts.

1. 50.—The “Sun” is St. Francis, who was born at Assisi in 1182.
He was the son of Pietro Bernardone (1. 89), a wool-merchant there.

1. 51.—¢“ This one,” Z.e. this Sun in which we now are.

1. 53.—““ Ascesi,” which also means ‘I ascended,” was the old name
of Assisi.

1. 54.— Orient ”—suggested by the above-mentioned meaning of
“ Asces].”

1l. 55-60.—St. Francis at first followed the life of a soldier, but at an
early age began to devote himself to works of charity. His father strongly
opposed him, and shut him up in his house. But he was determined to
renounce all worldly goods, and give himself up to Poverty, the ‘dame ” of
1. 59 (and see 1. 74).

11. 61-63.—In the presence of his father and the Bishop he renounced
all right to his inheritance, and even gave up his clothing ; thus marrying
Poverty. The picture of this marriage, where Poverty stands at the altar
in rags and tatters, is one of the most interesting of Giotto’s series of
frescoes, in the lower church at Assisi, illustrating the life of St. Francis.

1. 64.—Christ is meant by Poverty’s first husband.
Canto XI.] PARADISE. 477

1. 66.—St. Francis was born in 1182 (see note to 1. 50).

11. 68, 69.—In allusion to Ceesar’s knocking at the hut of the fisherman
Amyclas, to summon him to take him across the Adriatic; a summons
which Amyclas, safe in his poverty, heard without concern. The scene is
described in Lucan’s Phars., v. 504, etc.

Il. 79, 8o.—Bernard of Quintavalle, a wealthy man, the first convert
made by St. Francis, sold all that he had and followed him. The Friars
of the Order went barefoot.

1. 83.—Giles, or Egidius, another convert, was the author of a book
called Verba Aurea. Sylvester, another, was a priest.

1. 87.—St. Francis called his body “¢ Brother Ass,” and bound it with a
cord, in token that it required, like a beast, to be led by a halter. This cord
became one of the badges of the Franciscans, who were thence called
¢ Cordeliers ” (see Inf. xxvii. 67, 68).

I. 89.—See note to 1. 50.

11. 92, 93.—Pope Innocent III., in 1214, granted St. Francis permission
to establish his religious Order of Minor Friars, or Franciscans (Inf.
xxiii. 3).

11. 97-99.—And the Order was more formally recognized, in 1223, by
Pope Honorius ITI., Innocent’s successor.

1. 101, 102.—St. Francis, in 1219, joined the crusading army before
Damietta, and after their defeat went into the Saracen camp ; where he is
said to have preached to the Sultan, in the hope of converting him. :

11. 106-108.—St. Francis is said to have received the Stigmata, or
marks of the five wounds of Christ, in 1224, on Monte Alvernia in the
Casentino, where he had founded his convent in 1215. Compare Gal.
vi. 17.

1. 113.—The dear lady is, of course, Poverty.

1. 116.—St. Francis died in 1226.

1. 117.—He is said to have desired that his body should be buried at a
place where criminals were executed.

1. 119.—The “meet colleague” of St. Francis was St. Dominic, the
founder of the Order to which the speaker belonged (1. 121).

1. 124.—4.c. St. Dominic’s flock.

1. 137-139.—I have followed the common reading, in 1. 138, “E
vedrai il corregger,” and Venturi’s interpretation of it. The variants are,
“FE vedrai il correggier,” and “‘ I vedra il correggier ;” with the first of which
readings the line means, ‘And thou shalt see how the wearer of the
leathern thong reasons;” and, with the second, it means, ‘‘ And the
wearer of the leathern thong shall see what is the meaning of.” It is said
that the Dominicans might be called wearers of the thong—*¢ correggieri ”
—as they wore it for a girdle ; just as the Franciscans were called ‘‘ cor-
diglieri ” from wearing the cord. But both of these renderings seem to me
a clear departure from the whole tenor of the passage. Not a Dominican,
but Dante, was the person who, if he had attended properly, was to see—
not what the Dominican reasoned, but—what the speaker had meant by
1. 139 (repeated from Par. x. 96).
478 PARADISE. [Canto XII.

CANTO XII.
HEAVEN IV: THE SUN.

THEOLOGIANS AND FATHERS OF THE CHURCH. STORY OF
THE LIFE OF ST. DOMINIC.

St. Bonaventura relates the life of St. Dominic.
He inveighs against the degeneracy of his own Order,
the Franciscan. He then names twelve glorified
spirits who form, with him, the circle which sur-
rounds that in which is St. Thomas Aquinas.

As soon as the blessed flame had raised its word

For final utterance, that mill’s holy throng

Began rotating, and had not recurred
Through one whole revolution borne along,

Before another shut it in a ring,

And joined to motion motion, song to song ; 6
A song as far our Muses vanquishing,

Our Sirens, as those sweet pipes raised it loud,

As does first splendour that which thence takes spring.
As in a curve across a slender cloud

Two arches parallel and like hued run,

When Juno sets her handmaid tasks avowed ; 12
The outer springing from the inner one,

Even as that wanderer’s cadences resound,

Whom love consumed, as consumes mists the Sun ;
And for a presage gives men thus a ground,

Drawn from God’s pact with Noah ratified,

That the world shall not e’er again be drowned ; 18
Thus the two garlands circling round us plied,

Wherein those sempiternal roses blow ;

And thus the outer matched the one inside.
Soon as the dance and other festive show

Of song, and of the beam which light with light,

Jocund and blithe, was emulous to throw, 24

 
JANTO XII:] PARADISE. 479

Stopped at the instant one accord deemed right ;

As, at the pleasure moving them, the eyes

Together close, together lift their sight ;
From the heart of one of the new lights took rise

A voice which made me, turning towards its shrine,

Seem needle pointing where the pole-star lies ; 30
And it began, “The love whence fair I shine,

Bids me about the other Leader tell,

Through whom such good is spoken here of mine.
To bring one with the other in, ’tis well ;

So that, as they together waged the fight,

In glory they together may excel. 36
Christ's army, which at cost so infinite

Had been re-armed, went in its banner’s train,

Laggard, suspicious, and in scanty plight ;
When the Emperor who evermore doth reign,

Provision for the host imperilled made,

Which mere grace gave, and merit did not gain ; 42
And brought His spouse, as has been said, the aid

Of the two champions, at whose deed and word

The people joined the ranks whence they had strayed.
In that part where sweet Zephyr’s breath is stirred

To open the new leaves, whose vesturé Bright

Enross behold afresh on her conferred ; 48
Not very far from where those billows smite,

Behind which, through his lengthy course, the Sun

Conceals himself at times from all men’s sight,
Sits Callaroga, the good-fortuned one ;

Neath the protection of the escutcheon grand,

Wherein the lion o’er-runs and is o’er-run. 54
The Christian Faith from this his native land

Gained a fond gallant, holy athlete, kind

To his own, cruel to his foemen’s band :
And virtue filled his fresh-created mind,

So living, that it of his mother made

A prophetess, while in her womb confined. 60
When the espousals reached completed grade

”Twixt him and Faith, at the font’s holy stream,

Where each to each salvation’s dowry paid,
480

PARADISE. [Canto XII.

She who assented for him saw in dream
The wondrous fruit wherewith it was decreed
That he and after him his heirs should teem ;
And that he might be construed what in deed
He was, a spirit took him hence a name,
Wherein His whose he wholly was we read.
He was called Dominic ; for whom I claim
The title of the husbandman whom CHRIST
Chose to help in His garden’s growth and fame.
Envoy and servant he well seemed of CHRIST,
For the first inkling of his love's full sum
Was shown for the first counsel given by CHRIST,
Oft prostrate on the ground, awake but dumb,
His nurse discovered him ; though speaking not,
Seeming to say, ‘To this end am I come.’
O what true Felix was his father! what
Joanna true his mother; if the word
Has from men right interpretation got !
Not for the world, at which Taddéo’s herd
And Ostiense’s make laborious aim ;
But by the love of the true manna stirred,
In short time a great Doctor he became ;
Then set to pace the vineyard round, whose state
Soon blanches if the dresser is to blame ;
And from the See erst kinder than of late
To the just poor—not that it bears the brunt
Of blame, but he who sits degenerate ;—
Not the due six to two or three to stunt,
Not the first vacant benefice’s store,
Non decimas que pauperum Dei sunt,
Demanded, but permission to wage o'er
The erring world a combat for the seed,
Whereof environ thee plants twenty-four.
With doctrine then and will at one agreed,
On Apostolic task he moved, to fall,
As from a lofty vein a torrent freed ;
And smote upon the stocks heretical,
Attacking that part with his strongest blow
Where the resistance was most stout of all.

66

72

78

34

90

96

102

 
Canto XII] PARADISE. 481

Then various streams were made from him to flow,

Watering the garden catholic’s domain,

So that its shrubs more vigorously grow.
If such was one wheel of that chariot’s twain,

In which the Holy Church made her defence,

And won her civil contest on the plain, 108
Thou shouldst full well discern the excellence

Of that its fellow, so by Thomas graced,

Before I came, with speech of courteous sense.
But the orbit by the highest portion traced

Of its circumference, is obsolete,

So that the mould has now the crust displaced. 114
His family, that used to move its feet

Straight in his steps, has round in such wise wheeled,

As casts the front upon the rear’s retreat.
But there will soon be knowledge, from the yield,

How bad has been the culture, when the tare

Shall grieve to find the garner to it sealed. 120°
I own that he who leaf by leaf with care

Our volume searched, some page where he would read,

‘Tam what I am wont,” would still find there.
But ’twould not be one of Casale’s breed,

Or Acquasparta’s ; whence come such as shun

The writing, or too narrowly it heed. 126
Bonaventura’s life am I, begun

In Bagnoregio ; who to holy cares

Ever postponed each secondary one.
Illuminato with Augustine shares

This bliss ; first of the barefoot poor were those,

Who win God’s friendship by the cord each wears. 132
Conjoined with them Hugh of St. Victor goes,

As do two Peters, Mangiadore and

The Spaniard, who below in twelve tomes glows ;
Nathan the prophet, Chrysostom the grand

Chief Primate, Anselm with Donatus spied,

Who to the first art deigned to put his hand ; 138
Rabanus is here, and shining at my side

Is that Calabrian Abbot Joachin,

Who, gifted with the Spirit, prophesied.
482 PARADISE. [Canto XII.

To vie in praising such a Paladin,

The clear lore and impassioned courtesy

Of brother Thomas urged me, and herein 144
Together with me urged this company.”

 

NOTES TO CANTO XII.

11. 2, 3.—The rotation of the spirits is compared to that of a mill-stone,
because it was horizontal.

1. 12. —Juno’s handmaid—TIris.

1l. 14, 15.—The nymph Echo, who roved through woods and caves, and
dwindled away, owing to her unrequited love for Narcissus.

1. 31.—The speaker is St. Bonaventura (see note to 1. 127). He
proceeds to relate the life of St. Dominic.

1. 33.—The praises of St. Francis, to whose Order St. Bonaventura
belonged, had been recounted in the previous Canto by St. Thomas Aquinas,
a Dominican.

1. 43.—“ As has been said ” (see Par. xi. 35, 36).

1. 46.—%.e. in Spain.

ll. 49-51.—Not far from the Atlantic. During the summer solstice the
sun sets in the Atlantic directly opposite the west coast of Spain. Dante
says that he then conceals himself from all men’s sight, because the other
hemisphere was supposed to consist entirely of Ocean, and to be unin-
habited.

11. 52-54.—Callaroga, now Calahorra, is a town in the province of Old
Castile. The arms of the royal house of Castile have four quarterings,
containing two lions and two castles. On one side a lion is above a castle,
and, on the other, a castle above a lion.

1. 55-57.—St. Dominic was born at Calahorra in 1170, his parents
being Felix and Joanna Guzman (lL. 79, 80). After studying theology, he
left his own country for Rome, and afterwards went to Toulouse, where he
helped in the persecution of the Albigenses. In 1217 he obtained from
Pope Honorius III. the recognition of the Order of Preaching Friars
which he founded, and which, in 1219, he transferred to Bologna, where
he died in 1221.

1. 58.—The soul, according to Dante, is created in the embryo before
birth (Purg. xxv. 68-75).

11. 59, 60.—His mother dreamt, before his birth, that she bore a black
and white dog with a lighted torch in its mouth. This was prophetical of
the black and white habits that would be worn by his Order, the ‘ Domini
Canes,” and of the zeal which would distinguish him.

1. 61, 62.—St. Dominic is said to have married Faith, as St. Francis
(Par. xi. 61, 62) married Poverty.

1. 64-66.—His godmother, a noble matron, dreamt that he had a star

 

 

 

 
Canto XIL] PARADISE. 483

in his forehead and another in the nape of his neck, which illuminated the
east and the west.

1. 68.—Hence, z.e. from heaven.

11. 69, 70.—*Dominicus ” is the possessive of “Dominus.”

1. 75.—The allusion is to Christ’s exhortation to the young man who
had great possessions, to sell all that he had, and give to the poor (St.
Matthew xix. 21).

1. 78.—““ To this end am I come.” Compare St. John xviii. 37.

1. 80.—¢ Joanna ” means ‘‘ The grace of God.”

11. 82, 83.—Henry of Susa, in Piedmont, was Cardinal of Ostia, whence
he acquired the name of Ostiense. He wrote on the Decretals. He died
in 1271. :

The Taddeo referred to is probably Taddeo Alderotti, a celebrated
medical professor of Bologna, who translated Aristotle’s Ethics, and
died in 1299. Blanc, who comes to this conclusion, cites in support of it
Par. xi. 4, where Dante says that some on Earth were pursuing law, others
medicine, when he entered the Sun. Ostiense was a canon lawyer ; hence
we should expect, from that passage, to find that Taddeo was a physician.

1. 86.—The vineyard—the Church.

1. 88.—The Papal See.

1. go.—Pope Boniface VIII. Compare Par. xvi. 58.

1. g1.—Literally, “ Not to dispense two or three for six.” This may
either mean, “Not to give back two or three in the place of six,” i.e.
“Not to think two or three enough to spend on good works out of a gain
of six ;” or, “ Not to pay two or three instead of the six which is due.”
This latter seems to me the best and simplest rendering.

1. 93.—The tithes are said to belong to God’s poor in the sense that the
clergy are presumed to relieve the distress of the poor out of them. In
Par. xiii. 33, St. Francis is called “God’s poor one.”

1. 95.—* The seed,” i.e. the Faith.

1. 96.—The second and concentric circle, which had surrounded the
first (1. 5), contained, like it, twelve spirits.

1. 99. — Bianchi cites :—

¢¢ Rapidus montano flumine torrens.”
Virg. Zn. ii. 305.

1. 102.—The neighbourhood of Toulouse, where the Albigenses were
strong (see note to 1. 55-57).

1. 106.—There is probably a reference to the two-wheeled chariot of
Purg. xxix. 107. See note there.

1. 108.—4%.e. was victorious over the heretics.

1. 110.—The fellow-wheel is St. Francis. .

1. 112.—St. Bonaventura now begins to inveigh against the corruption
which had crept into his own Order—the Franciscan : just as St. Thomas,
in Canto X1I., had reproached that of his—the Dominican.

¢¢ The highest portion of the circumference ” seems to mean St. Francis,
the founder of the Order.
484 PARADISE. [Canto XII.

1. 114.—A metaphor taken from wine in a cask; which, if good,
deposits a crust ; if bad, turns mouldy. i

1. 117.—1 have translated this line according to what seems to me its
plain meaning. I cannot see how ‘‘ quel dinanzi ” means “‘ the toe-print,”
and ““ quel dietro” “the heel-print.” If, however, that is the right render-
ing, the line would run thus—

“So that its toe-prints with his heel-prints meet.”

1. 119, 120.—An allusion to the parable of the Wheat and the Tares
(St. Matthew xiii. 30).

11. 121-123.—The Franciscan Order is represented as a book, and its
members as the leaves. For the metaphor, compare Par. xv. 50, 5I.

1l. 124, 125.—Matteo d' Acquasparta, General of the Franciscan Order
in 1287, greatly relaxed the strict rule of St. Francis (‘‘ the writing” of
1. 126). Frate Ubertino of Casale, on the other hand, in 1310 caused a
quasi-schism in the Order ; heading a party of zealots who styled them-
selves Spiritualists, and adopted a most rigorous interpretation of the rule.

1. 127.—St. Bonaventura of Bagnoregio near Orvieto, was born there in
1221. [is proper name was John da Fidanza. St. Francis performed a
miraculous cure upon him when a child ; and on finding him recover ex-
claimed, “ O buona ventura ; ”” whence his after-name. Ie studied theology
at Paris, joined the Franciscan Order in 1243 ; became General of it in
1256 ; Cardinal and Bishop of Albano in 1273; and died in 1276. He
wrote many books, promulgating a mystic Christian philosophy ; and
became known as ‘“‘ The Seraphic Doctor.”

1. 130.—Illuminato and Augustine were early adherents of St. Francis

L131).
ì Ss of St. Victor, the monastery of that name near Paris,
was by birth a Saxon, and born in 1097. Another monk, Richard, of this
fraternity, mentioned in Par. x. 131, was one of his pupils. He wrote
upon the Celestial Hierarchy of Dionysius the Areopagite; and died in
1142.

Ki} 134, 135.—Peter Mangiador, or Comestor (‘““ Eater ”), so called from
his reputation as a devourer of books, was born at Troyes in France, and
was Canon and Dean there, and afterwards Chancellor of Paris. He wrote
a book on Church History ; and died at St. Victor in 1198.

Petrus Hispanus, a native of Lisbon, wrote upon logic and medicine,
but was a priest, and in 1273 became Cardinal Bishop of Tusculum. In
1276 he was’ elected Pope, and took the title of John XXI. He had been
pontiff barely eight months, when, in 1277, he was killed by the falling in
of the roof of his palace at Viterbo.

1. 136.—Nathan the prophet, who reproved David, seems rather out of
place here.

St. Chrysostom, the patriarch of Constantinople, born in 347, died 407.

1. 137.—Anselm was born at Aosta, in Piedmont, in 1033, educated at
Bec, in Normandy : became Abbot there in 1078 ; Archbishop of Canter-
bury in 1093 ; and died in 1109. |

 

 

i
ì
;
ì
|

 
Canto XIL] PARADISE. 485

11. 137, 138.—Alius Donatus was a Roman grammarian of the fourth
century. He is said to have instructed St. Jerome.

“The first art,” is Grammar.

I. 139.—Rabanus Maurus was a native of Mainz, of which he became
Bishop in 847. He died in 856. Among other works, he wrote a Glossary
of the Bible.

I. 140.—Joachim was born in 1130, near Cosenza in Calabria. He
joined a community of Cistercian monks at Corazzo, and became Abbot
there. He afterwards founded another monastery at Flora. He seems to
have been revered as a person divinely inspired. Among his works was an
Exposition of the Apocalypse.

1. 143.—*“ Clear lore ’—¢“ Discreto Latino.” ¢‘ Latino ” here, asin Par.
X. 120; xvii. 35, is used as a substantive. More usually it is an adjective,
and either used as descriptive of a native of Italy (Inf. xxvil. 33), or in
the sense of ‘‘easy,” as in Par. iii. 63.
PARADISE. [CANTO XIII.

CANTO XIII.
HEAVEN IV.: THE SUN.

THEOLOGIANS AND FATHERS OF THE CHURCH. ST. THOMAS
AQUINAS SOLVES DANTE’S DOUBTS CONCERNING SOLOMON.

Dante doubts how St. Thomas Aquinas can have
been right in saying of Solomon (in Canto X.) that he
surpassed all other men in wisdom : seeing that Adam
and Christ, having been created perfect, must have
equalled him. St. Thomas shows that there is no
inconsistency between his statement and Dante's be-
lief. He cautions him against coming fo over-hasty
conclusions.

LET him who is fain for understanding well
What now I saw, imagine, and retain
Like a firm rock the image, while I tell,
Fifteen stars which, dispersed o’er heaven's domain,
Enliven it with so serene a light
As the air’s densest mass resists in vain ; 6
Let him that Wain imagine, which, both night
And day, finds in our sky sufficient space,
And as its pole turns keeps no less in sight ;
Let him imagine that horn’s mouth, whose place
Commences at the axle’s point whereon
The first wheel pivoted revolves apace, 12
Into two constellations to have gone,
In heaven, composed in Minos’ daughter’s phase,
When in death’s icy clutches she grew wan;
And that one in the other has its rays,
And one revolves within the other, so
That one goes first, the other more delays ; 18
And he will have as ’twere the shadowy show
Of the true constellation and twin dance,
Which I saw circling round my stand-point go :
For ’tis beyond our wonted cognizance,
Far as the Chiana’s motion is outdone
By the heaven of all the swiftest in advance. 24

 
Canto XIII] PARADISE. 487

Of Bacchus there, or Pzan, chant was none ;

But of, in divine nature, Persons three,

And in one Person that and the human one.
Their song and round performed sufficiently,

Those holy lights gave heed to us, from care

To care proceeding with felicity. 30
Silence mid those concordant blessed ones there,

Was then by that light broken, in whose tale

God’s poor one’s life was shown of meed so rare :
And it began: “One ear has felt the flail;

And, now the garner has received its grain,

As sweet love bids, the other I assail. 36
Thou think’st that in the breast from which was ta’en

The rib to form the fair cheek which so dear

A taste indulged, as cost the whole world’s bane;
And in that which, before 'twas by the spear

Pierced through, and since, such satisfaction paid

As makes the balance against all sin veer, 42
Such light as may be human nature’s aid,

Had been infused in its most ample store,

By that Worth which both one and the other made.
Thou wonderest, hence, at what I said before,

When I narrated that no second rose

To match the good which the fifth light veils o’er. 48
Thine eyes now to my answering words unclose ;

And thou wilt see my saying and thy creed

In truth, as centre in the circle, pose.
Both what can die and what from death is freed,

Is but the splendour shed by that Idea

Which our Lord makes, in love, from Him proceed. 54
Because that living Light which so streams clear

From its bright Source, as not to disunite

From Him, nor from the Love by which thy three are,
By its own goodness makes its rays unite,

Mirrored as ’twere in nine subsistences,

Itself remaining evermore one light. 60
Thence it descends to the last potencies,

So coming down, as acts to acts succeed,

That it makes nought but brief contingencies.
PARADISE. [Canto XIII.

And these contingencies I deem the breed
Made up of things engendered, which the sky
Moving, produces with and without seed.

Their wax, and that which doth their form supply,
Both vary : hence, in more or less degree,
It shines through, ’‘neath the ideal signet’s die.

Whence it befalls that one and the same tree
Bears good and bad fruit, answering to its kind ;
And you are born of different faculty.

Could but the wax be perfectly designed,
And heaven firm to its highest virtue stand,

Nought of the seal’s light would be kept behind.

But Nature ever makes it faulty, planned
By her, in working like the artist, who
Has, with the trick of art, a trembling hand.

Should fervent love, then, influence the clear view
Of the Prime Virtue, and its print there leave,
Complete perfection will thereon accrue.

Thus was the earth once fitted to receive
Animal perfection in supreme degree :

Thus was the Virgin fitted to conceive.

Whence I commend the opinion formed by thee ;
For, such as it was in those persons twain,
Never was human nature, nor will be.

Should I from further progress now refrain,

‘How then could this one be without a peer?’
Thy words would call upon me to explain.

But, that the non-apparent may be clear,

Think who he was, and what cause would impel
His prayer, when told, ‘ Let thy request appear.’

I have not spoken so, but that thou well
Canst see he was a king, for sense who prayed,
That he might as a thorough king excel.

Not to know in what number are arrayed
The Movers of these heavens ; nor if necesse
E’er, with contingent joined, 7ecesse made.

Non si est dare primum motum esse,

Nor if we can through a half-circle spread
A triangle which shall right-angle-less be.

66

72

78

34

90

96

I02
Canto XIIL] PARADISE. 489

Whence, if thou notest this, and what I said,

That ¢ peerless sight’ in kingly prudence lies,

To which the shaft of my intention sped.
And if to ‘Rose’ thou dost direct clear eyes,

Thou'lt see it had sole application right

To kings, of whom, being many, few are wise. 108
With this distinction keep my speech in sight ;

And thus it can with what thou think’st agree

Of the first father, and of our Delight.
And this shall ever lead to thy feet be,

To make thee slowly, as one weary, go

To both the ‘Yes’ and ‘No’ thou dost not see : 114
For he among the fools is very low,

Who, whether he affirms or he denies,

Without distinction in each case does so.
Because it happens that where error lies,

Current opinion frequently is bent,

And inclination then the reason ties. 120

Since he returns not such as forth he went,

He goes far more than vainly from the shore
To fish for truth, who lacks art competent.
Parmenides, Melissus, and (with more)
Brissus, this plainly to the world disclose ;
Who went, and knew not whither their road bore. 126

So did Sabellius, Arius, and those
Whose folly made them mar, as swords, the pure
And perfect features that the Scripture shows.

Let not folk be too hastily secure
In judging, as is he who on the plain
Reckons the crops before they are mature ; 132

For I have seen first, all through winter's reign,

The thorn of rigid and wild guise appear,
Then bear the rose upon its top again ;

And seen a ship her straight and swift course steer
Across the sea through her whole voyage, and then
Perish at last, with the port’s entrance near. 138

Let not dame Bertha and Ser Martin, when
They see one thieve, one make oblation, think
To see them with the Divine counsel’s ken ;

Because the one may rise, the other sink.”
490 PARADISE. [Canto XIII.

NOTES TO CANTO XIIL

1l. 1-21.—Dante, being surrounded by two concentric circles of beatified
spirits (Par. x. 65; xii. 5, 6), each circle containing twelve of them (Par.
xii. 96) ; now compares these luminaries to two concentric constellations,
formed of fifteen of the brightest stars in heaven (I. 4), the seven of Ursa
Major (Il. 7-9), and the two constituting the “mouth” of the horn formed
by Ursa Minor (Il. 10-12) ; twenty-four stars in all. These constellations
he supposes to be shaped like that of the Crown of Ariadne; and that
one revolves swifter than the other.

ll. 7-9.—The Bear never sets.

¢¢ Arctos Oceani metuentis sequore tingi.”
Virg. Georg. i. 246.

IL. 10-12.—The Little Bear is the “horn” in question: its ¢“ mouth”
being formed by the two stars at the broad end ; and its small end being on
the pole-star. The ¢ first wheel ” is the Primum Mobile ; the “axle” the
world’s axis, round which that heaven was supposed to revolve.

Il. 13-15.—Z.e. two constellations, each shaped like that of the Crown of
Ariadne, into which Bacchus changed her garland.

1. 18.—Some commentators interpret this line to mean that one goes in
one direction, and the other in the reverse. But neither is that the meaning
of the words, nor is there any reason for supposing that both of the circles
did not move in the same direction. Indeed, what is said of their corre-
sponding motion in Par. xii. 6, implies that they did.

1. 23.—The Chiana was a sluggish stream near Arezzo (see note to
Inf, xxix. 47).

1. 27.—Z.e. the union of the divine and human natures in Christ.

1. 32.—¢ That light ”’—St. Thomas Aquinas.

L. 33.—*“ God’s poor one ”—St. Francis.

11. 34-36.—The first “ ear,” viz. Dante’s doubt as to the meaning of St.
Thomas’s words in Par. x. 96—¢¢ Where those grow sleek who ’scape from
vain things’ hold ”—had been threshed out in Canto XI. The other, now to
be dealt with, is his doubt of the sense of St. Thomas’s statement respecting
Solomon (Par. x. 114), that—

¢ No second rose, so keen of sight to grow.”

The statement is taken from 1 Kings iil. 12.

1l. 37-48.—Dante had supposed that the human nature in Adam and in
Christ was as perfect as in Solomon.

1. 37.—Adam.

1. 40.—Christ. What is meant by His having made satisfaction for sin
before and since the Crucifixion is somewhat doubtful. TI take it to signify
that the Atonement availed both for those who lived before, and for those
who lived after, it was made. Compare Par. xxxii. 22-27.

1. 48. --Solomon (Par. x. 109-114).

 

 
Canto XIII] PARADISE. 491

1. 50, 51.—z.e. they will accord with the truth, just as the centre
accords with the circle.

11. 52—-54.— Things both corruptible and incorruptible are the emanation
of the Idea formed, through Love, in the Divine mind.

1l. 55-57.—The three Persons of the Trinity. The living Light is the
Son ; its bright Source, the Father; the Love which makes them three, the
Spirit.

ll. 59, 60.—Compare Par. i. 136-138; xxix. 142-145. The “ Nine
Subsistences ” are the nine heavens from the Primum Mobile downwards.
The last potencies are the last things capable of impression by the creative
energy, and which it finally reaches as it descends from heaven to heaven,
causing each heaven to act under its influence. Here it is restricted to
calling into being ¢ brief contingencies,” Z.e. corruptible things of short and
uncertain duration, such as brutes and plants (see Par. vii. 139-141). All this
is practically a repetition of what Beatrice had said in Par. ii. 112-133.

1. 67-69.—Neither the subject-matter of generated things, nor the
heavenly influence which moulds it, are the same in every case. The
subject-matter differs in quality, and the influence, which acts upon it, in
intensity, in particular instances ; e.g. the nature in brutes and plants is not
the same as the nature in man, and the formation of the latter involves
greater effort than that of the former. Compare Par. vii. 139-141 with Par.
viii, 127-129.

1. 73-75.—If the subject-matter was invariably perfect (see Par. i.
127-129), and the heavenly influence at its highest pitch of perfection, and
not transmitted from some higher heaven, the divine Ideal would be fully
realized in everything that was produced.

11. 76-78.—But Nature—by which is here meant the influence of the par-
ticular heaven, as in Par. viii. 127—has not this full perfection. Hence the
result is imperfect.

1. 79-81.—This is a very difficult passage. The sense obviously required
is, that if God acts directly in the work of creation, and not through the
medium of the heavens, the thing created is perfect in all respects. The
difficulty is how to obtain this meaning from the words. Daniello finds in
the passage a reference to the conjoint operation of the three Persons of the
Trinity in creation. According to him ‘the warm Love” is the Spirit ;
““ the clear View” is the Son ; and ¢‘ the prime Virtue” is the Father : and
all three are said to dispose and mould the subject-matter created. But the
literal English of 11. 79, 80, is, “If the warm love disposes and seals the clear
view of the prime virtue ; ” not, “If the warm love, the clear view, and the
prime virtue, dispose and seal "—something else, viz. the subject-matter,
which has to be implied. Venturi’s paraphrase of these lines is open to the
same objection ; that the grammatical construction is opposed to it. He
explains thus: ‘If, not Nature, but God Himself, moved by special,
fervent love, undertakes to dispose the wax ”—i.e. the subject-matter (see
1. 73)—* with His own hand, and to seal upon it the clear light and perfec-
tion of the prime ideal virtue, or, we may say, of the eternal Idea clearly
seen in His mind.” This, again, brings in the wax, or subject-matter, as
492 PARADISE. [Canto XIIL

’ whereas it is not even

the object of the verbs ‘to dispose and to seal :’
mentioned.

The Bolognese edition, cited by Lombardi, understands by ‘the clear
view ” the heaven which gives form to the subject-matter ; and by ‘the
prime virtue ” the creative power for which this heaven is disposed, and with
which it is sealed. This makes the rendering of 11. 79, 80, as follows :—*¢ If
fervent Divine love disposes and seals the clear heaven for and with the
supreme creative virtue.” This, however, in addition to straining the mean-
ing of ““ the clear view,” involves a very forced construction.

It seems to me that, having regard to Par. xxvi. 84, ¢‘ the prime virtue ”
must mean God, and ‘‘the clear view” His view, which sees all things
(Par.ix. 73). And that the key to the sense of the passage lies in the words,
“Il caldo amor,” z.e. “ Love in fervent intensity.” In Il. 52-54 we have
learnt that all created things owe their being to the Divine love. Bat
this love does not always act directly ; it employs the agency of the
different heavens in the work of creation ; which heavens are, however, of
unequal power (ll. 67-69), and their influence is always short of perfec-
tion. In other words, the Divine love, transmitted through them, does
not perform its perfect work. But—the argument now proceeds—if God’s
own clear perception is disposed and moulded by this love in its highest in-
tensity, the fullest perfection (z.e. in the thing created) is the result. And
why so, but because this love is so overpowering as to prompt God Him-
self to create directly that for which He feels it, and thus to ensure that it
shall be “very good”? Compare Par. vii. 142-144.

Il. 82, 83.—i.c. thus was Adam created perfect.

1. 86.—In Adam ; and in Christ.

1. 89.—¢¢ This one ”—Solomon.

1. 93.—See 1 Kings iii. 5.

1. 98.—The Angelic Movers of the different heavens (Par. ii. 129).

ll. 98, 99.—z.c. if a premiss necessarily true, coupled with one only
contingently true, ever produced a necessarily true conclusion. Logic
answers this in the negative.

1. 100.—If it is to be granted that a first motion, not caused by any
other, exists. This Metaphysics answer in the affirmative.

Il. 101, 102.—Mathematics answer this in the negative (Euclid iii.
Prop. 31). Compare Par. xvii. 14, 15.

1. 103.—%.e. if thou notest that the wisdom which Solomon prayed for
was not scientific or metaphysical, but kingly wisdom : and if thou also
notest my saying that he was without a peer.

11. 104-106.—¢* Peerless sight; > ‘“ Rose” ; (see Par. x. 114).

11. 124, 125.—Parmenides, a philosoper of Elis, about B.C. 505, main-
tained that there were only two elements, fire and earth; also that the
first generation of men was produced from the Sun.

Melissus of Samos, B.C. 440, maintained that the world was infinite
and immovable. Themistocles was one of his pupils.

Brissus is censured by Aristotle in Post. Anal., lib. i. cap. 9, for false
reasoning in his attempts to square the circle.

 
Canto XIII] PARADISE. 493

1. 126.—Compare Purg. ii. 132.

1. 127.—Sabellius, presbyter of Ptolemais in the third century, denied
the doctrine of the Trinity, and held that the three Persons were but one,
under different names.

Arius, presbyter of Alexandria in the fourth century, denied that the Son
is consubstantial and co-eternal with the Father.

ll. 128, 129.—I adopt the rendering of these lines which gives to
“swords” the natural meaning. The Scriptures are, as it were, mutilated
by swords if their meaning is distorted. Compare Par. xxix. go. Some
commentators think that the allusion is to the distortion of features re-
flected in a sword, as in a mirror.

1. 139.—¢“ Ser” is an abbreviation of ¢* Messer,” ‘ Master” (see Purg.
xxiv. 31). Bertha and Martin are names used to indicate common wise-
acres.
494 PARADISE. [Canto XIV.

CANTO XIV.
HEAVEN 1V.: THE SUN,

THEOLOGIANS AND FATHERS OF THE CHURCH. SOLOMON
RELIEVES DANTE’S DOUBTS.

HEAVEN V.: MARS.
THE ILLUMINED CROSS.

Solomon enlightens Dante with respect to the
permanence of the brilliancy of the glorified spirits,
and the ability of their eyes to endure it after the
resurrection. Dante and Beatrice ascend to Mars :
where Christ is seen in glory on an illumined Cross ;
up and down and across which move brilliant lights.

From centre to the circle, and thence so

To centre, water in a round vase goes,

As struck an inside or an outside blow.
There suddenly within my mind arose

That which I say, soon as the soul in bliss,

Of Thomas, let its words in silence close. 6
Because of the similitude to this,

Sprung from his speech and that, when his was done,

Which to begin thus it pleased Beatrice :
“This one has need, although he mentions none,

Neither with voice, nor in his thought as yet,

To delve, until a fresh truth’s root be won. 12
Inform him if the light whose flowers are set

Around your substance, will remain with ye

Eternally, the same as now ’tis met ;
And, if it doth remain, say how ’twill be,

That, when you shall be visible re-made,

It will not do your sight an injury.” 18
As when, by greater joy impelled and swayed,

All at a time, those going in a ring

With upraised voice their quickened movements aid ;
So, at the prompt devout petitioning,

The saintly circles in their wondrous strain

Displayed new joy, and in their tourneying. 24
Canto XIV.] PARADISE.

He who laments that we die here to gain
Life there above, has not been there to see
With what refreshment falls the eternal rain.
That ever-living One and Two and Three,
Who ever reigns in Three and Two and One,
Not circumscribed, all circumscribing He,
With chant thrice raised had honour to Him done
By all those spirits, with such melody
As would for all desert be just prize won.
And I in the most brilliant radiancy
Of the less circle heard a modest voice,
Such as the angel’s might to Mary be,
Reply, “ Long as we festively rejoice
In Paradise, the love that we amass
Shall ray around us such a garment choice.
Its brightness follows on the ardour, as
That ardour on the vision, which grows higher,
The more of grace beyond its worth it has.
When flesh shall be resumed for our attire
Glorious and pure, our personality
Shall be more pleasing, because then entire ;
For what of light gratuitous and free
The Chief Good gives to us, shall brighter gleam ;
Light that enables us His face to see.
Therefore the vision must with increase teem,
As must the ardour set aglow by it ;
Increase, too, must the thence emerging beam.
But even as coal the flame it doth emit
Surpasses, that is in its live glow drowned,
While its own semblance is not lost a whit ;
So shall this brightness which now folds us round,
Yield in appearance to our fleshly part,
Which is at present covered by the ground ;
Nor shall such great light cause us any smart,
Because our bodily organs will be strong
For everything that can delight our heart.”
So sudden seemed and prompt each choral throng
In saying “ Amen” that ’twas clearly seen
How for their mortal bodies they must long ;

36

42

48

54

60
496

PARADISE. [Canto XIV.

Haply for others than their mere selves keen ;

For mothers, fathers, and the rest held dear

Before they had put on eternal sheen. 66
And lo, around, in brightness to it peer,

A lustre rose above the existing light,

In guise of an horizon growing clear.
And €’en as at the rise of early night

New apparitions loom upon the sky,

So that it seems, yet seems not, a true sight ; 72
Meseemed that I began there to descry

New substances in an external zone

To the other two circumferences ply.
O sparkling of the Holy Spirit's own !

How swift it flashed, and with what whiteness glowed

Upon my eyes that shrank from it o’erthrown ! 78
But Beatrice so fair and smiling showed,

That this with other sights untold must be,

Which kept not in my memory abode.
My eyes, regaining then the faculty

To raise themselves, my Lady saw, alone

Translated into loftier bliss with me. 84
My higher rise became to me well known,

Because a smile lit up that star with flame,

Which appeared ruddier than usual grown.
With my whole heart, and speech that is the same

In all, to God such holocaust I made

As this new mark of grace might fitly claim. 90
And my breast had not wholly yet defrayed

The ardent sacrifice, ere I could know

That offering with accepting favour weighed ;
For with such glitter and such ruddy glow

Splendours appeared to me within two rays,

That I said, “ Helios, that dost deck them so!” 96
As, pranked with lights some more, some less ablaze,

The Galaxy makes sages’ doubts abound,

As ’twixt the world’s poles its white shimmer plays ;
So, constellated in Mars’ depths profound,

Those rays the venerable sign portrayed,

Which quadrants make, joined in a circle’s round. 102

 
Caxto XIV.] PARADISE. 497

My memory here makes genius shrink dismayed ;

For, as upon that cross was gleaming CHRIST,

All fit comparisons my search evade.
But he who takes his cross and follows CHRIST,

Will pardon still what I omit to trace,

Beholding lighten in that radiance CHRIST. 108
From horn to horn, and tween the top and base,

Lights moved and sparkled in a vivid sort,

Both in their passing and in their embrace.
Thus do we here behold, straight and athwart,

Rapid and slow, an ever shifting sight,

The atomies of bodies, long and short, 114
Move through the ray that sometimes streaks with light

The shade o’er men for their protection thrown,

Which art and genius to create unite.
And as the lute and harp, in tempered tone

Of many strings, make tinkling sweet if dim

To one to whom they sound a note unknown, 120
So, from the spirits seen upon each limb,

Rose o’er the cross concerted melody,

Which ravished me, though I knew not the hymn.
I knew well that high praise its theme must be,

Because there came to me, 70 conquer, rise!

As to one hearing undiscerningly. 126
With this I grew enamoured in a wise,

Such that, till then, there was not any thing

That held me bound to it by such sweet ties.
Perchance my saying has too bold a ring,

Postponing those fair eyes which with delight

My longings to content in gazing bring. 132
But he who is aware that at more height

The live seals of all beauty have more use,

And that I had not turned to them my sight,
Can give my self-accusing that excuse

For which twas made, and see that I speak true ;

For the holy pleasure grows not here diffuse ; 138
Since, as it higher mounts, ’tis purer too.
498 PARADISE. [Canto XIV.

NOTES TO CANTO XIV.

ll. 1-8.—Beatrice being with Dante in the centre of the circle formed
by the spirits of whom St. Thomas Aquinas is one, the voice of the latter
comes to Beatrite from the circle to the centre, and her answer goes to him
from the centre to the circle ; putting Dante in mind of the motion of the
water in a round vessel.

ll. 17, 18.—The souls will be made visible again when they resume
their flesh at the resurrection. Till then they are shrouded in the light
which, it is here suggested, might be too brilliant for their bodily eyes to
bear.

1. 30.—Compare Purg. xi. 2.

‘II. 34, 35.—Solomon’s is the voice that speaks. Compare Par. x. 109.
His is the most resplendent light in the less circle, Z.e. that which was first
seen, before the second (Par. xii. 5) surrounded it.

ll. 37-51.—This is the answer to the question put in 1l. 13-15.

11. 40-42.—The brightness of each spirit depends upon the ardour of
its love for God ; which ardour depends on the vision which it has of Him;
and this vision is greater, the more of grace, beyond its own worth, the
spirit has.

11. 46, 47.—The light is the free gift of grace; not the prize of merit.
Compare Par. xii. 42.

ll. 52-60.—The answer to the question in II. 16-18.

1. 61.—Each choral throng, z.e. the two concentric circles of spirits
(1. 75).

1. 84.—They reach the planet Mars.

1. 87.—The ruddiness of Mars is alluded to in Purg. ii. 14.

11. 88, 89.—The language of the heart.

1. 96.—Helios may here be meant for God—with reference to His name
Eli—or Dante may have known it to be Greek for the Sun.

1. 98.—One of the ancient opinions as to the origin of the Galaxy, viz.
that the heavens were burnt up by the chariot of the Sun being driven out
of its course by Phaeton, is alluded to in Inf. xvii. 107, 108.

1. 101, 102.—Mars is tenanted by the spirits of Christian warriors, the
lights enclosing whom flit from top to bottom and from arm to arm of a
refulgent cross, on which Christ also is seen.

According to Dante (Convito ii. 14), Mars symbolises Music, the
second Science of the Quadrivium.

1l. 104, 106, 108.—Each of these lines ends with Christ.” Dante
never uses any rhyme to this name.

Il. 112-117.—The comparison is to the motion of the motes in a sun-
beam traversing a darkened room :—

¢¢ As thick and numberless
As the gay motes that people the sunbeam.”
Milton, I1 Penseroso, 8.

1. 125.—Supposed to be words from a hymn addressed to Christ.

 
sage is one bo fhe many in which Dante explains how a in- i

loveliness as they ascend higher. Lombardi regards the words as

rring to the different heavens. But if so, ‘““quelli,” in 1. 135, ought
Iso to refer to these ‘heavens ; whereas it evidently fees to the speso of

a oud

1. 136. — Compare Inf. xxx. 140, 141.
1. 138. —The holy pleasure derived from the sight of Beatrice. :

 
 

500 PARADISE. ‘[CanTo XV! |

CANTO XV.
HEAVEN V.: MARS.

CHRISTIAN WARRIORS : CACCIAGUIDA.

The lights beaming in the Cross are the Spirits of
Christian Warriors. One of them, Cacciaguida,
Dante's ancestor, glides down to its foot. He reveals
himself, and contrasts the peace and simplicity of
Florence in his own days with its present turbulence
and corruption. He then speaks of his family, and
relates his mortal career.
A wiLL benign, wherewith eternally
The love is blended which inspires aright,
As with depraved will is cupidity,
Made silence on that dulcet lyre alight,
And quieted the holy chords to rest,
Which heaven’s right hand relaxes and draws ght 6
How shall those substances to just request
Be deaf, who in accord to silence passed,
That so I might petition them with zest?
"Tis fit that his grief endlessly should last,
Who, for a thing’s love which doth not endure
Eternally, that love from him can cast. 12
As through nights tranquil depths serene and pure,
Now and again there shoots a sudden light, |
Startling the eyes that felt themselves secure ; i
And seems to be a star which changes site ; |
Save that the region loses nothing, where |
"Tis kindled ; and it lasts for time but slight ; 18
So, from the dexter-stretched horn of the pair,
Down to that Cross’s foot, a star was sent,
Out of the constellation which beams there ;
Yet the gem not beyond its riband went ;
But o’er the beamy stripe its transit made,
Seeming like fire in alabaster pent ; 24
So tender showed itself Anchises’ shade,
If trust and credence our chief Muse’s dues are,
When in Elysium he his son surveyed.

 

 
Canto XV.] PARADISE. 501

“0 sanguis meus, O super infusa

Gratia Dei, sicut tibi, cui

Bis unquam celi janua reclusa ?” 30
So spake the light, to whom attentive I

Then turned to look upon my Lady’s guise,

And found on each hand cause to stupefy ;
For such a smile was burning in her eyes,

That with my own I seemed the depths to sound

Both of my grace and of my Paradise. 36
Then, pleasing both to see and hear propound,

The spirit added to its preface things

I understood not, it spoke so profound :
Nor of choice hid from me its ponderings,

But of necessity ; because they went

Beyond the mark of mortals’ communings. 42
And, when the bow which its keen love had bent

Was so relaxed, that its discourse had made

Towards our intellectual mark descent ;
The first thing that its sense to me conveyed,

Was, ¢ Blessed mayst thou be, O Trine and One,

Who to my seed such courtesy hast paid.” 48
And followed : “Pleasant though long fast, O Son,

Drawn from perusal of the mighty tome

Where change in white and black is ever none,
Thou hast dissolved, within this glittering home

Whence I address thee ; thanks to her who so

Hath plumed thee on thy lofty flight to roam. 54
Thou deemest that thy thoughts towards me flow

From the First Source, as five and six both ray

From unity, whenever we it know.
And therefore who I am, and why display

More joy at seeing thee, dost not demand,

Than any other of this concourse gay. 60
Thou deemest true ; because both small and grand,

Who here have life, upon that mirror gaze

In which thy thoughts ere formed by thee expand ;
But that the holy love, where watchful stays

My constant sight, and which inflames my thirst

With sweet desire, may grow to fuller phase, 66
PARADISE. [Canto XV.

Let thy secure frank joyful voice be versed
In putting thy desire and will in word,
To which my answer is e’en now rehearsed.”
“To Beatrice I turned me, and she heard
Before I spoke, and smiled a sign to me,
~ Which on my will more spreading wings conferred. 72
Then I began thus: ‘Unto each of ye
Knowledge and Love of one same weight became,
Soon as you saw the first Equality.
Since in the Sun, that lit and fed your flame
With heat and light, they hold such equal place,
That all resemblances are poor and tame. 78
But will and action in the mortal race,
Through the cause that is clearly to you known,
Are feathered on their wings in different case.
Wherefore I, since I as a mortal own
This inequality, can thanks repay
For thy paternal cheer with heart alone. 84
Thee, living topaz, suppliant I pray,
Fair gem within this precious jewel set,
For my contentment what thy name is say.”
“ O leaf of mine, whom while awaiting yet
I gloried in, thou from my root wast born.” —
With answer so begun my words he met— 90
Then said to me, “ He whence thy stock has drawn
Its name, and who more than a century
Has circling round the Mount’s first cornice gone,
My son was, and great-grandfather to thee.
"Tis well fit that to thy deeds should be traced
The shortening of his lengthened drudgery. 96
Florence, within her ancient circuit placed,
From whence she still derives both tierce and none,
Abode in peace, was temperate and chaste.
She had no chain, no coronal to own,
No dainty-sandled dames, and none who made
The person less conspicuous than the zone. 102
A daughter's birth would not yet make afraid
Her father, for her time and portioned share
On neither hand beyond just measure strayed,

 

 
Cavto XV.] PARADISE. 503

Houses were not of families then bare ;

Nor had Sardanapalus come to show

The deeds that men can in a chamber dare. 108
Not yet did your Uccellatoio grow

Q’er Montemalo, which as much has been

Surmounted by it, as “twill fall more low.
Bellincion Berti girded I have seen

With leather and with bone ; and seen his dame

Come from the glass with face from pigment clean. 114
And have seen men of Nerli’s, Vecchio’s, name,

Content with jerkins of uncovered hide,

And their dames nought save flax and spindle claim.
O fortunates ! and each was certified

Of her own sepulture ; as yet, too, none

For France deserted in her lone bed sighed. 120
Care of the cradle filled the time of one,

Who used the idiom in her soothing cue,

By which delight for parents is begun :
Another, as she from the distaff drew

The tresses, with her family the theme

Of Troy, Fiesole, and Rome, went through. 126
Men would at that time a Cianghella deem,

Or Lapo Salterello, portent rare

As now Cornelia, Cincinnatus, seem.
To citizens of life so calm, so fair ;

To such a tried and proved community ;

To have in such sweet habitation share ; 132
Mary, invoked by loud cries, granted me ;

Who at the same time Cacciaguida grew

And Christian, in your ancient Baptistry.
Moronto and Eliseo, brothers two,

I had ; my wife came from the vale of Po;

And to that marriage is thy surname due. 138
Me, next, the Emperor Conrad's follower know,

And that he girt me of his chivalry ;

Into such favour did my prowess grow.
With him against that law’s iniquity

I went, whose people’s usurpation, through

The Pastor's fault, withholds your right from ye. 144
504 PARADISE. [Cantò XV.

There, at the hands of that abandoned crew,
From the fallacious world I met release,
The love whereof defiles souls not a few;
And from that martyrdom came here to peace.”

 

NOTES TO CANTO XV.

ll. 1, 2.—1I follow Blanc in regarding ‘‘si liqua” as equivalent to the
Latin Zguatur, and not to liguet.
11. 22-24.—The light did not go outside of the Cross, but ran first from
the extremity of its right arm to the centre, and thence down to the foot.
1. 25-27.—Anchises—
“Ubi tendentem adversum per gramina vidit
Anean, alacris palmas utrasque tetendit,

Effuseeque genis lacrymee, et vox excidit ore.”
Virg. An. vi. 684-686.

11. 28-30.—¢¢ O thou, my blood! O grace of God abundantly infused !
To whom, as to thee, was ever the gate of heaven twice opened ?”

It has been conjectured that Dante makes Cacciaguida, the speaker,
address him in Latin, because that was the language spoken in Florence
in his lifetime.

1. 50, 51.—The book of the Divine counsels, which are immutable.
Compare, with 1. 51, Par. xxii. 93.

1. 56.—¢“ The first source ”— God.

1l. 56, 57.—All numbers are but aggregates of the unit.

1. 62, 63.—Compare Psalm cxxxix. 1: ‘‘Thou understandest my
thoughts long before.”

1l. 73-81.—With the blessed spirits the love of knowledge and its
acquirement are coincident ; because they have direct sight of God, in
whom all perfections exist in equality. But will and action among mortals
—corresponding to love and knowledge among the blessed—are not con-
current ; as the blessed have themselves found by experience while on
earth. The will desires more than there is power to perform.

1. 85.—¢ Living topaz.” Compare Par. xxx. 76.

ll. 91-94.—Alighiero, Cacciaguida’s son by his wife who was of the
Alighieri family of Ferrara, gave that name to his descendants (see Il. 137,
138). Dante may have assigned him a place in Purgatory among the
Proud, to indicate that his own pride (see note to Purg. xiii. 138) was
hereditary. As this ancestor was not met with there, we may conclude that
he was unknown to fame (see Par. xvii. 136-138). He was the father of
Bellincione ; whose son was a second Alighiero, Dante’s father.

1. 97, 98.—The old wall of Florence passed close to and included the
Benedictine Monastery called the Badia, whose chimes struck the hours
louder and more accurately than any other church in Florence. For the
meaning of *‘ tierce and none” see note to Inf. xxxiv. 96.

 
Canto XV.] PARADISE. 505

1l. 103-105.—A father had not reason to fear that his daughter would
marry at too early an age, and expect an excessive portion.

1. 106.—This may either mean, that civil wars and banishments had not
thinned families ; or that houses were not built of a size beyond the require-
ments of families.

1l. 107, 108.—Taken from Juvenal’s—

““ Et Venere, et ccenis, et pluméi Sardanapali.”
| Sat. x. 362.

ll. 109-111.—Montemalo, now called Monte Mario, is the hill above .
Rome from which the view of the city first bursts upon a traveller approach-
ing it from Viterbo. Uccellatoio is the hill similarly situated with respect
to Florence, as a traveller comes thither from Bologna. Cacciaguida
means, therefore, that Florence had not in his time surpassed Rome in
grandeur ; whereas, at the time he now is speaking, it had surpassed it in
that respect as much as it was destined to fall below it.

1. 112.—Bellincion Berti was of the noble Florentine family Ravignani,
and father of Gualdrada, mentioned in Inf. xvi. 37 (see the note there).

1. 115.—The Nerli and Del Vecchio were noble families in Florence.

11. 118, 119.—They were sure of dying in their own country.

1. 120.—Nor did their husbands desert them for the purpose of making
fortunes in France.

11. 122, 123.—Soothing her children by such words, e.g. as ‘“nanna ”
(Purg. xxiii. 111), which it amuses parents to hear a child repeat.

1. 126.—The Florentines traced their origin to Troy, Fiesole, and
Rome.

11. 127, 128.—Cianghella della Tosa was married to Lito degli Alidosi
of Imola, and after his death abandoned herself to dissolute habits.

Lapo Salterello was a Florentine lawyer with whom Dante was at
variance. He belonged, however, like Dante, to the Bianchi party, and
was banished with them at the same time with Dante, in 1302.

1. 129.—Such disreputable characters would then have been as scarce as
now would be such virtuous persons as the mother of the Gracchi and
Cincinnatus.

1. 133.—1In allusion to the invocation of the Virgin Mary by women in
the pains of child-birth. Compare Purg. xx. 19-21.

1. 137.—Cacciaguida’s wife was of Ferrara, which is in the valley of the
Po.

1. 138.—She was of the family of the Alighieri (see supra, note to
11. 91-94).

1. 139.—The Emperor Conrad III, the first of the Hohenstauffen
dynasty. He was Emperor from 1138—1152.

Il. 142-144.—Cacciaguida followed him in the Second Crusade, which
he undertook, in conjunction with Louis VII. of France, in 1147, induced
by the preaching of St. Bernard; and which had a calamitous issue.
The “law ” is that of Islam; ¢“ The Pastor,” Boniface VIII. Compare
Par. ix. 126, 136-138.

11. 145, 146.—He met death in battle against the Mahometans.
 

506 PARADISE. [Canto XVI.

CANTO XVI.
HEAVEN V.: MARS.

CHRISTIAN WARRIORS. CACCIAGUIDA DESCRIBES THE FLORENCE
OF HIS OWN DAY.

At Dante's request, Cacciaguida tells him of his
ancestry ; relates the extent, condition, and freedom
from intermixture with neighbouring communities,
of Florence in his own time; and recounts the names
of its chief families.
O sLIGHT distinction of a noble line!
If thou dost cause men to make boast of thee
Down here, where our affection can but pine,
Ne’er will this seem a wondrous thing to me ;
Since there, where appetite goes not astray—
In heaven, I mean—I felt thee boastfully. 6
Yet thou’rt a mantle that soon shrinks away ;
So that time goes around thee with his shears,
Unless we add to thee from day to day.
With “You,” in which Rome’s clan less perseveres,
Though she was earliest to suffer it,
I poured fresh words into the spirit’s ears. 12
Whence Beatrice, who was apart a whit,
Seemed, as she smiled, like her who coughed at view
Of what as Guinevere’s first fault is writ.
Thus I began : “ You are my father, you
Give me all confidence for making speech ;
You raise me so that I myself out-do. 18
So many streams, with mirth abounding, reach
And fill my mind, that in itself ’tis glad,
Because it can sustain them without breach.
Tell me then, dear germ whence my life I had,
Who were your ancestors, and what years rolled
Marking the time in which you were a lad. 24
Tell me moreover of St. John’s fair fold ;
How large it then was, and of what a kind
Those who deserved its highest seats to hold.”
Canto XVI] PARADISE. 507

As coal is quickened by the breath of wind

Into a flame, so I beheld that light

In splendour by my blandishments refined. 30
And as it grew more lovely to my sight,

So, speaking in a sweeter, softer way,

But not the tongue we moderns now recite,
It said to me: “ From Aves utterance day,

To that when I, the child whom then she bore,

On my now sainted mother ceased to weigh, 36
Five hundred fifty times and thirty more,

"Neath its own Lion’s feet this orb of flame

Came to reillume its radiance of yore.
My forefathers and I by birth thence came,

Where first is reached the city’s final pale

By one who runneth in your annual game. 42
Let this about my ancestors avail :

For as to whence they sprung, and who they were,

Silence is more beseeming than the tale.
The whole of those at that time fit to bear

Weapons, the Baptist’s shrine and Mars betwixt,

Were but the fifth of those now living there. 48
But the community, wherewith now mixed

Campi, Certaldo, and Figghine weave,

Was pure, down to the craftsman’s grade low-fixed.
O how much better it would be to leave

Those folk as neighbours, and to confines ta’en

At Trespiano and Galluzzo cleave ; 54
Than to include them, and the stench sustain

Of Aguglione’s churl and Signa’s one,

Whose eyes at bartering already strain.
If folk than whom live more degenerate none,

Had not been as a step-dame, but benign

To Caesar, as a mother to her son, 60
One barters now and trades, made Florentine,

Who would have turned his steps to Simifonti,

Which saw his grandfather a beggar whine.
Still Montemurlo would be of the Conti;

Cerchi would in Acone’s parish be,

And perhaps in Valdigrieve Buondelmonti. 66
508

PARADISE. ~~ [Canto XVI.

Persons confused in her community

Source of the city’s ill have ever been ;

As mixed foods cause a body’s malady.
And a blind bulls fall is more headlong seen

Than a blind lamb’s ; and oft, when five swords rally, a

Stroke less than one’s is dealt, and not so keen. 72
If thou regardest Luni and Urbisaglia,

How they are gone, and how on the same way

Behind them follow Chiusi and Sinigaglia ;
To hear how families to nought decay

Will seem no hard thing to thee of new sort,

Seeing that cities end and have their day. 78
All things of yours with their own death are fraught,

As are yourselves ; but kept in some from view,

Which long endure, whereas your lives are short.
And as the lunar heaven in orbit true

Covers and bares the shores unceasingly,

Fortune doth even so with Florence do : 84
Wherefore that should not any marvel be,

Which I shall tell of the grand Florentines,

On whose fame time has cast obscurity.
I saw the Ughi, saw the Catellines,

Filippi, Greci, Ormanni, and Alberichi,

Great citizens, whose lustre now declines ; 90
With whom were seen, as mighty as antique, he

Of La Sannella, he of Arca too,

The Soldanieri, Ardinghi, and Bostichi.
Above the portal now with felons new

Of such weight laden, that there soon will be

Perdition of the bark where they are crew, 96
Were Ravignani, from whose pedigree

Descends Count Guido, and since him all they

Who took great Bellincione’s name, as he.
He of La Pressa knew how to bear sway ;

And Galigaio’s house was still made fair

By hilt and pommel both with gilding gay ; 102
Mighty continued still the column vair ;

Sacchetti, Giuochi, Sifanti and Barucci,

Galli, and those the bushel’s shame who bear.

 
Canto XVI] PARADISE. 509

The stock, of which were scions the Calfucci,

Was great already ; were already drawn

To curule chairs the Sizii and Arrigucci. 108
O what did I see those whose state has gone,

Through their own pride ! and with what might of deed

The gold balls blossomed, Florence to adorn !
Thus did the sires of those who now proceed

To the consistory, when vacant lies

Your church, and there installed on fatness feed. 114
The o’erweening clan that in a dragon’s wise

Pursues one fleeing, and to whoso shows

His teeth or purse, puts on a lamb’s mild guise,
Was rising, but from folk of small note rose ;

Ill-pleased was Ubertin Donato, when

His father-in-law made him kin to those. 120
Down to the Market Caponsacco then

Had come from Fiesole ; with Giuda too

Was Infangato a good citizen.
I tell a thing incredible, and true :

The narrow circuit’s entrance was a gate,

Whose name was to the house of Pera due. 126
Whoe’er has borrowed from that Baron great

His fair device, whose praise and name renowned

The feast of Thomas doth still renovate,
From him both privilege and knighthood found ;

Though, now-a-days, he joins the populace

Who with a border compasses it round. 132
The Gualterotti and Importuni race

Held Borgo then ; which would more quiet be,

If their new neighbours had eschewed the place.
The house from whence sprang your calamity,

Through just disdain that has brought death to you,

And put end to your living joyously, 138
Was honoured in itself and consorts too :

How ill ’twas, Buondelmonte, to obey

Those counselling thee its nuptials to eschew !
Many are sorrowing now who would be gay,

Had God let Ema claim thee for its own,

When to the city thou first took’st thy way. 144
510 PARADISE. [Canto XVI.

But it was fitting that to the maimed stone
Which guards the bridge, a victim should be made
By Florence, ere her peace had wholly flown.
With these folk and with others of their grade,
I beheld Florence in such tranquil case,
That no cause for lament upon her preyed. 150
With these folk I beheld her populace
So glorious and just, that I ne’er knew
The lily on the spear reversed in place,
Or through division take vermilion hue.”

 

NOTES TO CANTO XVI.

1. 9.—7.e. unless the acts of a noble family continue worthy of its high
descent.

1. 10.—The commentators differ as to whether the use of “You” for
“Thou ” was introduced at Rome by the Popes, or by the later Emperors.
It is said that in Dante’s time, on the other hand, the Romans were
specially noted for using ¢‘ Thou” instead of ‘ You.”

I. 13.—Lombardi points out that Beatrice stands aloof from this conver-
sation, because it is not concerned with Theology.

1. 13-15.— Beatrice laughed at the formal manner of Dante’s address.
In the next Canto, therefore (see Par. xvii. 13), he discards * You” for
Thon,”

She who coughed at Guinevere’s first fault is by some supposed to have
been her servant, who coughed to caution her mistress against the overtures
of Lancelot. Others think that the lady of Malehault, who coughed at
seeing Lancelot kiss Guinevere, is referred to. For another allusion to the
romance of Lancelot of the Lake, see Inf. v. 127, 128.

1. 25.— Florence. Compare Par. xxv. 5.

I. 33.—z.e. not in the Florentine vernacular of Dante’s day (see note to
Inf. ii. 57).

1. 34-39.—All the old editions read ‘‘trenta”—‘ thirty” in 1. 38:
and there seems no reason for discarding it in favour of *‘ tre ”—¢¢ three ”’—
which is the Della Crusca emendation. The planet Mars completes a
revolution in 686 days 22 hours and 29 minutes, or thereabouts; being a
period forty-three days short of two years. Multiplying this by 580, we
arrive at some part of the year 1190-91 as the time of Cacciaguida’s birth.
This would make him in his fifty-sixth or fifty-seventh year at the time of
the Second Crusade (1147), in which he fell. Those who support the
reading “tre,” assume that Dante supposed the revolution of Mars to
occupy two complete years ; in which case, the reading ‘‘trenta ” would
give 1160 as the date of Cacciaguida’s birth ; being thirteen years later

 

 

 

 

 
Canto XVL] PARADISE. SII

than that of his death. They therefore read “tre,” and, multiplying the
revolution of Mars by 553, make Cacciaguida’s birth fall in the year 1106.
But there is no warrant for attributing to Dante the error in question.
Mars is said to return to ‘““its own” Lion, because it was supposed to be
lord of the sign Leo. :

ll. 40-42.—The Elisei, the ancestors of Cacciaguida, lived in Florence,
within the Ward of the Porta San Piero, at the point where it is entered
from the Mercato Vecchio.

The annual game referred to is the horse-race, which was run on every
24th of June, the festival of the patron Saint, John the Baptist. Starting
from San Pancrazio, the western Ward, the competitors ran, through the
Mercato Vecchio, to the eastern Ward, San Piero, the “final pale ” of the
city. See Longfellow’s note to this passage, for the names of the different
Wards of Florence ; which in Cacciaguida’s day were four only, but after-
wards became six.

1. 47.—i.e. between the Baptistery and the Ponte Vecchio, on which
formerly stood the statue of Mars (Il. 145, 146). These were the northern
and southern boundaries of ancient Florence ; as the gates of San Piero
and San Pancrazio were its eastern and western.

1. 50.—Places in the neighbourhood of Florence. Certaldo was the
birthplace of Boccaccio.

1. 54.—Trespiano is about three miles to the north, Galluzzo about two
miles to the south, of Florence.

1. 56. —Aguglione and Signa, are places in Tuscany, near Florence.
The “ churl” of Aguglione is probably Baldo ; as to whom see note to
Purg. xii. 105. Signa’s churl is said to have been one Bonifazio.

1. 57.—¢Bartering.” For the full meaning of this word, as used by
Dante, see note to Inf. xxi. 41.

1. 58.—The degenerate folk are the clergy ; the Pope especially (see
Par xii. 90).

1. 59-63.—If the Church had been allied with the Emperor, instead of
being his enemy, Florence would have retained her ancient limits, and
would not have been invaded by needy speculators from the neighbouring
towns, claiming to be her citizens. Simifonti is near Certaldo (1. 50).

1. 64.—Montemurlo was the castle of the Counts (Conti) Guidi, who
sold it to the Florentines in 1203, because they were not powerful enough
to defend it against the neighbouring Pistoians.

1. 65.—The Cerchi had their stronghold, Monte di Croce, in the parish
of Acone, in the Val di Sieve, a stream which flows into the Amo. It
was taken and destroyed by Florence in 1053. The Cerchi migrated there,
and became the leaders of the Bianchi faction (see note to Inf. vi. 65).

1. 66.—The Buondelmonti also came into Florence after the destruction
by her, in 11335, of their stronghold Montebuono in the valley of the Grieve,
another affluent of the Arno.

Il. 73, 75-—Luni, in the Lunigiana ; Chiusi, in the Sienese territory 3
Urbisaglia and Sinigaglia, in the March of Ancona.

1. 81.— Human lives are too short to witness the decay of cities.
512 PARADISE. [Canto XVI.

Il. 88, etc.—Villani gives a full account of these old Florentine families.
See the translation of it in Longfellow’s note.

ll. 94-96.—The ‘portal ” is the gate of San Piero. The new felons
with which it is said to be laden are the Cerchi and the Donati, whose
respective factions of the Bianchi and the Neri brought such disasters
upon Florence (see Inf. vi. 65). In-1. 96, I think that ‘‘jattura della
barca” means “the destruction of the bark,” not “a throwing overboard
from the bark ;” which would require us to read ‘“dalla” for “della.”
The natural meaning of the passage is that the weight of these felons will
sink the bark.

ll. 97-99.—Bellincion Berti (Par. xv. 112) was of the Ravignani family.
Through his daughter Gueldrada (Inf. xvi. 37), who married a Count
Guido, the Guidi succeeded to their property ; which, later on, passed to
the Cerchi,

11. 101, 102.—The gilt sword-hilt and pommel were signs of knightly
rank.

1, 103.—The family of the Pigli had for their arms a column bordered
with vair, or miniver.

1. 105.—¢¢ The bushel’s shame >” was borne by the Chiaramontesi (see
note to Purg. xii. 105).

1. 109.—The Uberti are supposed to be here alluded to.

1l. 110, 111.—The gold balls were the arms of the Lamberti.

ll. 112-114. —Allude to the ancestors of the Tosinghi, Bisdomini, and
Cortigiani ; allied families which were patrons and custodians of the See
of Florence ; and, as such, took possession of its revenues upon a vacancy
happening, until a successor to the Bishopric was appointed.

11. 115-118. —It is generally understood that the Adimari family, and
the Cavicciuli, a branch of them, are here meant. One of the Adimari is
said to have appropriated Dante’s goods after he was exiled.

ll. 119, 120.— Ubertin Donato, after marrying one of the daughters of
Bellincion Berti (I. 99), was offended that another was given in marriage to
one of the Adimari.

ll. 121, 122.—The Caponsacchi were nobles of Fiesole, who came thence
to Florence, and took up their abode in the Mercato Vecchio.

Il. 124-126.—The postern gate in question was called Porta Peruzza.
The incredible thing meant is probably that its name should have been
taken from that of a private family ; a fact showing an absence of envy
and jealousy in the ancient community, which in Dante’s time could hardly
be believed.

11. 127-130.—The great Baron was the Marquis Ugo of Brandenberg,
who was Viceroy of the Emperor Otho III. in Tuscany. He knighted five
Florentine families ;—the Giandonati, Pulci, Nerli, Gangalandi, and Della
Bella. These, either from gratitude, or by his permission, quartered his
arms with their own. He died at Florence on St. Thomas’s Day, 1006,
and was buried in the Badia (Par. xv. 98); where each anniversary of his
death was observed with great honour.

1. 131, 132.—The allusion is to Giano della Bella, who sided with the

 
 

 

Canto XVI] PARADISE. 513

commons of Florence against the nobles, in 1293, and procured the passing
of the edict called ‘“ The Ordinance of Justice,” excluding for ever thirty-
seven noble Guelph families from the Signoria. He incurred much odium
by his reforms; and ultimately, in 1295, went into voluntary exile in France,
where he died.

His arms were those of the Marquis Ugo, with the addition of a border
of gold. :

1. 133-135.—The Gualterotti and Importuni were noble families in the
Borgo Sant’ Apostolo. Their ‘new neighbours ” were the Buondelmonti,
who came there from the Oltrarno Quarter. The feud of this family with
that of the Amidei put an end to the quietude of the Borgo.

11. 136, 137.—The Amidei: who were justly indignant at the slight put
upon them by young Buondelmonte, in breaking off his engagement to
marry a lady of their family, and marrying, instead, one of the Donati
(I. 140, 141). Their revenge on Buondelmonte for this was the origin of
the strife between the Guelph and Ghibelline parties in Florence.

11. 140-147.—Buondelmonte was persuaded by Lapaccia, a lady of the
Donati family, to break his troth with his intended bride, one of the
Amidei, and to marry Lapaccia’s daughter Ciulla. The Amidei and their
associates, chief of whom was Mosca Lamberti (Inf. xxviii. 106), in revenge
for this, set upon Buondelmonte as he was entering Florence from the
Oltrarno, mounted on a white palfrey ; just as he had reached the foot of
the Ponte Vecchio, on which stood the mutilated statue of Mars,—the
“maimed stone ” of 1. 145 :—dragged him from his horse ; and despatched
him with their swords. This happened in 1215. Lines 143, 144 refer to the
coming of the first Buondelmente from his castle of Montebuono, in the
Val di Grieve, to Florence, in 1135. On his way, he had to cross the small
stream called Ema; and Cacciaguida says that much calamity would have
been avoided, if God had suffered him to be drowned there.

1. 153, 154. The lily, the banner of Florence, had never been turned
upside down upon a spear, by any conqueror. The banners of the van-
quished were thus treated. Nor had the white lily ina field of red, the
original arms of the city, been in Cacciaguida’s time changed to a red
lily in a field of white ; as it was by the Guelphs after the expulsion of the
Ghibellinés. :

 
 

514

CHRISTIAN WARRIORS.

PARADISE. [Canto XVII.

CANTO XVII.
HEAVEN V.: MARS.

EXILE AND MISFORTUNES.

In answer to Dante's appeal, Cacciaguida explains
to him the meaning of the predictions of future
calamity to himself, which he has heard in the
Inferno, and in Purgatory. He also bids him relate
truly the whole of his Vision, without fear or favour.

As he came, truth from Clymene to learn,

Of that which he had heard to his disgrace,
Who still makes fathers to sons chary turn ;

Such was I, and of such mood showed the trace,
To Beatrice and to the holy light,

Which had before on my account changed place.

Wherefore my Lady, ¢ Shoot the flame forth bright
Of thy desire, that so it may find vent,
Imprinted with the internal stamp aright ;

Not that our knowledge may gain increment
By speech of thine, but that thou mayest use
To tell thy thirst, and drink from us content.”

‘“ O my dear plant, whom such high lore imbues,
That, even as minds terrestrial can see
That in no triangle are two obtuse,

Thou seest contingent things ere yet they be
Existent ; since the point, to whose clear view
All times are present, is in sight to thee ;

While I, conjoined with Virgil, up and through
The Mount that purifies the souls was led ;
And into the dead world descended too ;

Grave words, that of my future life were said,
Were told to me ; although well squared I grow
To all the strokes by Fortune at me sped.

Therefore my will would be content to know
What imminent fortune I shall have to breast ;
For, if foreseen, an arrow comes more slow.”

CACCIAGUIDA PREDICTS DANTE’S

12

+]

 

 

 

 
 

Canto XVIL] PARADISE.

These words I to the selfsame light addressed
That spoke to me before, and at the will
Of Beatrice, my own will was confessed.

Nor with obscure phrase, in which folly still
Ensnared folk, ere the Lamb of God was slain,
Who takes away the deeds committed ill ;

But with precise love and explicit strain,

That fatherly love answered me, closed round
By its own smile, and by that smile made plain :

“ Contingency, that passes not the bound
Of your material volume, all portrayed
In the eternal aspect may be found.

Yet ’tis no more thence necessary made,

Than by the sight in which ’tis mirrored clear
A ship in going down the stream is swayed.

From thence, e’en as there comes upon the ear
Organ’s sweet harmony, thus evident
Comes to my sight what time brings to thee near.

Even as Hippolytus from Athens went,

515

30

36

42

Through wile by his harsh faithless step-dame wrought,

Thou also must be forth from Florence sent.
This is already wished for, and is sought ;

And he who plots it will soon have it tried ;

There, where Christ every day is sold and bought.
Blame shall attach to the ill-treated side,

With outcry as is wont ; but truth shall be

By the revenge it sends forth testified.
Thou shalt leave everything most tenderly

Beloved ; the bow of exile this prepares,

First of the shafts that it will shoot at thee.
Thou shalt make proof how salt a savour bears

Another’s bread ; how hard, too, is the way

In going down and up another’s stairs.
And that which most shall on thy shoulders weigh,

Shall be the foolish company and bad,

With whom thou shalt down to this valley stray.
Which wholly ingrate, impious, and mad,

Shall turn against thee ; but, in time then near,

48

54

60

Their brows, not thine, with red shame shall be clad. 66
516

PARADISE. [Canto XVII.

Their own procedure will make plain appear

Their brutishness ; hence ’twill be well for thee

That thou hast kept thy part aloof and clear.
First refuge for thee, and first hostelry,

The mighty Lombard’s courtesy, whose crest

Bears sacred bird on ladder perched, shall be : 72
Who shall for thee such kind regard attest,

That ’tween you two, though ‘tween the rest on Earth

"Tis latest, action shall precede request.
Thou shalt see with him one who at his birth

Was so impressed with this star’s potent mould,

That his deeds will become of noted worth. 78
He has not yet upon men’s minds gained hold,

So tender is his age; with circling coil

These wheels have but for nine years round him rolled.
But ere the Gascon shall great Harry foil,

Sparks of his virtue shall be brightly shown,

In caring not for money, nor for toil. 84
Then his magnificence shall be so known,

That e’en his foes from silence shall unbend,

And their tongues shall perforce his praises own.
On him and on his benefits attend ;

He shall bring change to many of mankind,

The rich man’s fortunes mar, the beggar’s mend ; 90
And thou shalt bear writ of him in thy mind,

But tell it not : ”—he spoke of things which they

Who witness them shall past believing find.
Then added, “ Son, these notes the sense display

Of what was said to thee ; behold each snare

Behind a few years’ cycles hid away. 96
Yet to thy neighbours do not envy bear ;

For thy life’s future shall by far outreach

The punishment their perfidies shall share.”
When, inasmuch as it now broke off speech,

That saintly soul showed in the web spread out

And warped by me, its woof without a breach ; 102

I began, as a man who in his doubt

Desires another’s counsel who descries,
And loves, and is of good will staunch and stout :
Canto XVII] PARADISE. i 517

“1 well perceive, my Father, how time flies,
Spurring towards me to inflict such blow
As grieves him most it takes most by surprise ; 108
I must be armed with foresight then, that so,
If I should lose the place to me most dear,
I may not others by my songs forego.
Down through the world with endless sorrow drear,
And on the Mountain from whose beauteous height
My Lady’s eyes upraised me soaring clear, 114
And afterwards through Heaven from light to light,
I have heard things which, if I tell again,
Many will find a bitter herb to bite.
And if to truth I prove a timid swain,
I fear that I may lose life among those
By whom this time will be for ancient ta’en.” 120
The light from which my treasure’s smile arose,
Whom I found there, became first glittering,
As a gold mirror where a sunbeam glows.
Then it replied, “ A conscience darkening
With shame through others caused or self-implied,
Alone shall feel thy words by brusqueness sting. 126
" But, ne’ertheless, all falsehood laid aside,
Render thy Vision wholly manifest,
And let those scratch who have the itch to bide;
For, should thy voice at the first taste molest,
It will leave vital nutriment behind,
For those who shall be able to digest. 132
This cry of thine shall do as doth the wind,
Whose blasts against the loftiest tops are blown :
And, in this, no small proof of honour find.
Therefore thou hast within these wheels been shown ;
Upon the Mount ; and in the vale distressed ;
Souls which are known to fame, and those alone. 138
Because the hearer’s soul can find no rest,
Nor fix its faith on an example ta’en,
Whose unknown root is hidden from his quest ;
Nor on some other proof that is not plain.”
518 PARADISE. [Canto XVII.

NOTES TO CANTO XVII.

ll. 1-3.— Phaeton having been told by Epaphus that he was not the son
of Apollo, came to his mother Clymene to ascertain the truth from her
(Ovid. Met. i. 750, etc.). The disastrous consequences which followed
Apollo’s consent to Phaeton’s request to be allowed to drive the chariot of
the Sun, are a warning to fathers not to gratify heedlessly their children’s
desires.

1. 14, 15.—Another illustration from the truths of geometry. Compare
Par. xiii. 101,102.

1. 17, 18.—The “point” is God. Compare Par. xxviii. 16-18.

ll. 22, 23.—See the predictions of Farinata (Inf. x. 79-81) ; Brunetto
Latini (Inf. xv. 61-72); Currado Malaspina (Purg. viii. 133-139); and
Oderisi of Agobbio (Purg. xi. 139-141).

1. 23.—¢¢ Squared ”—*¢¢ Tetragono ;”’ taken from Aristotle’s rerpdywyos
awed Yoyov (Eth. i. 10).

1. 27.—Cary quotes here a line attributed to Ovid, but not found in
him :—

“ Nam preevisa minus leedere tela solent.”

1. 31, 32.—An allusion to the ancient Oracles, and to their supposed
cessation at the moment of the Crucifixion.

1. 36.—It will be remembered that effulgence in Paradise answers to a
smile (Par. ix. 70, 71).

1. 37-39.—The material volume is the material world. Dante is fond
of this metaphor of a volume (see Par. ii. 77, 78; xii. 121-123; xv.
50, 5I). Contingency, ze. that which may or may not happen, has no
place beyond this world. In Eternity, where there is no succession of time,
all events are certain, and known.

1l. 40—42.—But God’s foreknowledge of events no more necessitates
them than the image on a spectator’s retina, of a ship going down stream,
causes the motion of the ship.

1. 46-48.—As Hippolytus was driven from Athens by the calumnies of
Phzdra, so shalt thou be driven from Florence by false accusations.

1. 50, 51.—The plotter is Pope Boniface VIII. With what is here said
of his making a traffic of Christ, compare Par. xviii. 121-123.

1. 55.—Dante’s banishment took place in 1302, at a time when he was
absent from Florence on an embassy.to the Pope ; who had, in conjunction
with the Neri faction in Florence, sent Charles of Valois thither. Thus
reinforced, the Neri proceeded to pass sentence of banishment on the
Bianchi party, in which Dante was included (see notes to Inf. vi. 65 and
68).

11. 61-66.—There may be an allusion here to the attempt of the Bianchi,
in 1304, to return to Florence by force ; to which Dante was opposed, and

“which failed. One of his fellow-exiles was the Lapo Salterello, who
is mentioned with scorn in Par. xv. 128.

 

   

ada Cth

facade la Lc PP ANAS LES AR O

 

 
Canto XVIL] PARADISE. 519

11. 68, 69.—Compare Inf. xv. 70-72.

1. 71, 72.—The mighty Lombard intended here is probably Barto-
lommeo della Scala, Lord of Verona. It is, however, doubtful if he was
ever entitled to assume the Imperial Eagle on the ladder which was the crest
of his family ; inasmuch as he was not made Imperial Vicar, though his
successor, Alboino, was.

1. 76-79.—Can Francesco della Scala, afterwards known as Can
Grande, was the youngest of the three sons of Albert della Scala ; his
brothers being Bartolommeo (I. 71) and Alboino. He was born in 1291
(1. 81). Bartolommeo succeeded his father in 1301, but died in 1304 ; when
Alboino and Can Grande were associated in the supremacy. Alboino died
in 1311, and Can Grande then became sole lord of the city. He was
Dante’s chief patron and protector, and many consider him to be the
¢¢ greyhound ” of Inf. i. 101 (see the note there). He died in 1329.

1. 82.—The Gascon is Pope Clement V., as to whom see note to Inf.
xix. 83. °‘Great Harry” is the Emperor Hers VII. of Luxembourg, whom
the Pope, though he had invited him to Italy, is said to have secretly
thwarted. The Emperor came into Italy in 1310, when Can Grande was
nineteen years old.

1. 84.—Compare Inf. i. 103.

ll. 94, 95.—.e. this is the explanation of the predictions of misfortune
addressed to thee in the Inferno and in Purgatory.

ll. 101, 102.—For the metaphor, compare Par. iii. 95, 96.

1. 108.—I have followed Blanc’s rendering of ‘ chi pili s’abbandona ;”
which seems to be in accordance with the sentiment of 1. 27. The general
interpretation of the words is, ‘he who most yields to it.” If that is the
right meaning, the line may be rendered—

¢¢ As grieves him most, who least its force defies.”

1. 120.—Compare Purg. xxiii. 98, 99.
1. 129.—Dante never minces his words when alluding to those whom
he scorns. See another instance in Inf. xv. 111.
ll. 133, 134.—
“ Seepius ventis agitatus ingens
Pinus, et alta graviore casu
Decidunt turres, feriuntque summos
Fulgura montes.”
Hor. Od. II. x. 0-12,
520 PARADISE. [Canto XVHT.

CANTO XVIII.
HEAVEN V.: MARS.
CHRISTIAN WARRIORS.

HEAVEN VI.: JUPITER.

 

RIGHTEOUS RULERS: THE EAGLE.

Cacciaguida tells Dante that Mars is peopled by
Christian Warriors. He points out many by name,
upon the Cross. By the increased beauty of Beatrice,
Dante knows that they have ascended to the next
heaven; that of Fupiter. Here radiant Spirits group
themselves into a succession of letters, which form a
sentence ; the last letter in which changes by degrees
into the shape of an Eagle.

 

THAT spirit blest was joying now, alone, |
In its word ; and I tasting, in a mode
Which sweet with bitter tempered, of my own;

When she who led me on my Godward road,

or Said, “Change thy thought ; bethink thee I am near |

Sie Him who disburdens every wrongful load.” 6

I turned, my Comfort’s loving sound to hear;
And talk of how much love I then descried
Within her saintly eyes I give up here:

Not only can I not in words confide,

But the mind cannot to such height recur

Above itself, without another guide. 12
Of this point, I can only re-aver,

That my affection was entirely free

From other longing, as I gazed on her.

Eternal pleasure, whose full radiancy
Beamed upon Beatrice, from her fair face
With view at second-hand contented me. 18

When, vanquishing me with a smile’s bright grace,

She said to me, “ Turn and give ear, and find
That Paradise beyond my eyes has place.”

 
Canto XVIIL] PARADISE. 521

As sometimes, here, the feeling in the mind
Is seen upon the visage, should its bent
Be-such as is of soul-engrossing kind ; 24
- So the flame from the saintly brilliance sent,
To whom I turned, clear indication made
That ’twas on further speech with me intent.
And it began, “ In this, that tree’s fifth grade,
Which from its top has life, and evermore
Bears fruit, and never loses leafy blade, 30
Blessed Spirits are, who when below, before
They came to heaven, were of such famous praise,
That every Muse would find in them rich store.
Fix then upon the Cross’s horns thy gaze ;
He whom I now shall name will there enact
The swift fire’s part, which sets a cloud ablaze.” 36
A light’s course drawn along the Cross I tracked, -
At mention which he made of Joshua's name ;
Nor did I note the word before the act.
And as he named the Maccabee of fame,
I saw another whirling speed attain ;
And gladness to that top a whip became. 42
Then for Orlando and for Charlemagne
My gaze attentive fixed on other two,
As the eye marks the flight by falcon ta’en.
Then William, Renouard, and Duke Godfrey drew _
My sight along that Cross; next whom there pressed
The radiance which Robert Guiscard threw. 48
Then, as its light moved mingled with the rest,
The soul made clear, which had discoursed with me,
What artist rare heaven’s choirs in it possessed.
I turned myself to my right side, to see
In Beatrice the duty that I owed
Marked out by words or gesture, as might be; 54
And saw that in her eyes such pureness glowed,
Such joyfulness, as made her aspect bright
Beyond the former and last wont it showed.
And as a man, by feeling more delight
In his good deeds, perceives from day to day
His virtue growing into stronger might ; 60
 

522

 

PARADISE. [Canto XVIII. ,

So I perceived that my revolving way,

With heaven conjoined, had widened in its span,
Seeing that Wonder decked in more array.

And as in a brief space of time we scan
The change in a pale lady, when her face
Discards the bashfulness that o’er it ran,

Such, when I turned, was with my eyes the case ;
So did that temperate sixth star gleam white,
Which had received me into its embrace.

Within that Jovial Torch before my sight,

The sparkling glitter of the love it bore
Traced for my eyes such words as we indite.

And even as birds uprising from a shore,

With greetings for their pasture, as it were,
Now in a round, now in a long troop soar ;

So holy creatures, flying here and there,

Within the lights sang, and their figures made
Now D’s, now Is, and now L’s outline wear.

First, singing, to their note they moved and swayed ;
Then, into one of these signs settling down,
They for brief while grew silent, and were stayed.

O Goddess Pegas@an, who dost crown
Genius with glory and with length of days,
Which it with thee transmits to realm and town,

Enlighten me, how in relief to raise
Their figures, as my fancy gives them mould;
Let thy power show itself in these brief lays.

In five times seven, then, they were seen enrolled,
Vowels and consonants ; and I went through
The parts, as I observed them to me told.

Diligite justitiam some drew ;

First verb and noun of the depicted whole ;
The last Qui judicatis terram grew.

Then in the M of the fifth word each soul
Continued grouped, and Jove appeared thereby
Like silver broidered with a golden serale

I saw fresh lights to the M’s summit fly, i
Descending there ; and there in rest conspire ;
Singing, I ween, the Good that draws them nigh.

66

 

72

78

90

 

 

 
Canto XVIII.] PARADISE.

ET

Then, as at striking of brands set on fire,
Innumerable sparks from them ascend,

Whence fools of wont for auguries inquire,

More than a thousand lights seemed thence to wend,
And to mount up through more or less of space,
To heights that on their kindling Sun depend.

And, as each settled down into its place,

I saw an Eagle’s head and neck appear
Delineated in that fiery trace.
He who depicts there is from guidance clear ;;

But Himself guides, and puts into the mind
The instinct by which nests are-fashioned here. __

The other beatitude, that seemed resigned ~~
At first to form a lily on the M,
By a slight motion with the mould combined.
Sweet star ! how glorious and how many a gem
Showed me our justice to have origin
Whose cause is in the heaven thou dost ingem !
Wherefore I pray the Mind, in which begin
Thy motion and-thy virtue, to explore
Whence comes the smoke thy ray is tainted in.
That wrath at those may rise in it once more,
Who in that shrine buy, sell, receive, and pay,
Which miracles built up and martyrs’ gore.
O soldiery of heaven, whom I survey,
Pray for thosé who on earth have, every one,
After a bad example gone astray.
The work of war till now with swords was done :
But now by interdicting left and right,
The bread the tender Father locks from none.
But thou, who dost to cancel only write,
Think that still Paul and Peter live, who laid

Their lives down for the vineyard thou dost blight.

Well canst thou say, “ My longing is so stayed
On him whose choice it was to live alone,
And whom the dance to martyrdom betrayed,

That Fisherman nor Paul to me are known.”

523

102

108

114

120

126

132
524 PARADISE. [CaxTo XVIIL

NOTES TO CANTO XVIII

11. 1-3.—Some commentators think that ‘‘ word” is here used in the
scholastic sense of “thought ” ; but the natural meaning is quite appropriate,
as Cacciaguida may be supposed to be reflecting on his long discourse ;
Dante, upon his own words to his ancestor touching his future lot, and upon
the answer they had received.

1. 16-18.— Divine illumination beamed directly upon Beatrice. Dante
saw it only at second-hand, as revealed in her face.

1. 21.—Theology is not the only source of bliss.

1. 25.—The brilliance in which Cacciaguida was enveloped.

1l. 28-30.—The tree which has life from its top—the Empyrean—is
Heaven. Its fifth grade is Mars.

1. 40.—Judas Maccabeus (1 Macc: iii. 3).

1. 42.—A reminiscence of Virgil’'s—

““Torto volitans sub verbere turbo.”
Zn. vii. 378.

1. 43—Compare Inf. xxxi. 17, 18.

1. 46.—The William in question is generally understood to be an early
Count of Orange in Provence. Renouard was a Saracen by birth, but, taken
prisoner by St. Louis, became a convert to Christianity, and an active
warrior in the Crusades. Duke Godfrey is Godfrey of Bouillon, the leader
of the first Crusade.

1. 48.—Robert Guiscard is placed here for having wrested Sicily from
the Saracens, in 1071 (see Inf. xxviii. 14).

1. 50.—Cacciaguida.

1. 63.—The “Wonder” is Beatrice, whose increased lustre here, as
usual, denotes the ascent to another heaven.

Il. 64-69. —The change from the red light of Mars to the white light of
Jupiter is compared to the transition in a modest lady’s face from the blush
of modesty to its natural paleness. The redness of Mars has been mentioned
in Purg. ii. 14; Par. xiv. 87.

1. 70.—The ““Jovial Torch” is put for the planet Jupiter itself. This
is the Sixth Heaven. According to Dante it corresponds to Geometry,
the third science of the Quadrivium (Convito ii. 14). In it are found the
spirits of Righteous Rulers.

1. 72.—The words are traced by the Spirits by grouping themselves into
the shapes of letters.

1. 75.—Compare Purg. xxiv. 64-66.

1. 78.—D, 1, L, are the first three letters of the word Diligite, which
is afterwards (1. 91) completed. It is to be observed that the spirits do not
group themselves in all the letters at once; but make first one, then another
of them ; staying long enough in each for it to be recognized (Il. 80, 81).
This holds good of the whole sentence which is made.

 

|
i
|
 

Canto XVIIL] PARADISE. 523

I. 82.—Goddess Pegaseean—a general name for the Muse ; taken from
the fount Hippocrene made by the hoof of Pegasus.

1. 91-93.—Diligite justitiam, qui judicaits terram are the first words
of the Book of Wisdom (i. 1) : *“ Love righteousness, ye that be judges of
the earth.” David had said (Ps. ii. 10), ¢‘ Be learned, ye that are judges of
the earth.”

1. 94.—The M of the fifth word—zerram—is the last letter of the whole
sentence. Having grouped themselves into it, the spirits do not break it
up, as they had done all those preceding it.

1. 102.—Common folk were accustomed to draw auguries as to their
future riches, length of life, etc., from the sparks flying up from lighted
brands struck together.

¢¢ Man is born unto trouble, as the sparks fly upward,” is, on the other
hand, the opinion of Job (v. 7).

1. 105.—The kindling Sun is God. He is supposed to impart light to
the Spirits, as the material Sun did to the stars (Par. xx. 6).

I. 107.—The transformation of the final 47 into an Eagle now begins.
Thus far the head and neck only appear, the remainder of the letter taking
the form of a lily—the fleur-de-lys (see 1. 113).

1. 109-111.—God forms the Eagle, just as He gives birds instinct to
form their nests on earth.

I. 112.—“ The other beatitude” means all the rest of the spirits who
were not comprised in the Eagle’s head and neck.

1. 114.—These, by an easy transition, completed the body and wings.

This is the apotheosis of the Imperial Eagle, whose praises have been
sung by Justinian in Par. vi. It is here composed of the aggregate spirits
of Righteous Rulers of all ages. It symbolizes Dante’s reverence for the
authority of the Empire ; as the reproaches of Pope Boniface VIII., which
immediately follow, emphasize his dislike of the assumption by the Papacy
of temporal authority, which he deemed the exclusive right of the
Empire.

1. 122.—“ That shrine,” Z.e. the Church. -

1. 124.—Compare Purg. xxxii. 22.

1. 126.—The bad example of the Pope. Compare Purg. xvi. 100-102.

11. 128, 129.—7.c. by Excommunication, which excluded men from the
Sacrament.

1. 130.—I see no sufficient reason for thinking that the Pope alluded to
is Clement V., and not Boniface VIII, whom Dante never misses an
opportunity of assailing. The writing which the Pope makes, only in
order to cancel it, is understood to mean excommunications which he pro-
claims, only to be paid for revoking them.

1. 133-135.—%.c. “Iam so greedy of gain.” The Pope’s affection for
St. John the Baptist here means his love of florins; which bore the Bap-
tist’s image stamped upon one side of them (Inf. xxx. 74). Compare
Par. ix. 130-132, where the florin is referred to as the “accursed flower”
which has excited the Pope’s greed : its obverse bearing the Florentine lily.
 

526 : PARADISE. [Canto XIX.

CANTO XIX.
HEAVEN VI: JUPITER.

RIGHTEOUS RULERS. THE EAGLE SPEAKS. IT SOLVES A DOUBT
FELT BY DANTE.

A single voice proceeds from the aggregated Spirits
which form the Eagle. It tells Dante the cause of its
glorification. It then disperses the doubt which he
had long felt as to the justice of the final damnation
of those who live and die in ignorance of Christianity :

and at the same time reminds him that, at the last
Fudgment, many of them will find more acceptance
than professed believers in Christ; instancing by
name certain then ruling monarchs as being worse
than heathen princes.

APPEARED before me with its wings outspread

The beauteous image, which in the grouped throng

Of souls the joy of sweet fruition bred.
Appeared each a small ruby, where so strong

A sunbeam kindled, that into my eyes

Its light was by reflection borne along. Lil
And that, to limn which I must now devise,

Voice never uttered, and ink never wrote,

Nor e’er did fancy to its level rise.
For I both saw the beak and heard the note

Of speech that, though conceived as Our and We,

As My and 7 came sounding from its throat. 12
And it began : “For deeds of piety

And justice, I am raised to glory here,

Greater than which none can desire to see;
And in the world I left my memory clear,

Such that the ill folk there its praises own,

But follow not the story when they hear.” 18
Just as from much live coal one heat alone

Makes itself felt, from many loves e’en so

There issued from that image one sole tone.

 

 

 
 

Canto XIX.] i PARADISE,

I thereupon: “O flowers, which constant blow
With endless joy ; whose odours all combined
Into one single fragrance for me grow ;

Breathe and deliver me, who much have pined
And long, kept hungering by tedious fast,

For which I had on Earth no food to find.

If within any realm in heaven is glassed
Justice divine, well know I that your own
Has no veil o’er the knowledge of it cast.

You know with what attention I grow prone
To listen ; you the doubt have understood,
Which into such long fast for me has grown.”

As, when a falcon issues from the hood,

He moves his head, and wings applauding sways ;
Makes himself fair, and indicates his mood ;

Such I beheld that sign become, with praise
Of grace Divine inwoven, and with sound
Of songs that those in heaven rejoicing raise.

And it began, “ He who His compass round
Earth’s confine turned, and ordered all the stress
Of things occult and plain within its bound,

Could not so thoroughly His worth impress
On the whole Universe, as that His word
Should not remain in infinite excess.

And it proves this, that he whom pride first stirred,
Who was all creatures’ chief, ere fully grown
Fell, since he would not wait for light conferred.

And hence each lesser nature can be shown
Capacious of that Good in scant degree,

Which hath no end ; no measure save its own.

Therefore our sight, which it behoves to be
One of the rays emitted by the mind
Whereof all things are full, lacks potency,

In its own nature, to behold defined
Its Source, save in appearance that far strays
From the reality of its true kind.

Therefore, through Justice’s eternal phase,

The sight than which your world receives no more,
So penetrates, as through the sea the gaze;

527

24

30

36

42

48

60

 
528

FARADISE. [Canto XIX.

Which, though it sees the bottom from the shore,

Sees it not in the deep : yet though unseen

"Tis there, but hid by depths that veil it o'er.
Light which proceeds from the ne’er vexed serene

Alone is light ; all else is darkness mere,

The flesh’s shadow, or its poison €’en. 66
The covert is now opened to thee clear,

Which hid the living justice from thy sight,

Of which thou mad’st such frequent question here :
For thou wouldst say : A man first sees the light

On Indus’ banks, and there there is not one

To speak of Christ, or who can read or write. 72
All his desires are good, his deeds well done,

So far as human nature can descry ;

Sin in his life and converse there is none.
Without faith, unbaptized, he comes to die.

Is he condemned, what justice sanctions it ?

What fault in him for unbelief can lie?’ i 78
Now, who art thou, that on the bench wouldst sit,

To judge things, far a thousand miles from thee,

With the short vision for a mere span fit ?
He, surely, who can subtilize with me,

If Scripture did not over you have sway,

Would be reduced to doubting wondrously. 84
O minds obtuse, O animals of clay !

The primal Will, that of itself is good,

Doth never from itself, the chief Good, stray.
So much is just as tallies with its mood ;

By no created good’s attraction led :

Its own rays o'er such good’s causation brood.” 90
As leaves the nest, and circles overhead,

The stork whose young have had the food they craved ;

And as looks up at her the young one fed ;
So did I raise my brows, and so behaved

The blessed image which, by such high throng

Of counsellors impelled, its pinions waved. 96
Whirling around, it broke into this song :

“Even as my notes have strange to thee appeared,

You mortals scan eternal judgment wrong.”

 
Canto XIX.] PARADISE. 529.

When those fires, with the Holy Ghost’s light cheered,
Rested, still in that emblem’s symmetry
Which made the Romans by the world revered, 102
It spake again : “None ever rose to be
One of this realm, without belief in CHRIST,
Before or since His nailing to the tree.
But, look you, many cry aloud, ‘ CHrisT, CHRIST,’
Who in the Judgment shall less near be brought
To Him, by far, than he who knew not CHRIST. 108
The Aithiop shall condemn such Christians’ sort,
When the two companies take different way,
One to eternal wealth, and one to nought.
What to your kings will Persians have to say, _
When they shall see that volume open spread,
Whose writings all their disrepute display ? 114
There shall be seen, mid deeds of Albert read,
One which the pen will soon have to arraign,
Since twill o'er Prague’s realm desolation shed.
There shall be seen the woe which on the Seine
He brings about, in making false coin versed,
Whose death shall from a wild boar’s stroke be ta’en. 120
There shall be seen the pride that sets athirst,
And makes so mad the Scotch and English strife,
That each beyond his boundaries must burst.
Be seen the luxury, and the soft life,
Of him of Spain, and the Bohemian,
Who ne’er knew worth, nor wished it to be rife. 126
Seen counted to Jerusalem’s lame man
Goodness, such that an I denotes the whole,
While in an M the contrary we scan.
Be seen the avarice and craven soul
Of him who guards the isle in fire’s embrace,
In which Anchises reached his long life’s goal. 132
And, to make understood how small his grace,
His record in maimed letters shall be writ,
Which will make note of much in little space.
And all shall see what filthy deeds commit
His uncle and his brother, whence ill name
Has on two crowns and such grand nation lit. 138
2 M
530

PARADISE. . [CawNTo XIX,

They, too, who Portugal and Norway shame
Shall be unmasked ; and he of Rascia, who
In ill hour to see coin Venetian came.
Blest Hungary, if she has not to rue
Further maltreatment ! and Navarre as blest,
If to her girding mountains’ rampart true. 144
And each one must believe that now, as test
Of this, with Famagosta Nicosia
Laments and chides, since, siding with the rest,
Their own beast to their flank keeps ever near.”

 

NOTES TO CANTO XIX.

1. 6.—¢¢ By reflection.” The word in the original is *‘ refraction ;” but
reflection is meant, as in the similar instance in Purg. xv. 22.

11. 23, 24.—Compare Purg. vii. 80, 81.

11. 28, 29.—Compare Par. ix. 61, 62.

1. 32.—The doubt is set forth in Il. 70-78.

1. 34-36.—Compare Purg. xix. 64, 65.

1l. 40-42.—* When he prepared the heavens, I was there: when he
set a compass upon the face of the depth” (Prov. viii. 27).

¢ In his hand
He took the golden compasses, prepared
In God’s eternal store, to circumscribe
This Universe, and all created things.
One foot he centered, and the other turned
Round through the vast profundity obscure,
And said, ¢ Thus far extend, thus far thy bounds ;
This be thy just circumference, O World.” ”

Milton, Par. Lost, vil. 224-231.

1. 44.—By ¢ word ” here seems to be meant God’s creative power.
11. 46-48.— Lucifer is a proof that God’s creative power is not exhausted

by the mere act of Creation : for even he, though the chief of all created
beings, required more illumination from God to make him perfect ; and fell,
immature, because he would not wait for it. Compare Inf. xxxiv. 18;

Purg. xii. 25-27.

11. 52-58.—Our understanding is but an emanation from the Divine

mind, and is not of power sufficient to have insight into more than a sem
blance of the real nature of that mind.

11. 59-63.—The same idea, differently expressed.

 

 
Canto XIX.] PARADISE. 531

11. 61, 62.—Compare Par. ii. 4, 5, for the contrast between the shore
and the deep. And see Par. xx. 70-72.

11. 64-66.—*¢ Every good gift and every perfect gift is from above, and
cometh down from the Father of lights, with whom is no variableness,
neither shadow of turning ” (St. James i. 17).

I. 79.—The bench, Ze. the judgment bench or seat.

1. 83.—z.e. if he did not defer to the authority of Scripture on the point.

1. 85-90.—God’s justice cannot err.

1l. 104, 105.—Compare Par. xiii. 41; xx. 104, 105.

11. 106-108.—Compare St. Matthew vii. 21 ; viii. 11, 12.

1. 109.—Compare St. Matthew xii. 41.

1. 113, 114. —Compare Rev. xx. 12.

IL. 115-132.—Of the six Terzine which compose these lines, the three
first begin identically, with the words, ¢“ There shall be seen ; ” as do the
three last, with the words, “ Shall be seen.” This is a partial recurrence to
the symmetrical structure of the passage in Purg. xii. 25-63 (see the note
there). A similar instance occurs in the next Canto (see note to Par. xx. 40).

1. 115.—¢ Albert ” is the German Emperor of that name (Purg. vi. 97).
He invaded and devastated Bohemia in 1303.

1. 118-120.—Philip IV. (Philip the Fair) of France, after the defeat of
the French at Courtrai by the Flemings, in 1302, paid his troops in debased
coin. He died in 1314 by a fall from his horse, caused by a wild boar
running between its legs.

1l. 121-123.—The allusion is to the border wars between John Baliol
and Edward I. of England.

1l. 124-126. The king of Spain referred to is evidently Ferdinand IV.,
who was then on the throne. He reigned from 1295 to 1312. His death is
said to have been caused by intemperance. The Bohemian is Winceslas IL,
son and successor of Ottocar. He is stigmatized for his ease and luxury, in
Purg. vii. 102.

1. 127.— Charles IL, King of Naples, the son of Charles of Anjou. He
was lame, and thence styled the Cripple of Jerusalem. ‘King of Jerusalem 2
was one of his titles.

11. 128, 129.—The solitary virtue with which Dante credited Charles IL,
as against his thousand vices, was liberality (see the note to Par. viii. 82).

ll. 130-132.—Frederick of Arragon, son of Peter of Arragon, and King
of Sicily, where Anchises is said by Virgil to have died (see the notes to
Purg. vii. 114 and 119). Dante was embittered against him because, after
espousing the cause of the Ghibellines, he abandoned it upon the death of
the Emperor Henry VIL in 1313. :

Il. 133-135.—The meaning seems to be that abbreviations were a
sufficient record of the deeds of so contemptible a man.

1. 136-138. —His uncle was James of Arragon, the brother of Peter,
and King of Majorca and Minorca. His brother was James II., King of
Arragon (see note to Purg. vii. 119).

1. 139.—Dionysius, King of Portugal from 1275 to 1329, is said not to
have deserved the character here given of him.
332 PARADISE. [Canto XIX.

Hakon Longshanks (1299-1319) was the King of Norway.

ll. 140, 141.-—He of Rascia is Stephen Ouros, king of that country—
the modern Dalmatia. He is said to have struck coins in imitation of
the Venetian ducat. I have followed the reading ‘‘male ha visto,” in
1. 141; and think that “male” means “to his hurt,” as in Purg. iv. 72,
Par. vi. 69; though it does not appear in what respect Quros was injured
by his false coining.

1. 142.—Andreas ITI. was reigning in Hungary in 1300 ; though Caro-
berto, son of Charles Martel (Par. viii. 49), was the rightful monarch.

1. 143.—Joan of Navarre married Philip the Fair of France in 1284, but
continued, notwithstanding, to rule her native country. She died in 1304,
and was succeeded as sovereign of Navarre by Louis Hutin, her son by
Philip, who, at his father’s death in 1314, became also King of France,
under the title of Louis X.

1. 144.—The mountains girding Navarre are the Pyrenees.

11. 145-148.—Nicosia and Famagosta were the principal cities in Cyprus,
which was now suffering under the sway of Henry IL of the house of
Lusignan, here called a beast.
Caxto XX] PARADISE. 533

CANTO XX
HEAVEN VI.: JUPITER.

RIGHTEOUS RULERS. THE EAGLE NAMES THE SPIRITS WHICH
FORM ITS EYE AND BROW.

The Eagle directs Dante's attention to its eye, and
tells him the names of the Spirits which compose it
and its eyebrow. It further explains how Trajan
and Ripheus, two of them, though heathens, came to
be saved.

WHEN he who all the world illuminates

So far beneath our hemisphere has flown,

That daylight upon every side abates ;
Heaven, which before was lit by him alone,

Is suddenly again made manifest

By many lights, in which one’s beams are shown. 6
My mind was to this act of heaven addressed,

Soon as the world’s and the world’s leader’s sign

Was silent, bringing its blest beak to rest;
Since all those living lights began to shine

Far brighter, raising strains in tuneful choir

Which from my memory fade out and decline. 12
O thou sweet Love, whom mantling smiles attire,

How glowing in those sparkles was Thy prime,

Which breath of holy thoughts alone respire !
Soon as the precious brilliant stones sublime,

Decked with whose gems I saw the sixth light gleam,

Had imposed silence on the angelic chime, 18
I seemed to hear the murmur of a stream,

That limpid falls from rock to rock, and shows

With what abundant springs its height must teem ;
And as the sound that in a cithern grows

Forms at the neck ; and, at the aperture

Of shepherd’s pipe, the wind which through it goes; 24
534 PARADISE. [CANTO XX.

So, with no let or hindrance to endure,

That murmur of the eagle through the throat,

As though ’twere hollow, rose in cadence sure.
It then became a voice and sent its note

Forth from the beak in form of words begun,

Such as in heart I looked for, and there wrote. 30
“The part in me which sees and bears the Sun,

In eagles doomed,” it said, “in death to fade,

Must now have fixed attention to it won.
For of the fires whereof my form is made,

Those which the eye in my head sparkling mark

The chiefest are of all within their grade. 36
He who, for pupil, forms the central spark,

The Holy Spirit’s singer, bore along,

Transporting it from town to town, the ark.
Now knoweth he the merit of his song,

So far as ’twas by his own counsel done,

Through its reward great as its claim was strong. 42
Of the five forming my brow’s round, the one

Who is the closest to my beak, is he

Who comforted the widow for her son.
Now knoweth he how dear it costs to be

No follower of Christ; by trial made

Of this sweet life, and of its contrary. 48
He next in the circumference arrayed,

That I discourse of, in the upper span,

By his true penitence death’s stroke delayed.
Now knoweth he that the eternal plan

Of judgment changes not, though worthy prayer

May make to-day to-morrow for a man. 54
The next who follows, through intention fair

Which bore an ill fruit, with the laws and me

Turned Greek, to let the Pastor with him share.
Now knows he that the ill, the progeny

Of his well-doing, is not to his bane,

Although the world destroyed thereby may be. 60
And he who in the downward arc shows plain,

Was William, whom that land hath to deplore,

Which mourns that living Charles and Frederick reign.
Canto XX] PARADISE, .535

Now knoweth he what love there is in store

In heaven for a just king, and so doth seem

Effulgent, that he makes it seen still more. 66
Who in the erring world below could deem

That Trojan Ripheus as the fifth would shine,

Of the holy lights which in this circle gleam?
Now knoweth he much of the grace divine

‘That the world cannot see, although his sight

Discerns not all the depth of its design.” n2
As when a lark in the air expands her flight,

She sings at first, and then is mute, content

As the last sweetness perfects her delight ;
Such seemed the image, imprint to which lent

The eternal pleasure, whose will brings about

That all things take the shape which they present. 78
And though, there, in relation to my doubt,

I was as glass to its investing hue,

It let me not in silence wear time out ;
But from my mouth “What things are these?” it drew,

In exclamation forced out by its weight ;

Whereat much festive sparkling met my view. 84
Then forthwith with more kindled eye elate,

The blessed sign replied to me, that so

I might not through suspense in wonder wait :
“1 can perceive thy faith in these things grow

Because I say them ; though from whence they spring

Thou see’st not ; if believed, they hide from show. go
Thou dost as he who apprehends a thing

By name aright, but of its quiddity

Has no perception, without tutoring.
Regnum celorum suffereth mastery,

From fervent love and lively hope combined,

That conquers the divine will’s tendency ; 96
Not as man leaves his fellow-man behind,

But conquers it because it courts defeat,

And, conquered, conquers through its purpose kind.
The first and fifth life, which in my brow meet,

Excite thy wonder in that thou dost see

Depicted by them this the Angels’ seat. 102
536.

PARADISE. [Canto XX.

‘They left their bodies not, as seems to thee,
Gentiles, but Christians, of firm faith, each one,
In feet for one pierced, pierced for one to be.

For one from Hell, from whence there come back none

To good will, came back to his bones again,
And this reward by lively hope was won;

By lively hope, that strove with might and main,
By prayers to God for his upraising made,

That his will might be stirred and rendered fain.

The glorious soul whereof I speak, arrayed
In flesh again, in which its stay was short,
Believed in Him who could afford it aid.

And by belief to such a glow was wrought
Of genuine love, that when again it died,

“T'was worthy to attain to this our sport.

The other, through grace from such deep fount’s tid
Distilling, that as yet no creature’s gaze
Has its originating stream descried,

Set all its love, below, on rightful ways ;
Wherefore from grace to grace God oped its eye
To our redemption in then future days :

Whence it believed therein, nor brooked to lie
Thenceforth in Pagan stench, and such disgrace
Reproved in those folk turned aside thereby.

Those three dames were to him in baptism’s place
Whom thou beheldest at the dexter wheel ;

Ere baptist rite a full millennium’s space.

Predestination! What far depths conceal
Thy root from those looks which may not attain
Insight of all the First Cause can reveal !

And you, O mortals, keep a wary rein
On judgment ; since we who have God in view
Know not yet all the elect who still remain ;

And we feel pleasure from such lack accrue;

For this good doth our own good so refine,
That, whatsoe’er God wills, we will it too.”

Thus by that image, shaped by skill divine,

That it might make things to my short sight plain,
Was given to me soothing medicine.

108

114

120

126

138

 
Canto XX] PARADISE. 537

And as good harpist on good singer’s strain

Makes follow the vibration of the chords,

Whereby the song more pleasantness doth gain; 144
So I remember that, throughout its words,

I saw the two blest luminaries, each,

Just as the twinkling of the eyes accords,
Their flamelets move, together with the speech.

 

NOTES TO CANTO XX.

1. 6.—In Dante's time it was believed that all the stars derived their
light from the Sun. Compare Par. xviii. 103-105 ; xxiii, 29, 30.

I. 14.—¢“ Sparkles.” This is the reading ¢‘ Favilli,” which is taken to
be another form of * Faville.” It seems to suit the epithet ‘‘glowing”
better than the variant *¢ Flailli,”” which, however, is supported by Benve-
nuto and is found in numerous MSS. Its meaning probably is ¢‘ Flutes” ;
and if it is adopted the line may be rendered—

“ How glowing in those flutes appeared Thy prime.”

1. 35.—As only one eye is seen, the Eagle’s head must be in profile.

1. 40.—Observe the identical beginning of the several Terzine which
commence with 11. 40, 46, 52, 58, 64, and 70, respectively ; the first words
of each of which are ‘“ Now knoweth he ” (see note to Par. xix. 115).

1. 41.—The meaning seems to be :—so far as he (David) was himself the
author, and not inspired.

1. 44, 45.—Trajan (see the story of the widow and her petition to him
told in Purg. x. 76-93).

1. 48.—In allusion to Trajan’s rescue from the Inferno (Il. 106, 107).

11. 49-51.—Hezekiah (see 2 Kings xx.).

11. 32-54.—God’s eternal purpose is not altered because that which
would have happened to-day is postponed till to-morrow; because He must
have foreseen the postponement.

11. 55-57.—Constantine the Great, who became a Greek, in the sense
that he transferred to Byzantium the seat of the Roman Empire, its laws,
and its standards (Par. vi. 1), ceding Rome to Pope Sylvester (Inf. xix.
115-117).

11. 58-60.—Dante has before expressed the opinion that the dotation of
Sylvester by Constantine was an ill-advised proceeding (see the passage
from the Inferno quoted in the last preceding note ; and Purg. xxxii. 138).

1. 62, 63.—William II., * The Good,” King of Sicily and Apulia from
1166 to 1189. Charles and Frederick are Charles II. of Naples and
Frederick of Arragon (Par. xix. 127-135).
538 PARADISE. [Canto XX.

1. 68. —Ripheus, one of the Trojans who fell in the sack of the city—

¢¢ Cadit et Ripheus, justissimus unus
Qui fuit in Teucris, et servantissimus qui.”
Virg. Zn. ii. 426, 427.

These lines of Virgil seem to have won him his place here (see note to
Purg. i. 31).

11. 79, 8o.—Dante’s inward doubt was as clearly known to the Spirits in
the Eagle, as colour put upon glass is visible through it.

1. S1.—%¢1t,”’ Z.e. his doubt.

1. 84.—The Spirits sparkled with the joy they felt at being able to
relieve the doubt.

1. 92.—*¢ Quiddity,” a scholastic term, means that which makes a thing
what it is. It occurs again in Par. xxiv. 66.

11. 94-96.—St. Matthew xi. 12.

1. 100.—Trajan and Ripheus.

1l. 104, 105.—Ripheus died before the Crucifixion, Trajan after it.
This passage throws light on the meaning of Par. xiii. 41, ¢.#. And com-
pare Par. xix. 104, 105.

1. 106-111.—Trajan’s restoration to life from the Inferno, in answer
to the prayers of St. Gregory the Great, that he might have the oppor-
tunity of believing in Christ, is referred to in Purg. x. 73-75. “‘ His will”
in 1. 111 refers, as I understand it, to Trajan’s will, not God’s, as some
consider. It is that “good will” which has been mentioned in 1. 107.
To refer it to God’s will is to make Dante repeat, in effect, 1. 110.

1. 117.—Compare Par. xxxi. 133.

1. 118.—Ripheus.

11. 118-120.—Compare Purg. viii. 68, 69.

1. 127.—The three Theological Virtues—Faith, Hope, and Charity (see
Purg. xxix. 121).

1. 146.—The two, Z.e. Trajan and Ripheus.

 

 
Canto XXI] PARADISE. 539

CANTO XXL
HEAVEN VII: SATURN.

THE GOLDEN LADDER. CONTEMPLATIVE SPIRITS. ST. PETER
DAMIAN.

Beatrice ceases to smile, telling Dante that other-
wise he could not endure her brilliance. They ascend
to the Seventh Heaven, of Saturn. The golden ladder
seen by Jacob in his dream here stretches upwards, the
top being out of sight. Radiant Spirits descend it.
One, St. Peter Damian, comes close to Dante, and
explains why no song is heard here ; but declines to
say why he was predestined to greet the poet. He
recounts his life, and denounces the luxury of the
present Cardinals and Prelates of the Church. Other
Spirits descend to him, and raise so loud a shout that
Dante cannot comprehend it.

Now with returning gaze my eyes were bent

Upon my Lady’s face, and my soul, free

From every other purpose, with them went ;
And she smiled not; but, “ Did I smile,” said she,

Beginning speech, “thou wouldst in such wise fare

As, when she turned to ashes, Semele. 6
Because my beauty, which upon the stair

Of the eternal palace kindles more,

As thou hast seen, the more it rises there,
Were it not tempered, must such splendour pour,

That thy mere mortal power would to its light

Be as a leaf crushed when the thunders roar. 12
We have been raised to the Seventh Splendour’s height,

Which ’neath the burning Lion’s breast now lies,

And sheds down rays commingled with his might.
Keep thy mind closely following thy eyes,

And these as mirrors for the shape prepare,

Which in this mirror will before thee rise.” 18
540

PARADISE. [Canto XXI.

Whoso knew how my sight was feasting there,

Having that aspect blest to contemplate,

When I transferred myself to other care ;
Would recognize how my delight was great,

To pay obedience to my heavenly guide,

As one side counterpoised the other’s weight. 24
Within the crystal that with orbit wide

Circles the world, and from its leader dear

‘Takes name, ’neath whom all malice drooped and died,
Coloured as gold, in which a ray shines clear,

I saw a ladder set so high on end,

That my eye could not to its summit peer. 30
I saw, moreover, down the steps descend,

So many splendours, that what light illumes

The heaven, seemed thither all diffused to wend.
And as, when each its natural wont resumes,

The rooks together, at the break of day,

Bestir themselves to warm their chilly plumes : 36
Then some, without returning, go away ;

Some to their starting-point their course retrace ;

And others wheel around and make a stay :
Such fashion, there, appeared to me the case,

Within that sparkling which together came,

When on the steps it struck a certain place. 42
And that which kept most near to us became

So bright and clear, that I exclaimed in thought,

“ Thy signals well thy love for me proclaim.
But she, from whom my how and when is sought,

For speech and silence, makes no sign ; whence I,

Against desire, do well in asking nought.” 48
Wherefore she, who could with His sight descry

My silence, whose clear vision all things reads,

Said, Loose the wish that burns in thee so high.”
And I began, “I cannot claim such meeds

As make me worthy thy response to gain,

Save through her who my questioning concedes. 54
Blest life, who in thy own joy dost remain

Concealed, make known to me what cause so near

My side attracts thee ; and moreo’er explain,
Canto XXI.] PARADISE. 541

Wherefore are silent in this wheeling Sphere

The symphonies which Paradise delight,

And, lower down, are so devout to hear.” 6o
“ Thou hast the hearing mortal, as the sight,”

It answered me ; “ Chants are here left unsung,

For cause whence Beatrice’s smile takes flight.
Adown the holy ladder to this rung

Have I descended, but to give thee cheer

With speech and with the light around me flung. 66
Nor has more love more promptly led me here ;

For, there above, love, in as much degree

And more, is glowing; as its flame makes clear.
But the high charity which makes us be

Prompt servants to the world-controlling sense,

Apportions our lot here, as thou dost see.” 72
“0 holy lamp,” said I, “I see well hence,

How free love is sufficient, in this Court,

To follow out the eternal Providence.
But this seems hard for insight to be taught ;

Why thou wast to this office fore-ordained

Alone of those with whom thou dost consort.” 78
Before I had to the last word attained,

The light a centre of its middle made,

And a swift mill-stone’s revolution feigned.
Then made reply the love therein arrayed :

“ There falleth full on me a light divine,

Piercing through this, in whose womb I am laid. 84
Whose virtue, as my sight and it combine,

Lifts me so o’er myself, that I can see

The supreme essence whence tis drawn to shine.
Hence comes the joyfulness which flames in me ;

For with such clearness as endows my sight,

I make the clearness of my flame agree. 90
But that soul which in heaven becomes most bright ;

That Seraph who on God keeps steadiest eye ;

Would not completely thy demand requite.
For in the eternal law’s abyss doth lie,

In such far depth, that which thou ask’st to learn,

As no created vision can come nigh. 96
542

PARADISE. [Canto XXI.

And to the mortal world, on thy return,

This carry back ; that it no more presume

‘To move its feet for such high goal to yearn.
The mind which here is bright, on Earth doth fume:

Look, then, if it can compass that below,

Wherein it fails, though heaven its care assume.” 102
Its utterances limited me so,

That I ceased question ; and drew back, alone

To humbly ask, for whom I might it know.
“ Between her two shores Italy with stone

Towering not far off from thy land is walled,

To heights that far surmount the thunders’ zone; 108
And make a ridge which Catria is called ;

’Neath which a hermitage is consecrate,

Of wont to holy service only thralled.”
So in a third speech it began to state ;

And then continuing said, “To this spot wooed,

I served God with a steadfastness so great 114
That, with the juice of olives my sole food,

I cared not if heats glowed or frosts congealed ;

Content with thoughts of contemplative mood.
That cloister used to make abundant yield

Unto these heavens ; but void now is its store ;

As must perforce be speedily revealed. 120
I, there, the name Pier Damiano bore;

Peter the Sinner was I, in the shrine

Our Lady has on the Adriatic shore.
Small span of mortal life remained yet mine,

When I was drawn and summoned to the hat,

Which bad hands ever into worse resign. 126
Came Cephas; came the mighty vessel that

The Holy Spirit filled ; who barefoot pined,

While food from any hostelry they gat.
Now modern pastors must supporters find,

On either hand, and such ones as can lead

Their bulk so huge, and lift their trains behind. 132
The rider’s mantle covers o’er the steed,

So that two beasts go underneath one hide :

O Patience, that dost tolerate such deed !”
Canto XXI.] PARADISE. 543

At these words many flamelets I descried
From step to step descend, and there rotate ;
And at each whirl become more beautified. 138
They came round this one, and there checked their gait ;
And raised a shout of loudness so intense,
As nothing here on earth could imitate ;
By whose strong thunder stunned, I missed its sense.

 

NOTES TO: CANTO XXI.

1. 6.—1t is a daring conception on the part of Dante to represent the
embodiment of Theology speaking, in heaven, of the amours of Jupiter as
though they were historical facts and orthodox events.

1l. 7—9.—Compare Par. xiv. 139.

11. 13-15.—The Seventh Splendour is the planet Saturn. In it are found
Contemplative Spirits. In Dante’s system this heaven corresponds to
Astrology, the fourth Science of the Quadrivium.

In the spring of 1300, Saturn was in Leo. Compare Par. xvi. 37-39.

1. 18.—This mirror. The planet.

11. 19-24.—Any one who realized how great was Dante’s pleasure in
gazing at Beatrice, would understand that, as his delight was great in obey-
ing her behest that he should look away from her, the new sight prepared
for his eyes must have been equally fascinating.

11. 26, 27.—Saturn’s reign was the golden age, in which, according to
the poets, innocence, peace, and justice prevailed on Earth. Compare
Inf. xiv. 96; Purg. xxviii. 139, 140.

¢¢ Credo pudicitiam Saturno rege moratam
In terris.”
Juv. Sat. vi. 1.
And see Virg. Ecl. iv. 6; Georg. ii. 538.

11. 28, 29.—This golden ladder is intended to be that which was seen
by Jacob in his dream (Par. xxii. 70-72).

11. 34-36.—Compare the simile used with reference to the formation of
letters by the Spirits in Jupiter (Par. xviil. 73-75).

1. 55, 56.—Compare Par. v. 136, 137 ; viii. 52-54.

1. 60.—¢‘ Lower down” (see Par. xii. 6-9).

1. 63.—The cause is, that Dante’s mortal ear could no more endure the
sound of the chant than his eye could bear Beatrice’s smile.

11. 70-72.—i.e. Divine love has allotted to me the duty of coming down
to greet thee, and has kept the other Spirits higher up the ladder.

1. 74.—Free love, 7.c. love not acting from compulsion, but spontaneously.

1. 81.—The Spirit revolved round itself horizontally (see Par. xii. 3).
544 PARADISE. [CANTO XXI.

1. 92. — Compare Par. iv. 28.

ll. 94-96. —Compare Par. xi. 28-30.

ll. 106-108. — The Apennines.

ll. 109-111. — Monte Catria is one of the highest peaks of the Apennines,
near Gubbio. The ‘“hermitage ” is the monastery of Santa Croce di Fonte
Avellana. There is a tradition that Dante stayed there in 1318.

1. 112.—See the beginnings of the Spirit’s two former speeches, at
ll. 61, 33.

11. 121-123.—St. Peter Damiano was born in Ravenna about 983. He
joined the monastery of Santa Croce di Fonte Avellana. He was created
Bishop of Ostia and Cardinal, by Pope Stephen IX., in 1057. He returned
to the monastery in 1062, where he practised the greatest austerities, and
died in 1072.

In 1. 122, there is a variant ‘‘fu” for “fui,” the reading which I have
followed. If we read “fu,” 1. 122 may be thus rendered :—

¢¢ Peter, the Sinner styled, was of the shrine ”

1. 123 remaining unaltered. With the reading “fui,” the meaning is that
the speaker was called Pier Damiano in the monastery of Santa Croce, and
Peter the Sinner in that of Santa Maria di Porto Fuori at Ravenna—the
shrine of our Lady on the Adriatic. Benvenuto da Imola and Buti so
explain the passage. On the other hand, it is objected that the monastery
at Ravenna did not exist till 1096, fourteen years after St. Peter Damian’s
death ; when it was founded by Peter degli Onesti of Ravenna ; who was
known as Petrus Peccator. But I cannot think that Dante would put into
the mouth of the Spirit the uncalled-for information respecting this latter
monk. There may have been some other religious house at Ravenna in St.
Peter Damian’s youth. There is another instance, that of Justinian, in
which a Spirit speaks of himself as having had two designations (Par.
vi. 10).

1. 125.—The Cardinal’s hat (see note to ll. 121-123).

1. 127.— Cephas—St. Peter (St. John i. 42). The mighty vessel of the
Holy Spirit is St. Paul (Acts ix. 15). Compare Inf. ii. 28.

1. 128.—¢“ Barefoot.” Said with reference to the practice of the Fran-
ciscans in so going (Par. xi. 79-84).

1. 134.—The rider is the other beast.

1l. 140-142.—The subject of this shout is explained by Beatrice in the
next Canto (ll. 13-15).

 
Canto XXII.] PARADISE. 545

CANTO XXII
HEAVEN VIL: SATURN.
CONTEMPLATIVE SPIRITS. ST. BENEDICT.
HEAVEN VIIL.: THE FIXED STARS. GEMINL

Beatrice explains that the shout raised by the Spirits
was a prediction of the divine vengeance on those
against whom St. Peter Damian had inveighed. St.
Benedict veveals himself ; relates his foundation of the
monastery of Monte Cassino ; and states that this is
the heaven of Contemplative Spirits. After denouncing
the degeneracy and avarice of his Order, he with the
other Spirits soars out of sight up the ladder. Beatrice
and Dante follow, and instantaneously reach the
Eighth Heaven, of the Fixed Stars; entering it in the
sign Gemini. Dante, at Beatrice’s command, looks
down upon the heavens he has already traversed,
and is surprised at the mean appearance of the
Earth.

I TURNED, by wonder spell-bound, to my Guide ;

As evermore a little child will run

Where he can most assuredly confide.
And she, as mother hastens to a son,

To aid him in his pale and breathless plight,

With that voice whence of wont his cheer is won, 6
Said to me, “ Know’st thou not for heaven this height ;

And that all heaven with holiness is fraught ;

And that the zeal which prompts acts here is right?
Thou now canst deem what change would have been

wrought,

As by the song, so by my smile, in thee ;

In that the shout has moved thee in such sort. 12
Couldst thou have heard whose prayers discerningly,

The vengeance would have now been thine to know,

Which ere thy death it will be thine to see.
2 N
546

PARADISE. [Canto XXII.

The sword of heaven cuts not in haste, nor slow;

Save to his seeming who, as it may chance,

With longing or with fear awaits its blow. 18
But now towards others turn thyself askance ;

For most illustrious spirits thou shalt view,

If thou directest, where I say, thy glance.”
I bent my eyes, as she would have me do;

And saw, by mutual rays in loveliness

Enhanced, a hundred spherules in a crew. 24
I stood as one self-tutored to repress

The point of his desire ; who may not dare

To make demand, he so doth fear excess.
And of those pearls the largest, brightest, there,

Put itself forward, to content in me

The wish to grow concerning it aware. 30
Within it then I heard, “If thou couldst see

As 1, how charity glows in us great,

Thou wouldst express the thoughts that rise in thee.
But, that by waiting thou mayst not come late

To thy high end, hear what shall be replied,

E’en to the thought, thou art so slow to state. 36
That mount, which has Cassino on its side,

Upon its summit was infested erst

By folk deluded and to ill allied.
And I am he who carried up it first

The name of Him who brought on earth the true

Belief, that so exalts those in it nursed. 42
And such grace shone upon me, that I drew

The neighbouring towns back from that worship’s thrall,

By whose seduction the world impious grew.
These other fires were contemplative all,

While men ; in whom that heat was kindled clear,

Whence flowers and fruits of holiness befall. 48
Here is Macarius, Romualdus here ;

My brethren here, who to the cloisters’ bound

Restrained their feet, and kept a heart sincere.”
And I to him: “Thy accents’ loving sound,

In speaking with me, and the semblance bland

I see and note in all your ardours found, 54
Canto XXII] PARADISE. 547

Have made my confidence as far expand

As the Sun makes the rose, when open grown

As far as its capacity can stand.
Then, Father, make, I pray thee, to me known,

If I may meet with so much grace, that I

May see thee with thy form uncovered shown.” 60
Whence he, “ O brother, this thy craving high

Shall have fulfilment in the last Sphere’s bound,

Which doth mine and all others satisfy.
There perfect, ripe, and with completion crowned,

Is every desire ; in that sole place, -

Fach part is where it evermore was found. 66
Because on poles it turns not, nor in space;

And up to it our ladder doth extend :

Whence it so steals off from thy vision’s trace.
Thus high the patriarch Jacob saw it send

Its upper part, where Angels seemed to flit

In throngs which made it ‘neath their burden bend. 72
But no one raises now, to climb on it,

His foot from Earth; and my rule stays below,

Wasting the paper whereupon ’tis writ.
The walls, which used to be an abbey, grow

To dens of thieves ; the cowls for sacks are ta’en,

Wherein a sorry kind of flour to stow. 78
But heavy usury doth never gain

Such height against God’s pleasure, as that fruit

Which makes the monks’ hearts for such folly fain.
For all the Church can for her charge recruit,

Is for the folk who ask it for God’s sake,

And not for kin, or some of less repute. 34
Such pliancy doth mortals’ flesh now take,

That, below, good beginnings do not hold

From the oak’s birth, till it can acorns make.
Peter began his convent without gold

And silver ; I with fasting mine, and prayer;

And Francis with humility his fold. bf 90
And if thou look’st how each began, and where

It has gone wandering takest next in thought,

Thou wilt perceive those dark who once were fair.
548

PARADISE. [Canto XXII.

Yet, sooth, a sight more marvellous was wrought,
When Jordan turned back, and the sea fled too,

At God’s will, than should succour here be brought.” 96

This said, he to his company withdrew ;
Which, after it had formed in close array,
All on high, gathered like a whirlwind, flew.

Behind them up that ladder urged my way,

With but one single sign, the Lady sweet,
Such o'er my nature was her virtue’s sway :

Nor, here below, where up and down we fleet,
Was natural motion e’er with speed impressed,
Such as could level with my wing compete.

So, Reader, to that Triumph’s devout rest
May I once more return ; at which to aim
I oft bewail my sins, and beat my breast ;

Thou hadst not put so quickly in the flame,

And snatched out, finger, as I saw that sign
Which follows Taurus, and within it came.

O glorious stars, conceived wherein doth shine
Grand virtue, and to whom, I know, is due
All genius whatsoever that is mine ;

With you arose, and hid himself with you
He who is of all mortal life the sire,

When at the first the Tuscan air I drew ;

And then, when grace allowed me to aspire
To enter where you wheel in circling skies,

It was my lot your region to acquire.

To you my soul now in devotion sighs,

To obtain virtue for the pass severe,
That draws towards it all her energies.

“Thou to the last salvation art so near,”—
Thus Beatrice began—* that it is meet
That thou shouldst have thy eyes acute and clear.

Ere, then, thou dost with it more inly treat,
Look down and see what world of spacious bound
I have already placed beneath thy feet.

So shall thy heart, jocund, as may be, found,
Present itself to the triumphant crew
Which comes rejoicing through this ether round.”

102

108

114

120

126

132

 

 

 

 

 
Canto XXII] PARADISE. 549

Through all the seven Spheres I with glance anew
Returned, and saw this globe in semblance dressed
So abject, as it made me smile to view.
And TI approve that counsel as the best,
Which rates it least ; and call him, who takes care
For other things, of probity confessed. 138
I saw the daughter of Latona glare
Without that shadow which had been anon
The cause why I believed her dense and rare.
The aspect of thy son, Hyperion,
I here endured, and how Dione near
Him moves around with Maia, I could con; 144
Jove’s tempering substance was hence made appear,
Between his sire and son ; and hence the change,
They make in their position, became clear.
And all seven showed, within my survey’s range,
How grand they are, and with what swiftness glide ;
How distance lets nought their safe course derange. 150
The little floor which breeds in us such pride,
As with the Eternal Twins I rolled on, shown
From hills to rivers’ mouths, was all descried ;
Then I turned back to the fair eyes my own.

 

NOTES TO CANTO. XXII.

1. 14.—%.e. God’s vengeance on the modern pastors.against whom St.
Peter Damian inveighed in the last Canto (ll. 130-135).

1. 28.—Observe that in this great and lofty heaven the Spirit inmates are
called ““pearls ; ” a name which in the smaller and lower Spheres was given
by the poet to the whole heaven (Par. ii. 34; vi. 127).

Il. 37-42.—Cassino, a castle in the Terra di Lavoro, midway between
Rome and Naples, was situated on the side of the mountain at the top of
which the celebrated monastery of Monte Cassino was founded by St.
Benedict (the speaker), in 529. St. Benedict (I. 40) was born at Norcia, in
the Duchy of Spoleto, in 480, and died at Monte Cassino in 543. He
founded the monastery above the site of an ancient Temple and Grove of
Apollo, who was still worshipped there by the ignorant rustics (Il. 38, 39).

1. 49.—Macarius was the name of several Egyptian hermits in the fourth
century ; one of whom must be here referred to.
 

550 : PARADISE. [Canto XXII

St. Romualdus, the Founder of the Order of Camaldoli, was born at
Ravenna in or about 956. He was of the family of the Onesti, from which
sprung also Peter the Sinner (Par. xxi. 122, note). He founded the parent
monastery of Camaldoli—that in the Casentino, mentioned in Purg. v. 96
—in the year 1009. He is said to have lived to the age of a hundred and
twenty. :

1. 62.—The last Sphere—that of the Empyrean. There the Spirits are
to be seen in their natural shapes; whereas, in these lower heavens, they
are shrouded in light. Dante afterwards sees St. Benedict there (Par.
xxxii. 35).

1. 67.—The Empyrean, unlike the other nine heavens which it includes
and which revolve within it (Par. ii. 112, etc.), is immovable, being the
heaven of God’s visible presence ; who moves all the other heavens, Him-
self unmoved (Par. xxiv. 130-132).

11. 70-72.—See Gen. xxviii. 12.

11. 74, 75.—The paper on which the rule of the Order is written is mere
waste paper, which no one studies.

. 11. 80, 81.—~The monastic revenues.

11. 82, 83.—Compare Par. xii. 93.

11. 86, 87.—¢.e. the fruit of good living never comes to maturity.

11. 88, 89.—See Acts iii. 6.

1. 93.—Compare Par. xv. 50, 51.

1. 94-96.—Psalm cxiv. 5. The meaning is that the reformation of the
corrupt manners of the monks may be accomplished, as it would be a less
miracle than those alluded to. The ironical suggestion underlies these
words, that the reformation in question would hardly be a less miracle.

1. 111.—They reach the Eighth Heaven, that of the Fixed Stars, striking
it in the sign of Gemini, which follows that of Taurus. This heaven is the
seat of the Host of the Triumph of Christ, which is beheld in the next
Canto. In Dante’s system (Convito ii. 15), it corresponds to the Sciences
of Physics and Metaphysics.

11. 115-117.—Dante sighs to think that he no longer breathes his native
air. He was born on the 12th May, 1265, when the Sun was rising and
setting in Gemini. This constellation was held by the astrologers to have
a material influence upon genius (ll. 112-114). The ancients believed that
the Sun was the author of all life. Compare Par. xxvii. 136-138.

11. 122, 123.—The severe pass alluded to would seem to be the task of
describing the glory of the lofty remaining heavens, and of the Trinity,
¢ Pass,” in the sense of “difficulty,” has occurred in Par. iv. 91. Blanc
thinks that death is here referred to.

1. 124.—7.e. Thou art so near to the Empyrean. Compare Par. xxxiii. 27.

Il. 139-141.—Dante was now on the side of the Moon furthest from the
Earth : and this may be the reason why he says that she was without the
dark spots which he had attributed to the density and rareness of the
different parts of her substance (Par. ii. 59, 60).

1. 142.—Hyperion, one of the Titans, was said to be the father of the
Sun.

 

 

 
Canto XXIL] PARADISE. 551

1. 143, 144.—Dione was the mother of Venus (Par. viii. 6, 7); and
Maia, of Mercury. The names of the mothers are here used for those of
the children.

1. 146.—Mars, the son ; Saturn, the sire, of Jupiter. Jupiter, midway
between these planets, attempered the fiery nature of the one (Mars) and
the chilly influence of the other (Saturn). Compare Par. xviii. 68.

1. 150.—%.e. how the distance which separates them protects them from
each other. “Riparo,” which I have translated “ their safe course,” occurs
in only two other passages in the Divina Commedia; in each of which it
has the sense of ‘protection ” (Inf. xxxi. 57 ; Purg. viii. 97). Some com-
mentators understand the word, here, in the sense of ‘habitation ’—

‘¢ How they are in distant habitations.”

1. 151.—¢ Little floor.” “¢ Aiuola.” The Earth is again called by this
name in Par. xxvii. 86. Dante uses the Latin form ‘areola ” in the same
sense in the De Monarchia (lib. iii.) : ¢¢ Ut in areold mortalium liberé cum
pace vivatar.”

1l. 151-154.—From the statement that Dante from his present position
saw the whole of the Earth, it is generally assumed that he implies that he
was now exactly over Jerusalem, which he believed to be the centre of the
Earth ; and from the meridian of which, alone, a view of the whole Earth
was possible. The consideration of this question is so bound up with that
of the true meaning of the passage in Par. xxvii. 79-87, that I reserve what
I have to say upon it for the note there.
552

PARADISE. [Canto XXIII.

CANTO XXIII.
HEAVEN VIII: THE FIXED: STARS. GEMINI.
THE HOST OF THE TRIUMPH OF CHRIST.

Christ appears, shining in glory among thousands
of the Saints. Dante is unable to bear His dazzling
splendour ; but, when He ascends out of sight, has
strength of vision to behold the Virgin Mary, who
with the other Saints remains below. The Arch-
angel Gabriel descends from heaven in form of a
burning crown ; and hovers over her, as she also
ascends, following her Son, while the rest chant a
hymn to her.

As the bird mid the beloved leaves abides,
Brooding above her sweet young fledglings’ nest,
Throughout the night, which all things from us hides;
Who, on their longed-for looks her eyes to rest,
And to find food, their cravings to allay,
Wherein she draws from toilsome labours zest, 6
Anticipates the time on open spray,
And waiting for the Sun with love’s warm mien,
Looks hard for dawn to rise, so but it may ;
So did my Lady stand erect and keen,
With looks turned round to where that region lies,
"Neath which the Sun is in least hurry seen. 12
Whence I, who saw her tranced and longing guise,
Became as he who, first desiring, then
Could wish for more ; and whom hope satisfies.
But short time passed 'twixt one and the other w/ien,—
That of my pause, I say, and that wherein
The heaven grew bright and brighter to my ken,— 18
And Beatrice said : “ See where triumph win
The hosts of Christ ; behold the fruit entire
By these Spheres’ revolution gathered in.”

 
Canto XXIII] PARADISE.

It seemed to me her face was all afire ;

And she had eyes full of such ecstasy

As I must pass by, nor to explain aspire. 24
As, when the full Moon rides serene on high,

Trivia smiles midmost of the nymphs eterne,

Who throughout all its gulfs depict the sky,
I saw, above a thousand lanterns, burn

A Sun which kindled each and all, as ours

Kindles the sights that we on high discern ; 30
And through the live light in such piercing showers

The radiant substance on my sight fell clear,

That to endure it was beyond my powers.
“( Beatrice, thou gentle guide and dear!”

Said she, “The sight that is for thee too strong,

Is virtue whence there is no shelter here. 36
The wisdom and the power thereto belong,

Which between Heaven and Earth the roads set ope,

Desire for which had erst been felt so long.”
As fire unlocks a cloud which gives not scope

To its expanding bulk, and falls below,

Against its nature, upon earth to grope ; 42
So my mind, caused by these repasts to grow

Aggrandized, issued from itself, and took

A guise such as remembrance fails to know.
“Open thine eyes, and on my true self look :

The things which thou hast seen are of a kind

Which have enabled thee my smile to brook.” 48
I was as one in whom remains behind

Some trace of a forgotten dream, and who

Attempts in vain to bring it back to mind ;
While to this proffer listening, whereto

Such gratitude was owed as nevermore

Fades from the book which notes the past anew. 54
If all those tongues should now their sound outpour,

Which Polyhymnia and her sisters made

Most fat with milk the sweetest of their store ;
To aid me ; not to the truth’s thousandth grade

Should I reach, singing the smile’s holy guise,

And how pure on the holy face it played. 6o
554

PARADISE. [Canto XXIII.

And even so, in figuring Paradise,
The sacred poem must to leaps resort,
Like one whose way along a blocked path lies.

‘But whoso thinks on the theme’s ponderous sort,

And that it doth a mortal shoulder bow,

Will not blame tremor ’neath that weight’s support. 66
The passage, furrowing which the adventurous prow

Careers, is one for no small bark to go,

And no self-sparing pilot will allow.
“Why art thou of my face enamoured so,

That thou regardest not the garden fair,

Whose flowers in blossom under Christ’s rays grow? 72
The Rose the Word divine took flesh in, there

Is blooming ; it the lilies doth contain,

Whose odour made men on the good road fare.”
Thus Beatrice, and I, who was all fain

To heed her counsels, to the battle made

By feeble brows betook myself again. 78
As, when a sunbeam in pure brilliance rayed

From out a rifted cloud, these eyes of mine

Have seen a flowery mead o’erspread with shade ;
So I saw many throngs of splendours shine,

Illumined from above by burning rays,

Though of the illuming source I saw no sign. 84
O benign Virtue, that so mould’st their phase,

Thou didst exalt Thyself, to give my sight

The scope which lacked there to its powerless gaze.
The fair flower’s name which ever, morn and night,

I call upon, enthralled my faculties

In contemplation of the greater light. 90
And when I bore depicted on both eyes

The live star’s quality and full extent,

Which, as it excelled Earth, excels the skies ;
A little torch made from mid heaven descent,

Formed in a circle, a crown’s guise to show,

And girded it, and whirling round it went. 96
Whatever melody sounds here below

Most sweet, and most constrains the soul to'admire,

Would seem a cloud whence rending thunders go,

 

 

 
Canto XXIIL] PARADISE. 555

Contrasted with the music of that lyre,

Wherewith I saw the beauteous sapphire crowned,

Through which the heaven of clearest hue is sapphire. 102
“TI am angelic love, who circle round

The lofty joy breathed from that womb of thine,

Where hostelry for our Desire was found.
And, Lady of heaven, shall still around thee shine,

While thou shalt follow to the highest Sphere

Thy Son, and, entering, make it more divine.” 108
The circling melody its seal set here ;

And all the other luminaries’ cries

Made Mary’s name re-echo far and near.
The royal robe which all the rest o’erlies,

That wrap the world, and from God’s breath and ways

Derives more life, and feels more fervour rise, 114
Its inner border held above our gaze,

So distant that, where I was placed, my view

As yet caught nothing of its actual phase.
Wherefore my eyes were powerless to pursue

The flame, which with the diadem impressed,

To be beside its seed, upsoaring flew. 120
And as a babe that stretches towards the breast

Its arms, as soon as it the milk hath ta’en ;

Since its soul kindles into outward zest ;
Each of those splendours upwards stretched amain

Its apex : so that all the love’s full height

They had for Mary, was to me made plain. 126
Then so melodiously, within my sight, i

Regina ceeli chanting, they remained,

That ne’er has parted from me the delight.
O what is the exuberance contained

Within those richest coffers, here below

As husbandmen in sowing seed well trained ! 132
Here live they, and the treasure’s sweetness know,

Which those in Babylonian exile won,

When they abandoned gold for tearful woe.
Here triumphs under the exalted Son

Of God and Mary, in a victor’s ease,

With the new council and the ancient one, 138
He who is warder of such glory’s keys.
556 PARADISE. . [Canto XXIII.

NOTES TO CANTO XXIII.

Il. 11, 12.—Beatrice looked towards the meridian, or, rather, what would
have been the meridian if the Sun had been above the heaven in which she
now was. As to the Sun’s apparent slowness when in the meridian, see
note to Purg. xxxiii. 103, 104.

11. 20, 21.—The saints in glory are the fruit gathered in by the revolution
of the heavenly Spheres ; because these influence and direct the lives of men
upon the Earth (Par. ix. 107, 108).

1. 25.—Compare Purg. xxix. 83, 84.

ll. 29, 30.—Another reference to the belief in Dante’s time that the
stars derived all their light from the Sun. Compare Par. xx. 5, 6.
#« Sights ? is here used for “‘stars,” as in. Par. xxx..0.) The “Sun is
Christ.

1. 42.—1It is the nature of fire to mount upward. Compare Purg. xviii.
28-30; Par. i. 133-135.

1. 44.—Compare Purg. viii. 15.

1l. 49-51.—Compare Par. xxxiii. 58-60.

11. 67, 68.—Compare Par. ii. 1-6.

1l. 73-75.—The ¢“ Rose” is the Blessed Virgin Mary. The lilies ” are
probably the Apostles.

11. 76-78. —Compare Purg. xxxii. 106-108. By “the battle of feeble
brows ” is meant the effort to gaze at the dazzling splendour.

I. 85-87.—The meaning seems to be that Christ ascended beyond
Dante’s sight, in order to enable his eyes to behold the radiance of the
Saints who remained. The splendour of Christ Himself was too great for
endurance (1. 31-33).

11. 88—-90.—The Virgin is “the fair flower” (the “ Rose ” of 1. 73), and
‘the greater light ’—greater, that is, than those of all the other saints.

I. 94.—A little torch. The Archangel Gabriel. Compare Par. xxxii.
94-96.

ll. 101, 102.—The Virgin is perhaps called a sapphire, because blue is
one of the colours in which painters represent her. With 1. 102 compare
Puro. i. 13.

l. 105.—*¢ Our Desire.” Compare Par. xiii. 111. - “And.the desire of
all nations shall come ” (Haggai ii. 7).

1. 109.—¢ Set its seal,” z.e. concluded its words. The expression may
be intended to imply that the words were solemn and true (see Inf.
xix. 21). §

1. 112-114.—The reference is to the Primum Mobile, the ninth and last
of the revolving heavens, and the next in immediate order above that of the
Fixed Stars, in which Dante now was. It overlies all the lower heavens ;
and it derives its greater life and fervour from being the nearest to the Em-
pyrean, or heaven of God’s visible presence. Compare Par. ii. 112-114.

1. 115.—The Primum Mobile itself seems here to be meant by its “inner
border.”

 
 

Canto XXIII] PARADISE. 557

1. 121-123.—Compare Par. xxx. 82-84.

. 128.—Regina cali. The beginning of an Easter anthem sung in
honour of the Virgin.

I. 134.—Babylonian exile refers to mortal life, self-denial and sorrow in
which win the treasures of Paradise.

1. 138.—The ancient and the new council are the Saints of the Old and
New Testament dispensations respectively (see the description in Par.
xxxii. ; especially ll. 22-27).

1. 139.—St. Peter. Compare Par. xxxii. 124-126.
558 PARADISE. [Canto XXIV.

CANTO XXIV.
HEAVEN VIII: THE FIXED STARS. GEMINI.
THE HOST OF THE TRIUMPH OF CHRIST. ST. PETER.

St. Peter examines Dante upon the nature of
Faith, and the grounds of his own belief. He com-
mends the answer.

“O comPANY by the blessed Lamb elect

To His great supper, who by Him are graced

With food which gives each wish complete effect ;
If, through God’s favour, this man doth foretaste

Something of what ye from your table spill,

Before death his appointed time has traced ; 6
Give heed to his immensity of will,

And shower upon him somewhat ; your drink rolls

Aye from the fount from which his thoughts distil.”
Thus Beatrice ; and those rejoicing souls,

Taking the guise of comets flaming high,

Made themselves spheres revolving on fixed poles. 12
And as the circles which in order ply

In clocks, so turn, that to a heedful mind

The first appears at rest, the last to fly ;
So those round-dancers, variously combined,

Gave me the measure of their affluence,

As they or swiftly went, or lagged behind. 18
I noted one of most fair excellence ;

And saw a fire, with bliss as fully bright -

As any it left there, emerge from thence.
And thrice round Beatrice it wheeled its flight,

Chanting a song of so divine a cue,

As fancy cannot o’er to me recite. 24
Whence my pen skips, the writing I eschew :

Since our imagination has excess,

Much more our speech, of tint for such folds’ hue.

 

3
Canto XXI1V.] PARADISE. 559

¢ O holy sister mine, ’tis by the stress

Of thy devout prayer and thy warm love led,

That hither, loosed from that fair Sphere, I press.” 30
The blessed fire, after it was quieted,

With breath towards my Lady turned, began

To make such utterance as I have said.
And she, “O eternal light of the great man,

To whom our Lord the keys in keeping gave,

Which He brought down, of this joy’s wondrous plan ;
Examine this man on points light and grave, 37

As pleaseth thee, about the Faith, by aid

Whereof thou wentest walking on the wave.
If he by Love, Hope, Faith, is rightly swayed,

"Tis not concealed from thee, who hast thy view

There fixed, where everything is seen portrayed. 42
But since this realm has those whose faith was true,

For citizens, ’tis well that to his lot

Should fall, by speech to give it glory due.”
As bachelor grows armed, but speaketh not,

Until the Master moots a point, to stir

Discussion on it, and not solve the knot ; 48
So with all reason’s weapons during her

Discourse I armed me, to abide the test

Of such profession, and such questioner.
“ Good Christian, speak ; make thyself manifest :

Say what is Faith?” Whereat I raised my brow

Towards that light by whose breath I was addressed. 54
Then turned to Beatrice, who gave me now

Prompt glances, that the fount I had within

Might open outlet to its streams allow.
“ May grace which lets me ”—so did I begin—

“ Confess myself to the great chief of men,

Make my conceptions clear expression win.” 60
Then I subjoined, “ As thy dear brother’s pen

Wrote, Father, guided by his truthful hand,

Who with thee set Rome the good way to ken,
Faith is the substance of things hoped for, and

The evidence of those not seen to appear ;

In this I deem its quiddity to stand.” 66
560

PARADISE. '[CanT0 XXIV.

At this I heard, “ Thou judgest rightly here ;

If, why midst substances he gave it place,

And then midst evidences, thou seest clear.”
And I thereon, “The things profound, whose grace

Hath here to me their true appearance shown,

From eyes below so hide away all trace 72
That they exist there in belief alone ;

And as on this is based hope’s eminence,

It thence the intent of substance comes to own
And this belief must be the source from whence

We syllogise, since no more sight we gain ;

Therefore it takes the intent of evidence.” 78
Then heard I, ¢ If what men below attain

By learning, was thus understood aright,

No room for sophists’ wit would then remain.”
So came the breath from that love’s kindled light ;

Then it subjoined : “ Full well dost thou rehearse

This money’s weight, and its alloy recite ; 84
But tell me if thou hast it in thy purse.”

And I, “Yes, that I have, so bright and round

As all doubt of its mintage to disperse.”
Next issued from that light which there profound

Was shining, “Of that costly jewel, say,

In which all virtue’s origin is found, 90
Whence reached it thee?” And I, ¢“ The copious spray

Of the Holy Spirit which is shed diffuse

On the new scrolls, and those of ancient day,
A syllogism is, whose cogent use

So sharply proves it, that compared with mine

All demonstration seems to me obtuse.” 96
The next I heard was, “ Why dost thou opine

That the old proposition and the new,

Which so convince thee, are the word divine ? ”
And I, “The proof that shows me what is true,

Are the works subsequent, which Nature ne’er

Made iron hot for, or struck anvil to.” 102
Was answered me, “ That these works ever were,

Say what assures thee? Only that same writ

Which needs the proof, no other, this can swear.”

 
Canto XXIV.] PARADISE. 561

‘ If the world, helped by miracles no whit,

Turned Christian, this,” said I, hath all outgone ;

The rest are not a hundredth part of it. 108
For thou didst enter, fasting and forlorn,

The plain, to sow the good plant which of yore

Grew up a vine, and now becomes a thorn.”
The holy Court on high, this converse o’er,

Resounded, through the Spheres, a God we praise,

In melody such as they there outpour. I14
That Baron then, who with his searching phrase

From branch to branch had so my course defined,

That we were nearing now the final sprays,
Began again ; ¢“ The grace that with thy mind

Is dallying, hath thus far loosed thy tongue

In open words befitting it to find. 120
Whence I commend that which from it hath sprung ;

But now behoves of thy belief to treat,

And whence derived thy faith on it is hung.
“O holy Father, Spirit in whom meet

Sight and belief, so that thou didst outrun

Towards the sepulchre more youthful feet ; 126
Thou’dst have me”—so my answer was begun—

“ Make clear what form of prompt belief I own;

And hast, too, asked the cause by which twas won.
I answer, I believe in one alone

Eternal God, who moveth all the sky,

With love and longing, from an unmoved throne; 132
Nor on proofs physical alone rely,

And metaphysical, for such faith’s balms ;

But find the truth, that rains hence, more supply ;
Through Moses and the Prophets and the Psalms,

The Gospel, and yourselves who wrote when blest

With grace to wield the glowing Spirit's arms ; 138
And I believe in Persons three, confessed

Eternal, and of essence One and Trine,

Such as bears in conjunction sunt ef est.
Of the profound condition, thus divine,

That I now touch upon, the Gospel’s lore

Full oft imprints upon my mind the sign. 144

”
562 PARADISE. [Canto XXIV.

Beginning hence, what was a spark before,
Dilates itself, a live flame to unfold,
And, as a star the heaven, illumes me o’er.”
As a lord, hearing things that please him told,
Soon as his servant ceases, clasps him round,
Glad at the news, with gratulating hold ; 150
So, chanting blessings, thrice about me wound,
As I grew mute, the Apostolic light ;
Spoken at whose command my words had found
So great a meed of favour in its sight.

 

NOTES TO CANTO XXIV.

1. 5.—There is probably an allusion to St. Matthew xv. 27.

l. 6.—Compare Par. xxv. 57.

1. 9.—The fount of the grace of God. Compare Par. xx. 118-120.

1. 12.—The Spirits began to rotate, in sign of joy.

11. 13-15.—Compare the simile from the movement of the works of a
clock, in Par. x. 139-144. i

ll. 16. —Round-dancers—‘‘ Carole ; ”’ literally, ‘“‘ Round dances.”

1. 17, 18. —Compare Par. viii. 19-21. The greater the velocity of the
Spirits, the greater their glory.

1. 20.—This ‘‘ fire” is St. Peter (see ll. 34-36).

1. 25.— Another instance of the leaps which Dante had said, in Par.
xxiii. 61-63, would become inevitable in the further course of the poem.
See a third, in Par. xxx. 31-33.

Il. 26, 27.—This obscure metaphor seems to be taken from the difficulty
of painting the folds of drapery with the right admixture of light and shade.

1. 28.—St. Peter speaks.

1. 39.—See St. Matthew xiv. 29. The following verses (30, 31) show
a want of faith on the part of St. Peter during this action,

1. 41, 42.—Compare Par. xvii. 37-39.

11. 46-48.—An allusion to the requirement that a Bachelor, to obtain his
Doctor’s degree, should prove his capacity to argue a point mooted by the
Master.

1. 59.—¢¢ The great chief of men ; ” literally, ‘“‘ The great Centurion of
the front rank,” z.e. in the Roman legion.

1. 61.—St. Peter’s ¢“ dear brother ” is St. Paul.

ll. 64, 65.—*¢ Faith is the substance of things hoped for, the evidence of
things not seen ”” (Heb. xi. 1).

l. 66.—*¢ Its quiddity ” (see note to Par. xx. 92).

 
Canto XXIV.] PARADISE. 563

11. 72-74.—Faith gives a substance and reality, in the believer’s mind,
to the things of whose existence it assures him.

L. 75.—* Intent,” Z.e. ‘ meaning.”

11. 76, 77.—And he reasons from this assured belief, as tantamount to
evidence that the things do exist.

11. 79, 80.—Z.c. were men as apt to grasp the true meaning of doctrine
as thou hast shown thyself with regard to this definition of St. Pauls.

1. 84.—Weight and alloy ; z.e. the value and the components of Faith.

1. 93.—The Old and the New Testament “scrolls ;” literally, ¢ skins”
or ““ parchments.” Line 98 has the same meaning.

1. 101, 102.—%.¢. the Miracles.

1l. 106-108.—i.c. the conversion of the world to Christianity is the
greatest miracle, and sufficient of itself, without any other. The argument
is that of St. Augustine.

1. 114.—Compare Par. xix. 39.

1. 115.—Titles of nobility were given to the Saints in Dante’s time. He
calls St. James also a Baron in the next Canto (1. 17).

11. 125, 126.—Though St. John came first to the sepulchre, St. Peter
outstripped him, in the sense that he was the first to enter it (St. John xx.
4-8).

11. 133, 134.—Physics and Metaphysics are probably here mentioned as
grounds for belief, with reference to Dante’s ascription of all that was good
in him to the influence of Gemini, in whose heaven he now is (Par. xxii.
112-114). For, in Dante’s system, this heaven corresponds to Physics and
Metaphysics (see note to Par. xxii. 111).

1. 141.—%.e. such as is at once both Three and One.
564 FARADISE. [Canto XXV,

CANTO XXV.
HEAVEN VIII: THE FIXED STARS. GEMINI

THE HOST OF THE TRIUMPH OF CHRIST. ST. JAMES AND
ST. JOHN.

St. James examines Dante upon Hope. A bril-
liant light approaches, in which is St. John, who
removes Dante's doubts as to whether or not he had
ever died ; but so dazzles him that he loses his sight.

SHOULD €’er the sacred poem, whereunto

Both Heaven and Earth alike a hand have set,

Making me grow lean, many a long year through,
O’ercome the cruelty which bars me yet

From the fair sheep-fold where a lamb, the foe

Of wolves, I slumbered, there in warfare met ; 6
With other voice and other fleece to show,

I shall return a poet, and shall take

The wreath my baptism’s font will then bestow.
Since on the Faith, which doth to God known make

The souls, I entered there, and Peter then

Circled my brow in such wise for its sake. 12
A light moved thereupon within our ken,

Out of that band whence issued he whom, first

Of all His vicars, Christ bequeathed to men.
And joyful accents from my Lady burst :—

“ Behold,” she said, ¢ behold that Baron great,

For whom on Earth Galicia’s pilgrims thirst.” 18
As, when a dove alights beside its mate,

One circles round the other to evince

Its love by murmurings affectionate ;
So saw I by one great and glorious Prince

The other welcomed, while they praised the food

Which those once ta’en on high regale on since. 24
But when they ceased from gratulating mood,

So burning, as my vision to confound,

tach coram me in silence rooted stood.
 

Caxto XXV.] PARADISE. 565

Then Beatrice said, smiling, ¢ Life renowned,

Who in thy writings by description show’st

The largess of our Court ; make Hope resound 30
Upon this height: Thou art the one, thou know’st,

To figure it, as oft as Jesus made

The three endowed with clear discernment most.”
¢ Lift up thy head, by full assurance stayed :

For that which hither from the mortal state

Comes up, must ripen by our radiant aid.” 36
I heard the second fire articulate

This comfort ; whence I lifted to the Mounts

My eyes, which they first bowed by too much weight.
“Since thee so worthy of His grace accounts

Our Emperor, that in most secret hall

He, ere thy death, confronts thee with His Counts; 42
That, having seen this Court’s truth, therewithal

Thou mayst encourage Hope, the source below

Of pure love, in thyself and others all ;
Say what it is ; and in thy mind how grow

Its blossoms ; and say whence to thee it came : ”

The second light pursued its utterance so. 48
And she who guided tenderly the aim

Of my plumed wings, while flight so high they won,

Struck in before me, this reply to frame.
“ Other son the Church Militant hath none

With more of Hope in him, as it is writ

In our band’s all-irradiating Sun : 54
And he is granted to arrive, through it,

From Egypt at Jerusalem, to see ;

Ere of his term of warfare he is quit.
The other two points, asked of, not that he

May give thee knowledge, but that his report

May tell how much this virtue pleaseth thee, 60
I leave to him, not for his boast in aught,

Nor much to tax him: let him answer those,

And may God’s grace in this be his resort.”
As learner seconding his teacher shows

With ready zeal that which his skill secure’

Has mastered ; to display how well he knows ; 66
566

PARADISE. [Canto XXV.

“ Hope,” said I, “is an expectation sure

Of future glory; the result of grace

Divine, and merit that doth first inure.
To many stars this light in me I trace ;

But he first shed it in my heart to shine,

Who to chief Leader held chief Singer's place. 72
‘ Let those on Thee ’—so runs his song divine—

¢ Their hope repose, to whom Thy name is known.’

And who but knows it, if of faith like mine?
Thou next didst shed it on me in thy own

Epistle, even as from him it streamed ;

Which full rain I, in turn, on men have thrown.” 78
As I thus spoke there tremulously gleamed

Within that fire’s live breast a flash of light,

Compressed and sudden, which as lightning seemed.
Then breathed it : “The love burning in me bright

Towards the virtue, still, which with me went

Far as the palm, and till I left the fight, 84
Is on my breathing more to thee intent,

Whom it delights: "Twill please me to be told

What promises thou findest Hope present.”
And I, “ Both the new Scriptures and the old

Set the mark, which this to me indicates,

On souls which God has with His friends enrolled. go
Each in its own land, as Isaiah states,

Shall for its raiment have a twofold vest :

And its own land lies through this sweet life’s gates.
And, with far more digested thought expressed,

Thy brother, having of white robes to treat,

Renders this revelation manifest.” 96
And first, as soon as these words were complete,

Sperent in Ze, above us we heard say,

To which the dancers all made answer meet ;
Then a light shed among them its clear ray,

Such that, did Cancer a like crystal show,

Winter would have a month of one sole day. 102
And as a virgin rises, glad to go,

And joins the dance, through no fault, but, alone,

Honour upon the new bride to bestow ;
Canto XXV.] PARADISE. 567

So I beheld the splendour, brighter grown,

Approach the two, who in such wheeling plied,

As that their ardent love was fitly shown. 108
Then with them in the song and note it vied ;

My Lady ceasing not the group to scan,

Just like a motionless and silent bride.
“This one is he who by our Pelican

Was taken to His breast; and from the Cross

For the great charge was chosen as the man.” 114
My Lady thus; nor swerved from its straight course

Her gaze, unmoved and as attentive bent,

As well before as after her discourse.
As he who fain, with earnest eyes intent,

Would look on the eclipsing Sun a space,

So strives to see as all sight to prevent, 120
Such at that last fire’s brilliance was my case ;

While there was said, “ Why dazzled thus, to see

A thing which has not here obtained a place ?
My body earth in earth is, and will be

There with the rest, until our numbered whole

With the eternal purpose shall agree. 126
In the blest cloister with the double stole

Are the two lights alone which upwards soared :

Which tell, when thou regainest thy world’s goal.”
The flaming circle rested in accord,

At this voice, with the sweet commingling made

By the sound from the trinal breath outpoured. 132
As, to abate fatigue, or risk evade,

The oars which erst were through the water sent,

Are at a whistle’s sound all checked and stayed.
Ah, how my mind grew troubled in its bent,

When I turned round to look at Beatrice ;

For that I could not see her, though I went 138
Close at her side, and in the world of bliss!
503. PARADISE. [Canto XXV.

NOTES TO CANTO XXV.

1. 6.—The Florentines are called “ wolves ’ in Purg. xiv. 50.

1. 7. — There seems no sufficient reason for taking “voce” in the sense
of “renown” or “fame,” instead of ‘‘voice.” A contrast seems to be
drawn between the bleat of the lamb and the triumphant strains of the
poet. Some, however, think that the changed ‘“veice” and fleece”
refer to the effects of increasing age upon him.

1. 12.—See Par. xxiv. 151-154.

1. 13.—The light is St. James.

II. 14, 15.—%.e. St. Peter,

1. 17.—Baron. The same title that was given to St. Peter in Par. xxiv.
115 (see the note there). Atl. 42 of the present Canto, St. James refers
to himself and St. Peter as God’s ¢‘ Counts.”

1. 18.—The tomb and shrine of St. James were at Compostella, in
Galicia ; and were greatly resorted to by pilgrims.

ll. 22, 23.—St. James was welcomed by St. Peter.

ll. 29, 30.—The reference seems to be to St. James i. 5: “If any of
you lack wisdom, let him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him.” Or to verse 17: ‘ Every
good gift and every perfect gift is from above, and cometh down from the
Father of lights, with whom is no variableness, neither shadow of turning.”

It is to be observed that Dante assumes the Epistle of St. James to
have been written by St. James the Greater, instead of by St. James the
Less, as is generally supposed.

11. 31-33.— There seems to be no warrant in the Gospel narrative for
the assertion that St. James was the special representative of Hope among
the Apostles. Here, in Paradise, it was natural to assign the office to him,
St. Peter having just examined Dante upon Faith, and St. John being
about to question him, in the next Canto, upon Charity.

The “three of 1. 33 are St. Peter, St. James, and St. John,

1. 37.—The second fire. St. James. i

1. 38.—The ‘“ Mounts” are the Apostles. “I will lift up mine eyes
unto the hills : from whence cometh my help ” (Ps. cxxi. 1).

1. 41.—The Emperor of the Apostles is Christ. In Inf i. 124, the
title of Emperor is given to God.

1. 42.— His Counts. See note to 1. 17.

11. 46, 47.—These questions concerning Hope are the same which St.
Peter had put concerning Faith (Par. xxiv. 53, 85, 91).

1. 51.—Beatrice replies for Dante to the second question.

l. 54.—Z.e. in God.

1. 56.—From Earthly bondage to Heaven.

1. 57.—His term of warfare, z.e. of service in the Church Militant
(1. 52). :

1. 58.—The other two points, viz. * what hope is,” and ‘‘ whence it
came ” to him.

 
 

Canto XXV.] PARADISE. 569

1. 64-66.—This passage corresponds to that in which Dante describes
his preparation for answering St. Peter (Par. xxiv. 46-51).

11. 67-69.—This definition of Hope is taken from Peter Lombard’s Lib.
Sent. iii. 26 : ‘“ Est enim spes certa expectatio future beatitudinis, veniens
ex Dei gratià et ex meritis praecedentibus.”

1. 72— David. Compare Par. xx. 38.

1. 73, 74.—¢ They that know thy Name will put their trust in thee ”
(Ps. ix. 10).

11. 76, 77.—The nearest approach to any exhortation to Hope in the
Epistle of St. James, is v. 7.

1. 81.—¢“ Spesso ” appears to have the meaning ‘dense,’
pact,” as in Par. xxviii. 24.

1. 84.—%.e. until my martyrdom.

11. 88—-90.—Compare Par. xxiv. 91-96. There are only two punctua-
tions of this passage which deserve consideration. One, which I have
followed, places a full stop at the end of 1. go. The sense is then tolerably
clear ; with the exception that the words translated (I. 89), ¢‘ which this to
me indicates,” may mean, either, ‘which Hope” (1. 87) ‘‘indicates to
me,” or, *‘ which indicates Hope to me.” I understand them in the former
sense. The other punctuation puts the full stop at the end of 1. 89, and a
comma at that of 1. go, which thus is connected with 11. 91, 92. The render-
ing then would be: “Each of the souls which God has enrolled among
His friends shall, Isaiah says, have in its own land, for its raiment,” etc.
With 1. go compare St. James ii. 23: ‘Abraham . . . was called the
Friend of God.”

1. 91, 92.—*“ Therefore in their land they shall possess the double:
everlasting joy shall be unto them. . . . My soul shall be joyful in my God ;
for he hath clothed me with the garments of salvation” (Isaiah Ixi. 7, 10).

11. 94-96.—The reference is to St. John’s words in Rev. vii. 9.

1. 98.—Sperent in Te. The words quoted before, in Italian (I. 73)
from Psalm ix. 10.

1. 99. — The dancers—“ Carole ” (see note to Par. xxiv. 16).

1. 100.—St. John.

11. 101, 102.—If Cancer had such a crystal, it would shed a light equal
to the Sun’s. In the month in Winter, therefore, in which the Sun is in
Capricorn, the night would be as clear as the day ; because Cancer, being
just opposite Capricorn, then shines throughout the night.

Il. 103-105.—See another simile from the way in which a lady bears
herself in the dance, in Purg. xxviii: 52-54.

11. 107, 108.—The ardour of their love was shown by the velocity of
their rotation.

l. 111.—Compare Purg. xxix. 59, 60.

L. 112.—The Pelican, feeding its young with blood from its own breast,
is a well-known symbol of Christ.

1. 114.—The great charge; i.e. the care of the Virgin Mother. This
expression is so similar to ‘“ The great refusal,” in Inf, iii. 60, that it gives
some support to the opinion that Dante there alludes to the young man

’ cc

or com-
570 PARADISE. [Canto XXV.

in the Gospel, who refused to follow Christ’s admonition to sell all that
he had and follow Him. Inasmuch, however, as the ‘“ great refusal ” is
said to have been made through cowardice, I think that it cannot refer to
this young man, whose conduct was prompted by the love of money, or
avarice.

1. 121.—Dante expected to see St. John in his earthly body, having
regard to the words of our Lord as to his possibly not dying (St. John
xxi. 22).

1. 127.—The double stole. The earthly and the spiritual bodies.

I. 128.—Christ and the Virgin.

1. 132.—The trinal breath, Ze. the breath of the three Apostles, St.
Peter, St. James, and St. John.
Canto XXVI.] PARADISE. 571

CANTO XXVI.

HEAVEN VIIl.: THE FIXED STARS. GEMINI.

THE HOST OF THE TRIUMPH OF CHRIST. ST. JOHN; ADAM.

St. John examines Dante upon Charity, or Love.
A fourth light appears, in which is Adam. He tells
how long ago God placed him in the Terrestrial
Paradise ; how long he remained there, lived after
his exile from it, and then stayed in Limbo ; and the
change which, after his death, took place in the lan-
guage that he had talked.

WHILE my doubts rose, since sight was impotent,

From the bright flame which caused its impotence

A breath came forth, which rendered me intent.
Saying : “ While thou art gaining back the sense

Of sight, which at my presence waned away,

"Tis well thy speech should for it recompense. 6
Begin then, and what is thy soul’s aim say :

And reckon that the sight in thee repressed

Is not defunct, but only gone astray :
Because the Lady, through this region blest

Who leads thee, hath a glance of virtue great

As that which Ananias’ hand possessed.” 12
I said : “ May, at her pleasure, soon or late,

The eyes be cured, whereof she and the glow

I ever burn with, made their entrance gate.
The Good which this Court is content to know

Is Alpha and Omega to me of all

The writing which Love reads me, loud or low.” 18
That same voice which had rid me from the thrall

Of fear sprung from the dazzling sharp and swift,

Made me again the thought of speech recall.
And said: *“ In sooth, behoves it thee to sift

With sieve more fine ; to say behoveth thee

Who caused thee at such mark thy bow to lift.” 24
572

PARADISE. [CaxTo XXVI. |

And I: “Through reasonings of Philosophy,

And through authority that hence descends,

Fitly such love imprints itself in me.
For good, so far as to be good it tends,

When understood enkindles love more bright

The more of goodness that it comprehends 30
Hence to the Essence which is at such height

Of vantage, that each good outside it found

Is nothing but a ray of its own light,
More than to any other, should be bound,

By Love, the mind of each who clearly sees

The truth from which this proof comes to redound. 36
He makes my intellect embrace with ease

This truth, who shows me what love first is due

From all the sempiternal substances.
The voice of the true Author shows it too,

Who, speaking of Himself, to Moses saith,

‘I will set all my goodness in thy view.’ 42
Thou, too, declarest it with the first breath

Of the loud summons which, with most effect

Of all, heaven’s secret to Earth heraldeth.”
And I heard: “ Through the human intellect,

And through therewith agreed authority,

Keep thou thy chiefest love for God direct. 48
But, further saying if more cords there be

Which thou feel’st draw thee towards Him, thus proclaim

How many teeth this Love sets fast in thee.’
Not hidden was Christ's Eagle’s holy aim ;

Nay, rather I perceived the mould whereto

He wished to fashion my profession’s frame. 54
Whence I began again: “All stings that through

The heart infixed can make it Godwards heave,

In concourse to my charity accrue.
For He from whom the world and I receive

Being ; the death that for my life He bore ;

The hope that all feel who, as I, believe ; 60
And the live knowledge spoken of before ;

Have drawn me from the sea of wrong love's flow,

And set me upon right affection’s shore.

RAT
‘CANTO XXVI] PARADISE. 57

©

The leaves, that over the whole garden grow

Of the eternal Gardener, from me meet

Such love as they have good from Him to show.” 66
E’en as I ended, melody most sweet

Filled Heaven, my lady joining with the rest

A “Holy, Holy, Holy,” to repeat.
And as at keen light slumber flees the breast,

Because the visual power comes back to woo

The sheen through membrane after membrane pressed ;
And he who wakes loathes what is in his view, 93

So ignorant his sudden waking is,

Till judgment helps him to perception true ;
Thus from my eyes were chased by Beatrice

All motes by radiance from her own, that o’er

A thousand miles and upwards beamed their bliss. 78
Wherefore I then saw better than before,

And of a light inquired, as in amaze,

Which I beheld now with us, making four.

Hereon my Lady said : ¢ Within those rays ,
The first soul the Prime Virtue ever made
Delighted to behold its Maker stays.” 34

Even as a leaf by the wind’s transit swayed,
Bends down its top, then lifts itself, upturned
Aloft, by its own proper virtue’s aid,
So while she spoke I showed myself concerned ;
Awe-struck, and rendered then again secure
By a desire to speak, wherewith I burned. 90
And I began : “ Sole apple sprung mature ;
Sire ancient, who in every bride dost greet
A daughter-in-law and a daughter sure;
Thee I, devoutly as I can, entreat
To speak with me ; thou seest the wish that I,
To hear thee speedily, do not repeat.” 96
Sometimes a creature on which trappings lie,
By struggling makes its inclination clear,
With which the covering moves in harmony ;
And, in like wise, the first soul let appear
Transparent to me through its covering,
How joyful it became to give me cheer. 102
574

PARADISE. [Canto XXVI.

Then it breathed forth : “ Although thou dost not bring

Thy wish before me, I can better see

Than thou, what is to thee the surest thing ;
Because the truthful mirror shows it me,

Which, though in other things ’tis imaged well,

Image of none else can be made to be. 108
Thou wouldest hear what length of time befell,

Since God in the high garden, where this Dame

For such tall stairs disposed thee, made me dwell.
How long my eyes delight from it could claim ;

The true cause wherefore, spurned, I was undone ;

And the idiom whereto I gave use and frame. 114
The tasting of the tree was not, my son,

Itself the cause from whence such exile grew ;

But, only, that I would the mark outrun.
In that place whence thy Lady Virgil drew,

I craved this Council till the Sun had made

Four thousand and three hundred rounds and two: 120
And saw him in his path, through its each grade

Of light, nine hundred times and thirty more

Returning, while upon the Earth I stayed.
The tongue I spoke was given entirely o’er,

Ere at the work which had no finishing

The folk of Nimrod set to toiling sore. 126
For ne’er was an effect of reasoning—

Since human pleasure is renewed as each

Sky’s aspect sways it—Ilong continuing.
"Tis Nature's doing that man takes to speech :

But whether thus or thus, as you think well,

She lets you act as your own promptings teach. 132
Ere I descended to the pains of Hell,

The chief Good (whence the joy around me knit)

Was upon Earth called by the name of El
Called El afterwards ; and that is fit :

For mortals’ use, as leaves on boughs, as one

Falls off, sprouts with another following it. 138
The Mount which highest o’er the waves doth run,

Held me, in life of pure and sinful deeds,

From the first hour to that which, as the Sun
Is changing quadrant, to the sixth succeeds.

 
Canto XXVIL] PARADISE. 575

NOTES TO CANTO XXVI.

l. 12.—Ananias of Damascus, who restored St. Paul’s sight, after his
Conversion, by putting his hands on him (Acts ix. 17).

ll. 16-18. —z.e. God is the beginning and end of all the pics with
which love inspires me.

ll. 31-36. —Inasmuch as the more of good there is in anything the more
it kindles love, God, being the chief Good, must be the highest object of
love. With ll. 32, 33, compare Par. v. 10-12.

11. 38, 39.—The sempiternal substances seem to be the Angels (Purg.
xxx. 101). Perhaps also the human soul is included in them. The philo-
sopher referred to in 1. 38 is by some supposed to be Aristotle, by others,
Plato.

I. 42.—*“ And he said, I will make all my goodness pass before thee ”
(Exodus xxxiii. 19).

11. 43-45.—The reference is to the opening words of St. John’s Gospel.

1. 52.—St. John is represented by an Eagle.

1. 62. —Compare Purg. xvii. 100-102.

11. 64, 65.—The eternal Gardener is God ; the leaves are His creatures.

1. 67-69.—Compare this cry from the Saints in bliss with those which
they uttered at the end of Dante’s examination by St. Peter (Par. xxiv.
112-114) and by St. James (Par. xxv. 97-99).

I. 71.—The visual power. Literally, ¢‘ The spirit of sight. Compare
Par. xxx. 47 ; Purg. xxi. 88 (vocale spirto).

1. 83.—The Prime Virtue—God (see note to Par. xiii. 79-81). The
fourth light, which now appears, is the soul of Adam.

11. 85-87.—Compare Purg. xxviii. 10-15.

1. 91.—So Adam is styled ‘“ The man not born ” in Par. vii. 26.

1. 104.—The reading ‘“ Dante” for ‘Da te” in the beginning of this
line, in the original, is undoubtedly spurious (see note to Purg. xxx. 63).

1. 107, 108. —Both the true reading and the meaning of these lines are
much disputed. Without discussing the other readings, I will merely say
that the one which commends itself most to me is that followed by Blanc :
viz.—

+ Che fa di se pareglie l'altre cose,
E nulla face lui di se pareglio.”

As to the meaning, I think that ‘ pareglio ” is an adjective, and equivalent
to the French ‘“ pareil.” If so, it signifies ‘‘resembling.” And (having
regard to 1. 106, in which Adam has just said that he looks into the truthful
mirror—which is God) this resemblance must refer to the reflection, as in a
mirror, of the thing resembled in the resembling thing. The lines may, if
so, be translated, in prose : “ Which makes other things bear its reflected
resemblance ; and is not itself made to reflect the resemblance of anything.”
Or, “Which causes the resemblance of other things to be reflected in
itself ; while its own resemblance is not reflected in anything.”
576 PARADISE. [Canto XX VL

These alternative renderings may be put thus into verse : the first—
¢“ Which, though in other things ’tis imaged well,
Image of none else can be made to be.”
And the second—

¢¢ Which, though all else is imaged in it well,
Imaged, itself, in nothing else can be.”

This second version is substantially that of Blanc. It certainly carries on
the idea of the Saints seeing everything in God as in a mirror, much better
than the first. But although the first line of it is in accordance with such
passages as Par. xv. 61-63; xvii. 16-18, 37-39; and xxiv. 41, 42; the
second seems to me in direct conflict, not only with the statement in Gene-
sis i. 27, that man was created in God’s own image, but with Par. i. 105 ;
ii. 130-132; vil. 73-75; xiii. 59; xix. 28, 29: in all of which passages
God is spoken of as imaged, with more or less completeness, in His works.
If we adopt the rendering, we must give this second line the sense, that
nothing can adequately reflect the likeness of God. But this requires the
interpolation of a word.

The first version, on the other hand, does not conflict with anything in
the Divina Commedia. Its first line is in accordance with Genesis i. 27,
and with the other passages in the Paradise, just referred to, beginning with
Par. i. 105. The only objection to it is that the transition from the refer-
ence, in 1. 106, to glancing into a mirror, to speaking of that mirror as
itself mirrored in, instead of mirroring, other things, is doubtless abrupt
and awkward. But such appears to be the meaning of the words. I have
therefore adopted this version ; the more so because the second line of it,
also, seems to me to conform most to the meaning of the original. The
passage will, in this view, signify, that although God may be reflected in His
works, in greater or less perfection, He cannot be Himself the reflection of
any of them : a sentiment supported by Par. xix. 89, go.

11. 118-120.—Dante follows the calculation that from the Creation to
the Crucifixion 5232 years elapsed. Adam here says that he was in Limbo
for 4302 years. Adding to these the 930 years of his life upon Earth (11.
121-123), we obtain the 5232. Compare Purg. xxxiii. 61-63. The rescue
of Adam from Limbo has been referred to in Inf. iv. 55.

1. 133.—Compare Purg. xvi. 39.

1. 135.—EL The variants to this are “Un” and “I” (supposed to
represent the first letter of <“ Jehovah ”). But, as Cary points out, El is
conclusively shown to be right by the passage in Dante’s de Vulg. Elog.,
lib. i. cap. 4: *“ Quod prius vox primi loquentis sonaverit, viro sanz mentis
in promptu esse non dubito ipsum fuisse quod Deus est, videlicet EL.”

11. 137, 138.—Compare Horace, Ars. Poet. 60, etc.

1. 139.—The Mount of Purgatory. Compare Purg. iii. 14, I5.

1. 139-142.—%.c. Adam was in the Earthly Paradise only for seven
hours. The Sun passes through a quadrant in six hours. Cary cites Peter
Comestor, Hist. Scholast., f. 9, Ed. Par., 1513, 4to., where he says of
Adam and Eve, Quidam tradunt eos fuisse in Paradiso septem horas.”

 
 

Canto XXVIL] PARADISE. 577

CANTO XXVII.

HEAVEN VIIl.: THE FIXED STARS. GEMINI
THE HOST OF THE TRIUMPH OF CHRIST.
HEAVEN 1X.: THE PRIMUM MOBILE.

St. Peter rebukes the covetousness and malpractices
of Boniface VIII. , and of those who will succeed him in
the Papacy. His indignation makes him assume a
Jiery hue whick also suffuses the whole host of heaven.
They all vanish upwards out of sight. Dante, at the
bidding of Beatrice, again looks down beneath him.
He describes the portion of the world now in his view.
Zhey then ascend into the Ninth Heaven, the Primum
Mobile. Beatrice informs lim how its motion origi-
nates and spreads through the lower heavens. She
upbraids the depravity of mortals, which she attri-
butes to thewant of a wise ruler ; but predicts a speedy
reformation.

“Grory to Father, Son, and Holy Ghost: ”—

This dulcet chant inebriated me,

Begun by all of Paradise’s host.
A smile of the Universe I seemed to see,

And therefore, both through hearing and through sight,

There stole upon me inebriety. 6
O joy! O blithe ineffable delight !

O life to love and peace entirely knit !

O wealth from craving free, and safe from blight !
Before my eyes stood the four torches lit :

And that which first of them had come anon,

Began to show more vivid guise in it. 12
And in its semblance became thereupon

Such as Jove would become, if Mars and he

Were birds, and put each other’s plumage on.
The Providence which portions suitably

Vicissitude and service here, had through

The whole blest choir made silence equally ; 18

2 P
578

PARADISE. [Canto XX VIL

When I heard: “If I change, myself, in Fue,

Marvel thou not ; for, as my words take birth,

Thou wilt see all these changing colour too.
He who usurps my place, my place on Earth ;

My place, which in the presence of God's Son

Is empty and of occupant in dearth ; 24
Has made my cemetery, overrun

With blood and stench, a sewer which there below

Appeases the perverse hence-fallen one.”
Of that hue, which the Sun’s confronting glow

Paints on a cloud at even and at morn,

I saw all heaven then by suffusion grow. 30
And as a virtuous lady, safe from scorn

Herself, at merely hearing a fault laid

To other’s charge, feels all her courage gone,
Such change my Lady in her look displayed ;

And such eclipse, I ween, the heaven spread o'er,

When suffering on the Supreme Might weighed. 36
Then with a voice so changed from that of yore

His words proceeded, that his semblance erst

Differed not from his present aspect more ;
“The Spouse of Christ was not on my blood first,

And then on that of Linus, Cletus, fed,

That she might in the gain of gold be versed ; 42
But, to the gaining of this glad life led,

Pius, Sixtus, Urban, and Calixtus, all

After much sorrowing their life blood shed.
We did not mean that any should instal

Some Christian folk on our successors’ right,

And some to seats upon their left should call ; 48
Nor that the keys to me conceded might

Become a symbol on a banner borne

Against a baptized enemy in fight ;
Nor that my figure should a seal adorn

Affixed to lying privileges sold,

Whence I oft redden and flash out my scorn. 54
Greedy wolves clad as shepherds of the fold

Are hence on high seen pasturing everywhere :

Defence of God, why still in slumber’s hold !
Canto XXVII] PARADISE.

Gascons and Cahorsines alike prepare
To drink our blood: to what a shameful end
Must thou needs fall, O thou commencement fair !
But the high Providence that could defend
With Scipio the world-renown Rome won,
Will soon, as I conceive, its succour lend.
And thou who through thy mortal weight, my son,
Wilt down again return, thy mouth unclose,
And what I hide not do thou hide from none.”
As our air showers down frozen vapours’ snows,
When that Goat's horn whose pasture is the sky
Together with the Sun in contact goes ;
So I beheld the ether up on high
Adorned, and with triumphant vapours flecked,
Which there, awhile, had sojourned with us nigh.
My sight pursued and ceased not to inspect
Their semblances, until the space between
Became so vast that further gaze was checked.
Wherefore my Lady, now that I was seen
From upward gazing freed, said, *“ Downwards cast
Thine eyes, and see how far round thou hast been.”
I saw that, since the time when I looked last,
I had throughout the whole arc made my road,
Which the first clime from midst to end goes past.
So that I saw where beyond Gades flowed
Ulysses’ mad pass, and nigh saw the shore
On which Europa grew a pleasing load.
And of the site of this our little floor
More had been-shown me, but beneath my feet
The Sun advanced, removed a sign and more.
My mind, that ever with my Lady sweet
Dallies enamoured, more than ever yet
Burned to bring back my eyes with her to meet.
And all baits €’er by art or nature set
To catch the eyes and captivate the mind,
In human flesh, portrayed or living met,
Would seem as nothing, though in one combined,
To the divine delight that on me glowed,
Flashed from the smiling eyes I turned to find.

72

78

84

90

96
580

PARADISE. [Canto XXVII.

The virtue which her look on me bestowed,

From the fair nest of Leda sundered me,

And through the swiftest heaven impelled my road.
Its lofty parts, of liveliest degree,

So uniform are, that I cannot say

Which Beatrice chose as my place to be. 102
But she, who saw what wish in me held sway,

Began, with smiles which spoke so glad a soul

That God’s own joy seemed on her face to play :
“ The motion’s nature which makes all else roll

Around the centre, and that fixed retains,

Commences from this point, as from its goal. 108
And this heaven none other z/ere in it contains,

Than the Divine mind, kindled whence redound

The love that turns it, and the power it rains.
Light and love hold it in one circle’s bound,

E’en as it holds the rest; and He alone

Informs that precinct, who engirds it round. 114
None other shapes its motion ; it alone

Measures the rest, even as ten’s measurement

Is by the moiety and fifth part shown.

And how Time holds his roots in this vase pent,

And in the rest allows his leaves to grow,

Can now be rendered to thee evident. 120
Cupidity, thou sinkest mortals so

Beneath thy waves, that there is no one who

Has power to lift his eyes above their flow !
The will is flourishing in men, ’tis true ;

But the perpetual rainfall on them thrown

Turns to abortion plums which soundly grew. 126
Innocence and faith are found in babes alone :

Each takes to flight before the cheeks are strewn

With down, and have a covering to own.
One while still babbling fasts, who will, as soon

As he has loosed his tongue, devouring crave

Whatever food throughout whatever moon ; 132
And one who when a babbler loved and gave

His mother heed, no sooner frames speech right,

‘Than he desires to see her in her grave.

 
Canto XXVII.] PARADISE. 531

Changed thus to black from its first aspect white
Is his fair daughter's skin, whose coming rays
Bring on the morn and, parting, leave the night. 138
Thou, that thou mayst not run into amaze,
Think that on Earth none fit to rule is found,
Wherefore the human family thus strays.
But ere all January quits the bound
Of winter, through the hundredth they neglect
Down there, such roar shall through these high Spheres
sound, 144
That Fortune’s storm, which men so much expect,
Shall turn the poops where erst the prows have been,
So that the fleet shall run a course direct,
And true fruit on the flower shall supervene.”

 

NOTES TO CANTO XXVII.

Il. 5, 6.—So in Inf. xxix. 2, Dante describes his eyes as inebriated ; there,
with sorrow, as, here, with joy.

1. 10.—The four torches are St. Peter, St. James, St. John, and Adm,

1. 11.—St. Peter.

ll. 13-15.—Z.e. St. Peter changed colour from white to red. The planet
Jupiter is white (Par. xviii. 68) ; and Mars a fiery red (Purg. ii. 14; Par.
xiv. 37).

1. 22-24.—The usurper is Pope Boniface VIII.. Dante may mean, as
Daniello thinks, that in the sight of Christ the Papal See was vacant
because Boniface had obtained the abdication of Celestine by fraud and
intrigue (see note to Inf. iil. 59). The triple repetition of the words ‘“ My
place ” gives emphasis to St. Peter’s indignation.

1. 25.—“ My cemetery.” Rome (see note to Par. ix. 139-142).

1. 27.—Lucifer (Inf. xxxiv. 121).

1. 28, 29.—

¢¢ The roseate hues of early dawn,

The crimson of the sunset sky.
Hymn by C. F. Alexander (Hymns, Ancient and Modern), 229, IL. 1, 3.

1. 36.—4.c. at the Crucifixion. | oe
Il. 40, 41.—*‘Sanguis martyrum, semen Ecclesiae.” Linus is said to

have been the immediate successor of St. Peter ; Cletus, of Linus.
582 PARADISE. [GAnNto XXVII.

1. 44.—Sixtus I. and Pius I. were Bishops of Rome in the second
century ; Calixtus I. and Urban I., in the third.

11. 47, 48.—The allusion is to the Guelphs favoured by Boniface, and set
as it were on his right hand ; while the Ghibellines were placed on his left.
The illustration was doubtless suggested to Dante by St. Matthew xx. 23:
To sit on my right hand, and on my left, is not mine to give.”

ll. 49-51.—In allusion to the strife waged at Rome by Pope Boniface
VIII. against the Colonnas (see Inf. xxvii. 85-90).

1. 53.—The sale of indulgences.

1. 55.—Compare Par. ix. 132; St. Matthew vii. 15.

1. 57.—* Up, Lord, why sleepest thou : awake, and be not absent from
us for ever ” (Psalm xliv. 23).

1. 58, 59.—Clement V., the Gascon, was made Pope in 1305 (Inf. xix.
83; Par. xvii. 82), and was succeeded by John XXII. in 1316, who was a
native of Cahors in France. These lines must therefore have been written
after 1316. .

1. 62.—Scipio. Compare Par. vi. 53. Dante also alludes to the inter-
vention of Providence against Hannibal, through Scipio, in Convito iv. 5.

11. 68, 69.—When the Sun is in Capricorn ; i.e. in the winter solstice.

ll. 79-87.—In discussing this passage we must assume the truth of
Dante’s views of geography, though they are in many respects contrary to
the facts. According to him, our hemisphere alone was inhabited ; Jeru-
salem was in the centre of it ; India and the extreme west of Spain were its
eastern and western limits respectively. For present purposes, India may
be called the Ganges, and the west of Spain, Cadiz: names by which Dante
himself designates them. The hemisphere, of course, extends through 180° of
longitude. Hence the Ganges is 90° east, and Cadiz 90° west of Jerusalem.
Further, he regarded Italy as being half-way between Cadiz and Jerusalem,
z.e. 45° east of the one and west of the other.

Climes, according to the geographical notions of his day, were zones,
each of which was comprised between two circles parallel to the Equator.
The first of these extended to about 20° north latitude. Each clime of
course extended through 180° of longitude.

Coming now to the consideration of the passage, in the light of the
assumed truth of these views, it will be convenient to pass over for the
present 11. 79-81, in order to determine, from ll. 82-87, the position, in
reference to the Earth, which Dante here represents himself to occupy.

In the first place, he says that he almost saw Pheenicia, and would have
seen further (east) than it, but for the Sun’s position. This can only mean
that his own position would have given him the more extensive view, but
for the fact that the Sun was setting upon Phcenicia, and therefore all
beyond it was in darkness. It follows that the Sun’s position, it being the
time of an Equinox, must have been 9o® west of Pheenicia ; and that Dante
must have been less than that distance from it, or, which comes to the same
thing, from Jerusalem. He says, in fact, that the Sun was in advance of
him, beneath his feet, a sign and more removed. Now, Dante being in
Gemini and the Sun in Aries, with all Taurus intervening, this gives, for
Canto XXVII] PARADISE. 583

the distance between him and the Sun, as nearly as possible 45°. The Sun
was beneath his feet, because it was four heavens below him.

We therefore conclude that Dante was 45° east of the Sun, and in or
near to the meridian of Italy; and that the Sun was in or near to that of
Cadiz.

Reverting now to 1l. 79-81, which refer us to the position occupied by
Dante when he had first looked down upon the Earth, and specify the
distance which he had traversed since then ; we must determine that first
position by measuring the distance in question eastwards of the meridian of
Italy, i.e. of the meridian 45° west of Jerusalem. This gives us, for his first
position, a meridian 45° east of Jerusalem, if, as is generally conceded, and
as follows from what has been said as to the extent of the climes, ¢ the
whole arc which the first clime makes from its middle to its end ” is an arc
of 90°. Turning to the description of what he saw upon his first look
down (Par. xxii. 151-153), we find that he says that the whole Earth was
then spread out before him. The commentators, generally, but I think
needlessly, take these words to imply that he was in the central meridian,
i.e. that of Jerusalem, from which alone the whole Earth would be visible.
He may only mean to express that he had a very extensive view of the
Earth. And a first position in the meridian of Jerusalem involves the con-
sequence of a second position in that of Cadiz, which we have seen to be
out of the question. A serious difficulty, no doubt, remains, viz. : that
Dante’s statement that he had gone through the whole arc made by the
first clime from its middle to its end, prima facie seems to mean that he had
traversed that identical arc. If so, he wowl/d now be in the meridian of
Cadiz ; as most of the commentators place him. Remembering, however,
that he was in Gemini, and that Gemini was at this time in the zenith of
places near the north of the first clime, may we not suppose that all he
means is that he had traversed, 7 the first clime, an arc equal to that from
its middle to its end ; z.e. an arc of 90°? If not, I can see no other mode of
reconciling the whole of his statements ; for it is out of the question to sup-
pose that he regarded the climes as having a total length of only 90° each,
and as stretching 45° east, and the same distance west, of Jerusalent.

I would point out, in conclusion, that, as it was now sunset at Jerusalem,
the time of day was the same as that at which Dante had begun his ascent
into Paradise, and that we may infer that he had occupied one day only in
that ascent, thus far. See the introductory note at page 407, on the time
supposed to be spent by him in Paradise. Moreover, as he had traversed
an arc of 9o° since his first look down, he had been six hours in Gemini,
having first looked down immediately after entering it.

ll. 82, 83.—Gades is Cadiz. The mad pass of Ulysses is the Atlantic ;
over which he started on the expedition which ended in his death ; as he
himself describes in Inf. xxvi. 100-142.

11. 83, 84.—The shore of Pheenicia, from which Jupiter, in the shape of
a bull, carried off Europa the daughter of Agenor, upon his back, to Crete.

1. 85.—“ Our little floor.” The Earth; as in Par. xxii. 151.

1. 91—96.— Compare Purg. xxxi. 49-51.
584 PARADISE. [Canto XXVII.

1. 98.—The fair nest of Leda. Gemini. The Twins, Castor and Pollux,
were said to have been born of an egg laid by Leda, to whom Jupiter had
come in the shape of a swan.

1. 99. —The swiftest heaven. The Primum Mobile, to which Dante and
Beatrice have now ascended, is the furthest of the movable heavens from
the Earth, and the nearest to the Empyrean, the heaven of God’s visible
presence. From this proximity it derives intense velocity and fervour.
Compare Par. xxiii. 112-114. This is the heaven of the Angelic Hier-
archies, which are described in the next Canto. In Dante’s system it sym-
bolizes the science of Ethics (Convito ii. 15).

11. 106-108.—The motion of all the movable heavens, round the immov-
able Earth as a centre, begins in this the furthest of those heavens, and the
extreme limit of the whole motion.

1. 109-111.—The Mind of God pervades the whole of this heaven;
kindles the love which makes it revolve, ze. its Angel Mover (Par. ii.
127-129) ; and gives it the influence which it transmits to the Spheres
below it.

ll. 112-114.—As it contains all the lower heavens, so is it contained itself
in the Empyrean, which has God Himself as its sole informing influence.

1. 116, 117.—Five and Two, the half and the fifth of Ten, are the
measures of it; because if taken twice and five times, respectively, they
produce Ten.

1. 118, 119.—The roots, z.e. the unseen origin, of Time are in this
heaven of the Primum Mobile : his leaves, 7.e. the visible rotations of the
Spheres, are in the lower heavens.

ll. 121-126.—Dante regards Cupidity as causing all depravity by per-
verting the will. Compare Par. xv. 3.

1. 131, 132. —7.c. will satisfy his appetite at all seasons; whether
festivals or fasts. '

ll. 137, 138. — Human nature is meant by the fair daughter of the Sun,
who, in Par. xxii. 116, is said to be the father of all mortal life ; in accord-
ance with the opinion of Aristotle.

1. 140.—Compare Purg. xvi. 103, 104.

11. 142, 143.—These lines show that the error in the length of a year,
amounting to about the hundredth part of a day, arising from the compu-
. tation of the Julian Calendar, which was pushing the Equinoxes further
back each year, and tending to make January a spring, instead of a winter,
month, was already felt in Dante’s time, though it was not corrected until
1582, by Gregory XIII. Beatrice here speaks ironically, meaning that no
long time will elapse before her prediction is fulfilled.

ll. 145-148. —1It is doubtful whether this prediction refers to Dante’s
hope of a reformation to be accomplished by Can Grande della Scala. It
cannot allude to anything to be expected from the Emperor Henry VII.,
because it appears from 1. 58 of this Canto that it was not written till after
1316, when that Emperor was dead.

1. 148.—i.e. there shall be no more such abortive growths as have been
referred to in 11. 125, 126.
Canto XXVIII] PARADISE. 585

CANTO XXVIII.
HEAVEN I1X.: THE PRIMUM MOBILE.
THE ANGELIC HIERARCHIES.

Dante beholds a minute point of light of most
vivid brightness, around which revolve nine con-
centric fiery circles, which increase in size, but di-
minish in speed, as they are more distant from the
point. Beatrice informs him that God is the point,
and the circles the nine Angelic Hierarchies. She
explains their connection with the revolving heavens,
and the reason of the diminution in the motion of
the more distant of them ; and concludes by enumer-
ating them by name.

WHEN she who doth imparadise my mind

Had true and open accusation brought

Against the present life of poor mankind,
As one who sees within a mirror caught

The light a torch behind him shining threw,

Before he had it in his sight or thought, 6
And turns to see if the glass tells him true,

And sees that it and the true fact accord,

Even as a note and its own metre do ;
So doth my memory to me record

That I did, gazing at the beauteous eyes

Whence love for my ensnaring made the cord. 12
And as I turned, and on my own felt rise

What there is in that volume to be seen,

Whene’er one well into its circuit pries,
I saw a point which rayed out light so keen,

That the sight kindled by its fiery beam

Must needs be closed at the strong piercing sheen. 18
And such a star as here we smallest deem,

Placed by it, in the fashion that a star

Is placed beside a star, a moon would seem.
586

PARADISE. [CaxTo XXVIIL

Distant perchance thence as a halo far
Appears to encircle its depicting light,
When its component vapours densest are,
Around the point a circle fiery bright
So swiftly whirled, that it would have surpassed
The quickest world-engirding motion’s flight ;
And this was by a second compassed fast,
That by a third, round which a fourth there went,
Round which a fifth, round which a sixth was cast.
The seventh next followed, spread to such extent
That Juno's envoy, round it thrown, would be
Too narrow for its full envelopment ;
So the eighth and ninth, and each moved in degree
More slow, according as its place was seen
In number more remote from unity.
And that one had a flame of clearest sheen,
The pure spark was the least remote from whence :
Since it partakes that spark’s truth most, I ween.
My Lady saw me in care’s strong suspense,
And said : “On that point’s maintenance of it
The heaven depends ; all nature hangs from thence,
Behold that circle closest to it knit,
And know that it so swiftly moves around,
Urged by the fire which love in it has lit.”

~ And I to her, “If in the world were found

The order which these wheeling spheres denote,

That would content me which thou dost propound.
But in the world of sense we have to note

That orbits are as much the more divine,

As they are from the centre more remote.
To make completion of desire then mine,

In this angelical and wondrous fane,

Which love and light alone in bounds confine,
Behoves it me to be informed again,

Why pattern and the copy tally not;

Which by myself I contemplate in vain.”
¢ If insufficient to untie each knot

Thy fingers prove, tis nought to wonder at ;

So stiff from want of trying has it got.”

24

30

36

42

48

54

60

 
Canto XXVIIL] PARADISE. 587

My Lady thus ; then said: “ Give heed to that

Which I will tell thee, wouldst thou be content ;

And exercise thy subtlety thereat.
The Corporal Circles ample are and pent,

As more or less the virtue which they feel

Through every part of them diffused and sent. 66
A greater excellence makes greater weal ;

A greater body a weal greater shows,

If all its parts like perfectness reveal.
This one, then, which along the course it goes

Sweeps the whole Universe with it, answers to

The circle which most loves and which most knows. 72
Keep, then, thy measure to the virtue true,

And not to the appearance to the sense

Of the round substances thou hast in view ;
And thou wilt see a wondrous congruence

Greater with more and small with less unite,

In each heaven and its own Intelligence.” 78
Even as remains serene, with splendour bright,

The hemisphere of the air, when Boreas blows

From that cheek whence he tempers most his might;
Because the film is purged and, melting, goes,

Which first disturbed it ; whence the smiling sky

With all its retinue of beauties glows ; 84
So I became, when with her clear reply

My Lady had provided my request,

And the truth shone forth as a star on high.
And after that her words had come to rest,

Iron sparkles not, when fusing, otherwise

Than all the circles were in sparkles dressed. 90
The sparks all fanned the fire which gave them rise,

And were of such a number that their score

The thousands of the doubling chess outvies.
From choir to choir I heard Hosannas soar,

To the fixed point which in the #7, made

Their station ever, keeps them evermore. 96
And she, who saw the doubtful thoughts which swayed

My mind, said: “The first circles have to thee

The Seraphim and Cherubim displayed.
PARADISE. [Canto XXVIII.

They follow up their bonds thus rapidly,

As like the point as possible to grow ;

Which they can do, the loftier they see. 102
The other loves, who round about them go,

Thrones of the look of Deity are hight,

Since at the end of the first triad they show.
And thou shouldst know that they all have delight,

So far as in the Truth, wherein finds rest

All intellect, they deeply plunge their sight. 108
Hence may be seen how the existence blest

Is founded on the act of sight, and not

On that of love, which later gives it zest.
Sight which in measure of the meed is got,

Which grace brings forth and goodwill makes to grow,

From grade to grade thus following its lot. 114
The second triad, which is budding so

In this eternal springtide, where at night

No Aries can lay the foliage low,
Constant Hosannas keeps from wintry blight,

Sung in three melodies, through Orders three

Of joy resounding, whence tis tripartite. 120
Three deities are in this hierarchy :

Dominions first, then Virtues congregate ;

Powers are the Order in the third degree.
Then, in the dances twain penultimate,

Next Principalities, Archangels wheel ;

The last, Angelic sports appropriate. 126
These Orders all look upward, and they deal

Supreme with things beneath: to God as goal

Thus all attract, and all attracted feel.
And Dionysius with such yearning soul

The contemplation of these Orders tried,

That €’en as I he named and ranked the whole. 132
But Gregory, later, would from him divide ;

And, therefore, soon as he unclosed his sight

In this heaven, could not but himself deride.
And if a mortal brought on Earth to light

Such secret truth, let this be no surprise :

For he who up here saw it, taught him right 138
This and much truth else of these circling skies.”
 

CANTO XXVIII] PARADISE. 589

NOTES TO CANTO XXVIII.

IL. 11, 12.—Compare Purg. xxxi. 116, 117.

1. 14.—Volume, here, has the meaning of a body rolling round and con-
taining others. The allusion is to the Primum Mobile. Compare Par.
xxiii. 712.

1. 16.—The “point” is God. Compare Par. xvii. 17, 18. It sym-
bolizes His unity, indivisibility, and omniscience ; which comprehends all
things, past, present, and future, at once.

11. 25-39.—These nine circles revolving around the point are the nine
Orders of the Angelic Hierarchies.

1. 27.—i.e. the motion of the Primum Mobile.

1. 32.—Juno’s envoy. Iris, the rainbow (Par. xii. 12).

I. 40.—Dante’s suspense was caused, not only by wonder at the sight
before him, but because he perceived the motion of the circles to be
swifter, the nearer they were to the centre; instead of vice vers, as was
the case with the revolving heavens. This he states in 11. 46-56.

11. 41, 42.—Taken from Aristotle (Metaph. lib. xii. c. 7).

1. 64-69.—The Corporal Circles are the revolving heavens. Beatrice
explains that they are larger or smaller, according as more or less virtue—
i.e. power to influence the Spheres below them—is infused into them.
And that the larger heavens, having this virtue, or excellence, in greater
degree, produce greater weal ; have, that is, more beneficial influence.

11. 70-72.—Consequently, the Primum Mobile, which is the largest of
the revolving heavens, and covers all the Universe, is more full of virtue
than any of the rest, and thus corresponds to the circle of the Angelic
Order (of Seraphim) which is the nearest to God, and therefore possesses
the most love and knowledge.

11. 73-78.—If, therefore, the measure of the virtue possessed by each
Order of Angels (called here, as in Purg. xxx. 101 ; Par. xxix. 76, ¢* Sub-
stances ”’) is considered, and not the apparent size of the circles in which
they severally revolve, it will be seen that each heaven is united with that
order of Angels which is most fitted for it: the larger the heaven, the
greater being the excellence of its Angelic Mover or Intelligence ; and the
smaller the heaven, the lower the grade of its Intelligence in the celestial
hierarchy. In other words, on the principle of like to like, the smallest
circles of the Angels, being the chiefest, sway the largest circles of the
heavens ; which also are the chiefest, and for the same reason, viz. their
nearer proximity to God. See the note to Par. ii. 127-129. And, simi-
larly, the largest circles of the Angels sway the smallest circles of the
‘heavens. :

1. 81.—The North-East wind is meant. The winds were represented
with human faces, from which they blew either a full front blast, or one
from either side of the mouth.

1. 89.—Compare Par. i. 60.
590 PARADISE. [Canto XXVIII.

1. 93.—The allusion is to the reward asked by the inventor of the game
of chess for it; viz. a grain of wheat for the first square, two grains for the
second, four for the third, and so on in geometrical progression for the
rest : the whole amounting to a fabulous number.

1. 95.—The wbi. Ubi is used to denote place, as distinguished from
time. Compare Par. xxix. 12.

ll. 97-126.— Beatrice here follows the arrangement of the Angelic
Hierarchies adopted by the author of the work attributed to Dionysius the
Areopagite (Post, 11. 130-132; Par. x. 115). They are disposed in three
separate Triads, each of which contains three Orders, which Orders re-
spectively sway the different heavens : as in the following Table—

ORDERS OF ANGELS. THE HEAVENS SWAYED BY
THEM.
First Triad.
SERAPHIM. THE PRIMUM MOBILE.
CHERUBIM. THE FIXED STARS.
THRONES. SATURN.

Second Triad.

DOMINIONS. JUPITER.
VIRTUES. MARS.
POWERS. THE SUN.

Third Triad.

 

PRINCIPALITIES. VENUS.
ARCHANGELS. . MERCURY.
ANGELS. ; THE MOON.

It may be observed that in Convito ii. 16, Dante arranges these Orders
differently. He there enumerates them, beginning from the lowest instead
of, as here, from the highest. In this inverse arrangement he places
them as follows—

ANGELS.
ARCHANGELS.
THRONES.

DoMINIONS.
VIRTUES.
PRINCIPALITIES.

POWERS.
CHERUBIM.
SERAPHIM.

From which it will be seen that in the statement of Beatrice he now
exalts the Thrones and Dominions, and relegates the Powers and Princi-
palities to the lower position which these had held in the other description.

 
Canto XXVIIL] PARADISE. 591

1. 99.—The Seraphim have been alluded to, as the loftiest Angels, in
Par. iv. 28 ; viii. 27; xxi. 92. The Cherubim are impliedly regarded as
upon the same level, in Par. xi. 37-39.

1. 104.—Thrones have been mentioned in Par. ix. 61-63.

l. 117.—7.e. there is no Autumnal Equinox.

1. 118.—* Keeps from wintry blight.” Szerza. This is the word used
with respect to the apprehended exclusion of January from winter (Par.
xxvii. 142). The allusion here is to the chirping of birds for joy at the
departure of winter. See the note to Purg. xiii. 123.

1. 125.—Principalities have been alluded to as controlling Venus, in
Par. viii. 34-37.

1. 126.—¢¢ Angelic sports.” Compare Par. xxxi. 133.

11. 127-129.—Compare Par. ii. 121-123.

1. 133.—St. Gregory the Great, in his arrangement of the Hierarchies,
transposed the position of the Principalities and the Virtues.

ll. 136-139.—St. Dionysius was supposed to have been instructed by
St. Paul in the heavenly things which the latter had witnessed when caught
up into Paradise.

It is worthy of remark that out of the five passages in St. Paul’s Epistles
in which certain of the names here given to the Angelic Orders occur,
Principalities and Powers are, in three of them (Rom. viii. 38 ; Col. ii. 15 5
Eph. vi. 12), referred to as agencies opposed to goodness: as also are
Angels, in the first of those passages. It is only in Eph. i. 20, 21, and
Col. i. 16, that Principality, Power, Might, and Dominion (Eph.), and
Thrones, Dominions, Principalities, Powers (Col.), are spoken of as being
in heaven or heavenly places.
592

PARADISE. [CaxTo XXIX.

CANTO XXIX.

HEAVEN IX.: THE PRIMUM MOBILE.

THE ANGELIC HIERARCHIES.

Beatrice enlightens Dante as to the manner and
occasion of the creation of the Angels ; their position
in the scale of creation ; how some of them fell; and
their nature. She then, in a digression, inveighs
against the substitution, by the preachers of those
days, of idle inventions for the truths of the Gospel.

WHEN, covered by the Ram or by the Scales,
Latona’s children of the horizon make
A zone which for them both at once avails,
The time which, by the zenith poised, they take
In changing hemisphere, until both one
And the other that zone’s equipoise forsake,
Is such as Beatrice, her face o’errun
With smiles, kept silence for, with fixed desire
Eyeing the point which victory o’er me won.
Then she began : “I tell, nor need inquire,
What thou wouldst hear, since I have seen it there,
Where every bi and each ‘ when’ conspire.
Not that He might have good in greater share,
Which cannot be, but that His sheen sublime
Might by resplendence ‘I subsist’ declare ;
In His eternity outside of time,
Outside all other bounds, as pleased His will,
Into new loves spread Love's eternal prime.
Nor did He lie, before, with torpor still ;
For when God moving o’er these waters went,
Before and after time alike were nil.
Matter and Form, unmixed, or jointly blent,
Sprang into being, wherein no fault lay,
As three shafts from a three-stringed bow are sent.

I2

18

24

 
Canto XXIX.] PARADISE. 593

And as in amber, crystal, glass, a ray

So shines, that from its dawn till ’tis displayed

In its full lustre, there is no delay ;
So all at once into existence rayed

The work its Lord produced in threefold kind,

Without distinction in its outset made. 30
Order was concreated, and assigned

To substances ; and placed at the world’s height

Were those with whom pure Act had been combined.
Pure Potency was in the lowest site ;

In the midst, Potency with Act was fast

Held in a bond which ne’er will disunite. 36
Jerome of Angels wrote, in ages past

Created, which in their long course had rolled,

Before the other world was made at last.
But this truth is in many places told

By writers of the Holy Ghost : thou too,

If thou look’st well thereat, wilt it behold. 42
And reason also has of it some view,
~ Which could not grant that they who all things swayed

Would be so long without their perfect due.
Thou know’st, now, where and when these loves were made,

And how ; and inasmuch as this is plain,

Three of thy ardent longings are allayed. 48
Nor would one, counting, with such speed attain

To twenty, as among the Angels part

Disturbed the Earth, your elements’ domain.
The rest remained, and set to at this art

Which thou discernest with such gladness plied,

That they ne’er from their circling round depart. 54
The fall began from his accursed pride

On whom the whole weights of the world have lit,

Where thou hast seen him "neath their stress abide.
Those thou seest here were modest to admit

The goodness which prepared them to embrace

Knowledge so great with apprehending wit. 60
Wherefore their vision was by illuming grace,

And by their own desert exalted so,

That they have will of full scope and firm base.

2 Q
594 PARADISE. [CANTO XXIX.

Nor would I have thee doubt, but surely know,

That merit in receiving grace may be,

As the affections open to it grow. 66
Henceforth thou mayst round this consistory,

Without assistance further, gaze thy fill,

If my words have been gathered up by thee.
But since on Earth the lore your schools instil

Describes the Angelic nature such at core

As understands, has memory and will ; 72
For thy clear guidance I will tell thee more,

That thou mayst see the truth which men below

Confound by equivocating in such lore.
These Substances, since they have joyed to know

God's face, concealed wherefrom there is not aught,

Have never let their sight thence wandering go. 78
Wherefore their vision is not checked or caught

By a new object, and they have no need

For recollecting by abstracted thought.
Thus waking men, down there, in dreams proceed,

Believing, or else not, that they speak true;

But guilt and shame more stamp the latter's creed. 84
Below, you do not one same path pursue,

In your philosophy; so swayed you are

By love of seeming, and thought turned thereto.
And even this meets less disdain by far

Up here on high, than when men set aside

The writ divine, or its proportions mar. 90
They think not, there, what bloodshed must betide

To sow it in the world ; or how he rates

In favour, who keeps humbly at its side.
Each for appearance strives, and fabricates

His own inventions, and the preachers run

Through those, and silence on the Gospel waits. 96
One says that, as Christ’s Passion was begun,

The Moon turned backward, interposing so

That there was no light sent down from the Sun.
Another, that the light concealed its glow

Itself, thus causing Spain and India’s land

Like eclipse with the Jews to undergo. 102
Canto XXIX.] PARADISE. 595

Lapi’s and Bindi’s form not such a band

In Florence, as each year the pulpits blurt

Such fables out as these on every hand.
Wherefore the sheep, whose knowledge is inert,

Return from pasture fed upon the wind,

And not excused by seeing not their hurt. 108
Christ said not to the band He first combined,

‘Go forth into the world and trifles preach:’

But true was the foundation He assigned :
And this alone resounded in their speech,

So that they made the Gospel shield and lance,

In fighting for the faith which they would teach. 114
Now men with quips and railleries advance

To preach, and if the hearers do but smile,
The cowl inflates, nor wish they more to chance.
But such bird nestles in the hood, the while,

That, could the vulgar see it, they would see

What pardons their credulity beguile. 120
Through which Earth teems with such fatuity,

That, without proof from any evidence,

Believers swarm, whate’er the promise be.
Saint Anthony’s pig waxes fat from hence,

And many others worse than pigs, who pay

With money that is coin but in pretence. 126
But turn thine eyes, since far enough we stray ;

And keep them once more on the straight path bent,

That we may shorten with the time the way.
This nature’s number grows to such extent,

That ne’er did speech or mortal fancy deal

With figures which to such a total went. 132
And, noting that which Daniel doth reveal,

Thou wilt see those which he doth thousands call

A number fixed and definite conceal.
The primal light which beams upon it all,

By modes as many is therein received,

As are the splendours which it mates withal. 138
Hence, since affection comes by act conceived,

With warmth and fervour differing in might

Love's sweetness by that nature is achieved.
596 PARADISE. [Canto XXIX.

Now see the eternal Worth in breadth and height
Displayed, since it has made itself such store
Of mirrors, into which it breaks its light, 144
One in itself remaining, as before.”

 

NOTES TO CANTO XXIX.

1. 1-6.—The Sun and the Moon (Apollo and Diana) are Latona’s
children (Purg. xx. 131, 132). When the Sun is in Aries, and setting,
and the Moon is in Libra, and rising, they are opposite to each other, and
on the horizon for an instant, before the one sinks below and the other
mounts above it.

1. 7, 8.—Beatrice, therefore, kept silence only for an instant.

1. 12. — Ubi. See note to Par. xxviii. 95.

1. 13.—Beatrice divines that Dante desires to be told where, when, and
how the Angels were created.

1. 13-18.—God mirrored Himself in the Angels, the new loves which
He created for that purpose. Compare Par. xiii. 53-60.

1. 20, 21.—Before the Creation, time did not exist: God was in His
Eternity outside of time (1. 16). With I. 20 compare Genesis i. 2.

11. 22-24.—Pure form, pure matter, and a conjunction of form with
matter, were a threefold creation. Pure form, or intelligence, denotes the
Angels. Pure matter is imperceptible, until impressed with form. Form
conjoined with matter constitutes the visible creation. Form, matter, and
form conjoined with matter, are respectively, in 1l. 31-36, spoken of as
“pure Act,” ¢“ pure Potency,” and ‘‘ Potency with Act.”

L 23.—“ God saw everything that He had made, and, behold, it was
very good ” (Genesis i. 31).

11. 28-30.—There were no stages of perfection in the work of creation,
but all came into complete being simultaneously.

11. 30, 31.—Substances were created, and assigned their relative places,
at one and the same time.

11. 31, 32.—The Angels were the highest of created beings, because
made for pure Act, z.e. for impressing ‘form ” upon lower beings.

1. 34.—¢“ Pure Potency ” is matter only ; which has the potentiality of
receiving form, or intelligence. This is the lowest grade of creation.

1. 35.—¢“ Potency with Act” is matter conjoined with form : z.e. the
visible creation, from the heavens downwards. This holds a place midway
between ¢¢ Act” and ¢‘ Potency ” pure and simple.

1. 40.—This truth—z.e. the truth that the Angels and the rest of the
world were created simultaneously (Il. 28-30). St. Jerome had said the
contrary in his comment on the Epistle to Titus. St. Thomas Aquinas

hak Shas shad os sa vl
 

Canto XXIX.] PARADISE. 597

differed from him. See the passages from these writers quoted in Cary’s
note.

1. 41.—As in such passages as Genesis i. I ; Ecclesiasticus xviii. I.

1. 44, 45.—It would have been unreasonable that the Angels, the
Movers of the heavens, should have been created long before there were any
heavens to move."

Il. 49-51.—Beatrice now proceeds to relate that no sooner were the
Angels created than part of them rebelled and, driven from Heaven, fell
down to Earth.

1. 52.—The art in question is that of revolution round the fixed point—
the Deity.

1. 55.—Compare Par. xix. 46-48.

1. 56, 57.—See Inf. xxxii. 74 ; xxxiv. 110, III.

11. 82-84.—The allusion is to the erroneous opinions then held as to the
faculty of memory in the Angels: some holding that they had it in like
manner with men ; others, that they had it not at all. Dante characterizes
these as dreams; but distinguishes between those who honestly believe
them, and those who promulgate them without belief.

1. go.—Compare Par. xiii. 128, 129.

1. 103.—Lapo, a form of Jacopo ; and Bindo, contracted from Aldo-
brando, or Albino, were common names in Florence in Dante’s time.

11. 106-108.—Cary aptly quotes from Milton, Lycidas, 125-127 :—

¢ The hungry sheep look up and are not fed,
But swoln with wind and the rank mist they draw,
Rot inwardly, and foul contagion spread.”

1. 108.—Compare, for sentiment, Purg. xx. 77, 78.

1. 118.—The Devil.

1. 120.—Pardors, Z.e. indulgences.

1. 124.—1I have followed Blanc in taking “Il porco Sant’ Antonio ” as
<< St. Anthony’s pig,” and ‘‘ingrassa” as intransitive. The common
rendering, however, is, “St. Anthony fattens his pig.” The monks of St.
‘Anthony seem to be referred to. This St. Anthony is the Egyptian
hermit, who was born in 251, and died in 356. He is said to have been
represented with a black pig at his feet, to denote the demon of sensuality
which he had vanquished.

1. 126.—i.e. with false indulgences (1. 120).

1. 130.—* This nature ” is the Angelic.

1. 133.—Daniel vii. 10: ¢ Thousand thousands ministered unto him, and
ten thousand times ten thousand stood before him.”

11. 143-145.—Compare Par. xiii. 58-60.
PARADISE. ’ (Canto XXX.

CANTO XXX.
HEAVEN X.: THE EMPYREAN.
THE RIVER OF LIGHT. THE WHITE ROSE.

The circles of the Angels fade out of sight, and
Beatrice grows into loveliness which Dante pro-
nounces indescribable. She tells him that they have
risen into the Empyrean. A bright flash strengthens
his vision, and he beholds a river of light, from which
leap sparks that fall upon the flowers on its banks,
and then plunge in again. On further inspection
he discerns that the sparks are Angels, and the flowers
the Spirits of the Blessed. The river changes into
the form of a white rose, in the leaves of whick are the
seats of the Saints. Beatrice points out the one
destined for the Emperor Henry VII., and declaims
against his opponent, Pope Clement V.

Six thousand miles, perhaps, far off us glows
The sixth hour, and to near a level bed
This world already its slant shadow throws ;
When the mid heaven, profound above us spread,
Begins to take such aspect that some star

At this low depth is lost to view o’erhead : 6

And as the brightest of the maids who are
The Sun’s retainers comes on, heaven’s spheres close
From sight to sight, down, as the fairest, far:
Not otherwise the Triumph which aye goes
Playing around the point which vanquished me,
Seeming enclosed by that it doth enclose, 12
Little by little ceased in sight to be.
Wherefore, to turn my eyes to Beatrice
Love urged me, and the having nought to see.
If all that hitherto said of her is
In one inclusive eulogy should close,
It would be scant to serve a turn like this. 18
The beauty which I saw, not only grows
Beyond our mark, but He alone, T deem,
Who made it, all the enjoyment of it knows.

ce
 

Caxre XXX} PARADISE,

I own myself here in a strait extreme,
More than comedian ever was outdone,
Or €'er tragedian, by his pressing theme.

For, as most trembling sight is by the Sun,

So, by remembrance of the smile’s sweet grace,
My mind is from its self-possession won.

From the first day that I beheld her face
In this life, to the moment of that view,

My song could follow with unhindered pace ;

But now I must cease further to pursue
Her loveliness, in my poetic vein,

As the artist cannot his last touch renew.

Such as I leave her to a mightier strain
Than that my trumpet sounds, which to complete
Its arduous matter hastens on amain,

With voice and act for a tried Leader meet,

She resumed : “From the chief corporeal Sphere
We come forth to the heaven of pure lights seat :

Light intellectual, full of love, is here ;

Love of true good, with joy which overflows ;
Joy which is more than every sweetness dear.

Here thou shalt see who either host compose
Of Paradise, and of these see one wear
The aspects the last Judgment shall disclose.”

As lightning, flashing with a sudden glare,

So routs the visual spirits that the eye
Fails to perceive the plainest objects there,
So did the living light around me fly,
And left me so in its effulgence dressed,
That through that veil I could not aught descry.

« Ever the Love, which keeps this heaven at rest,

Draws to it with salute like this we see;
To make the candle for its flame feel zest.”

No sooner had these brief words made in me
Their entrance, than I felt myself upraised
Beyond the scope of my own faculty ;

And kindled with new vision as I gazed,

So that there is not any light so sheer
That my eyes would not have beheld undazed.

24

30

36

42

48

54

60
600

PARADISE. © [Canto XXX.

And saw light in a river's form appear,

Glittering with splendours between two banks rolled,

Gay with the hues a wondrous spring shed here.
Live sparkles from that river leapt, and shoaled

Upon the flowers on every side, as though

They had been rubies which are set in gold. 66
Then with the odours drunk, or seeming so,

Into the wondrous flood replunging fell ;

And, as some entered, others forth would go.
“The high desire whose flames thy mind impel

To gain a knowledge of what thou dost see,

More pleases me the more that it doth swell. 72
But thou must drink this water, ere in thee

So great a thirst entirely sated is :”

The Sun of my eyes with this accosted me.
Then she subjoined: “ The stream and topazes

That enter and emerge ; the smiling flowers ;

Are of their truth the shadowy prefaces : 78
Not that in these things aught their ripeness sours,

But the defect upon thy own part lies,

Whose sight has not yet such exalted powers.”
There is no babe that in such hurry flies

With set face towards the milk, if he awake

Belated much beyond his wonted wise, 84
Than did I, mirrors of my eyes to make

Still better, as towards the wave I bent,

Which flows down for the soul’s improvement’s sake.
And, as the eaves above my eyelids pent

Drank of it, I perceived its course so traced

That it, erst straight, now in a circle went. 90
‘Then, as folk who have under masks been placed,

Seem other than before, if they divest

The semblance not theirs which had theirs defaced ;
So changed, and greater festiveness expressed,

The flowers and sparks ; so that my gaze could light

On both the courts of heaven made manifest. 96
Splendour of God, through which I gained the sight

Of the high triumph of the kingdom true,

Give power to me that vision to recite.
Canto XXX.] PARADISE. 601

A light is there above, which makes the view

Of its Creator to that creature known

Whose peace alone to seeing Him is due. 102
Into the figure of a circle grown,

This spreads so far that its circumference

Would for the Sun be a too ample zone.
Its whole appearance forms one ray intense,

Reflected at Prime Motion’s topmost space,

Which takes vitality and power from thence. 108
And as a hill in water at its base

Mirrors itself, as though it would descry

Its wealth of flowers’ and leaves’ adorning grace ;
So I saw round and o’er that light stand by,

Mirroring themselves in more than thousand rows,

All who have gone back from us there on high. 114
And if the lowest grade’s contents disclose

So great a light, what must the vastness be

Of the extremest foliage of that rose !
My vision was not overwhelmed to see

The amplitude and height, but fully caught

All that joy’s quantity and quality. 120
There near and far nor add nor take off aught ;

For, where God governs without any mean,

The natural law is relevant in nought.
Into the eternal rose’s yellow sheen

That spreads from grade to grade, with perfume shed

To praise the Sun in constant spring-tide seen, 126
As one who, silent, fain would speak, I sped,

Drawn on by Beatrice, and : “ Look how great

The concourse of the white stoles is,” she said.
“ Behold how vast the circuit of our State :

Behold our seats filled up in such a wise,

That we have few folk henceforth to await. 132
In that grand stall, on which thou holdest eyes,

Drawn by the crown already o'er it placed,

Before thou to this marriage feast shalt rise
Shall sit the soul, on earth with empire graced,

Of noble Harry, who to order well

Italy, ere she is ready yet, will haste. 138
602 PARADISE. [CANTO XXX,

Blind greediness, which holds you in its spell,
Has made you like the infant, e’en as he
Of hunger dying will his nurse repel ;
And in the divine forum then shall be
A prefect such as will not with him pace
The same road, openly or covertly. 144
But God shall bear him for brief after-space
In the holy office; thrust down he shall go
Where Simon Magus through desert has place ;
And make him of Alagna sink more low.”

 

NOTES TO CANTO XXX.

11. 1-13.—Dante compares the gradual disappearance from his sight of
the circles of the Angels with the waning of the stars from view as dawn
approaches. He describes this waning of the stars as beginning when the
sixth hour (noon) is some 6000 miles distant from the observer. Now,
inasmuch as the circumference of the Earth was then estimated at 20,400
miles ; and as, when it is noon at a particular place, it is sunrise at a place
9o°—a quarter of the circumference—further west, and distant, on the above
estimate, 5100 miles ; if it was noon at a place 6000 miles to the east of
the observer of the stars, it would be sunrise at a place goo miles east of
him. And, at the place of his position, rather more than an hour would
then be wanting to sunrise ; since the Sun would pass over 850 miles in an
hour. That, therefore, is the time which Dante here indicates. He goes
on to say that, at the place of the observer's position, the Earth at that
time throws its shadow—of course westwards—nearly on a level bed, i.e. on
the plane of the horizon, upon which the shadow will fall when Aurora,
the brightest of the Sun’s handmaids (Il. 7, 8), has brought on sunrise and
extinguished the light of all the remaining stars.

11. 7, 8.— Compare Purg. xii. 80, 81.

1. 9.—By ““sight ” here is meant * star,” as in Par. xxiii. 30.

ll. 10-12. —See the description of the circles of the Angels rotating
round God, whose presence is indicated by a minute, but dazzling bright,
point, which forms their common centre; in Par. xxviii. 16-39. In this
aspect God seems to be enclosed by them, although in reality He encom-
passes them, as all things.

1. 11.—Dante, haunted by the overpowering brilliancy of the bright
point, repeats what he has said of it in Par. xxix. 9.

Il. 28-30.—These lines are not strictly true; as Dante has before ex-
Canto XXX. ] PARADISE. 603

pressed his inability to describe adequately the growing loveliness of
Beatrice (Par. xiv. 79-81; xviii. 7-15 ; xxiii. 22-24, 55-60).

1. 38.—The chief corporeal Sphere is the Primum Mobile. It is de-
scribed as a body revolving within the Empyrean, in Par. ii. 112-114.

1. 39.—They have reached the Tenth Heaven, the Empyrean ; which
is that of God’s visible presence, and is immovable. In Dante’s system
it symbolizes Theology (Convito ii. 15).

1. 43-45.—The two hosts of Paradise are the Angels and the Spirits of
the Blessed. The latter are, in this heaven, disclosed in their glorified
earthly bodies, and not veiled in light as in the lower heavens. St.
Benedict had told Dante that this would be so (Par. xxii. 58-63).

1. 47.—*% The visual spirits.” See note to Par. xxvi. 71.

1. 63.—Compare Par. xxviii. 116.

11. 64, 65.—The sparkles are the Angels; the flowers the Spirits of the
Blessed.

1. 73.—Beatrice speaks of ‘‘ water” metaphorically ; for the river is
composed of light (I. 61), and Dante drinks of it with his eyes (11. 88, 89).

1. 76,—Dante had called Cacciaguida a living topaz (Par. xv. 85).

1. 78.—Shadowy prefaces, because not yet discerned for what they
really are. This discernment comes to Dante in 11. 94-96.

1. 85.—Compare Par. xxi. 16-18.

1. 86.—¢¢ The wave.” See note to 1. 73.

11. 89, go.— Bianchi notes that the straight course of the river signifies
that all creatures proceed from God : its change to a circle, their return to
Him, their first source. This circle is that of the great heavenly Rose.

1. 96.—See note to Il. 43-45.

1. 100.—This light must be God in some one of His attributes.

11. 107, 108.—1t is imparted to the Primum Mobile at its summit, which
thus is imbued with life, and power to act on the lower heavens (see Par.
xxiii. 112-114).

1. 122.—*¢ Without any mean.” Compare Par. vii. 67.

1. 123.—* The natural law,” Z.e. of vision; which makes near objects
clear and those at a distance indistinct.

1. 129.—¢¢ White stoles.” See Rev. vii. 9 ; and Par. xxv. 95.

1. 137.—¢ Noble Harry.” The Emperor Henry VII. (see note to
Par. xvii. 82).

11. 143, 144.—The allusion is to Pope Clement V. (see the passage
referred to in the last preceding note).

ll. 146-148. See Inf. xix. Pope Nicholas III. there (Il. 76-87) pro-
phesies that, first, Boniface VIII., and, secondly, Clement V., will be thrust
down among the Simoniacs. This prediction is here repeated.

Boniface VIII. is “ he of Alagna” (see note to Purg. xx. 86).
 

604 PARADISE. {Canto XXXI. ;

CANTO XXXI.
HEAVEN X.: THE EMPYREAN.

THE WHITE ROSE. BEATRICE DISAPPEARS. ST. BERNARD
REPLACES HER.

The Angels fly into and over the White Rose of
the Saints. Dante, turning to question Beatrice,
beholds instead of her an old man, St. Bernard,
who announces that she has sent him to replace ker.
He points her out upon her throne on high, and then
directs Dante's gaze up to that where sits the Holy
Virgin.

In form of a white rose, then, was displayed

The soldiery of Saints before my eyes,

Which Christ in His own blood His spouse had made.
But that which sees and sings of, as it flies,

His glory who enamours it, besides

The goodness whence its high perfections rise, 6
Even as a swarm of bees anon subsides

In flowers, anon returns to where the store

Grows savourous, which its industry provides,
On the great flower descended, so decked o’er

With foliage fair, and soared back thence, to go

Where its Love sojourneth for evermore. 12
They all had faces with live flame aglow ;

Their wings were golden ; and the rest of white

Whose limit is not reached by any snow.
Descending on the flower from flight to flight,

They shed the peace and ardour made their dower

As o’er their flanks their wings stirred breezes light. 18
Nor did the interposal, twixt the flower

And upper space, of such vast flying band,

Impede the view, the splendour overpower :
For through the Universe on every hand

Divine light penetrates in measure meet,

So that no obstacle can it withstand. 24
Canto XXXL] PARADISE. 605

This secure realm, of joyfulness the seat,

Thronged with the folk of time near and time far,

Bent sight and love alike one mark to greet.
O Trinal light, which in one single star

Flashed on their sight, so givest them content ;

Look down here on the storm wherein we are. 30
If the barbarians, from such region sent

As is o’erspread by Helice each day,

In revolution with her loved son spent,
Beholding Rome and her works’ proud array,

Fell in amazement, when the Lateran shrine

O’er mortal things in grandeur towered away ; 36
I, from the human come to the divine,

From time into Eternity’s domain,

To just and sane folk from the Florentine,
By what amazement, must I have been ta’en !

In sooth, ’twixt it and joy I could but choose

To cease from hearing, and to mute remain. 42
And as the pilgrim is refreshed who views

The Temple whereunto his vows are bound,

And hopes to bring yet of its structure news;
So, as amid the living light I wound,

I drew my eyes along from grade to grade,

Now up, now down, now circling again round. 48
Faces I saw to Charity persuade,

Decked by Another’s light and their own smile,

And gestures by all noble graces swayed.
My glance had comprehended by this while

The general form of Paradise entire,

Not pausing yet to mark details of style : 54
And I turned with a reinflamed desire,

Concerning things whereof my balanced mind

Was doubtful, of my Lady to inquire.
Other response came than I looked to find :

Beatrice I thought to see, and in her stead

An old man saw, robed like the glorious kind. 60
Benign joy o’er his eyes and cheeks was spread ;

Such kindliness as in his gesture lay

Might well be in a tender father bred.
606

PARADISE. [CANTO XXXI.

And “She, where is she?” I made haste to say :

And he: “To bring thy longing to a close,

Beatrice has drawn me from my place away : 66
And if thy glance up to the third round goes

From the highest grade, she will be back in sight

Upon the throne she to her merits owes.”
Without reply I looked up at the height,

And saw her make herself a crown of rays,

Reflecting from her the eternal light. 72
“ From that sphere where the highest thunder plays

No mortal eye at such far distance is,

From whate’er lowest sea depths it may gaze,
As my sight, there, was far from Beatrice :

But it nought mattered, for her image fell

Unmixed with any medium’s blemishes. 78
“Lady, in whom my hope is thriving well,

And who didst bear, for my salvation’s sake,

To leave the imprint of thy feet in Hell ;
For all the things which I have seen, I take

The grace and virtue, as I own, from thee,

Whose power and goodness make them in me wake. 84
Thou from a slave hast drawn me to be free,

By all those ways and means wherein was found

The power to work out that release for me.
In thy great largess towards me still abound :

That my soul, loosing from the body, may

Be pleasing to thee, who hast made it sound.” 90
Such was my prayer ; and she, so far away

As it seemed, smiled, and gaze upon me bent ;

Then turned back to the eternal fountain’s play.
And the holy Senior : “That to full extent

Thou mayst complete thy journey; to which end

I have by prayer and holy love been sent; 96
Let thine eyes flitting o’er this garden wend :

For through that sight thy gaze will towards its goal

More fitly up the ray divine ascend.
And she, the Queen of Heaven, for whom my whole

Affection burns, will do us every grace,

Because I am her faithful Bernard’s soul.” 102

 
Canto XXXI.] PARADISE. 607

As he who, haply of Croatian race,

To look on our Veronica is brought,

Stirred by the old tradition views that face
Unsated, saying, while ’tis shown, in thought,

“O my Lord Jesus Christ, God’s image true,

Was, then, thy semblance fashioned in such sort?” 108
Such was I, with the vivid love in view,

Of him, who in this blissful world of space

Taste of that peace from contemplation drew.
“This glad existence will not, son of grace,

Be known to thee,” began he, © while thine eyes

Are held down only upon this low base : 114
But let thy gaze throughout the circles rise,

To the remotest, throned there to descry

The Queen to whom this leal realm subject lies.”
I raised my eyes ; and as, when morn is nigh,

The eastern part of the horizon’s pale,

Surpasses that where Sunset’s regions lie, 120
So, with eyes going as to mount from vale,

I saw a part of the extremest height

O’er all the other front in sheen prevail
And as, where men expect the car in sight

Which Phaeton drove ill, more streaks inflame

The heavens, and wanes on either side the light; 126
So in the midst that peaceful oriflame

Shed quickened lustre, and, on every part,

In equal manner slackened in its flame.
And at that midst I saw, with wings apart,

More than a thousand festive Angels meet,

Each distinct both in brightness and in art. 132
There I saw smiles their sports and chantings greet,

From one of beauty such as to the eyes

Of all the other saints was passing sweet.
And, did wealth great as in my fancy lies

Lie in my speech, I would not dare, €’en so,

To attempt the least of her delicious guise. 138
When Bernard saw my eyes on her warm glow

Fixed and intent, he towards her turned his own,

With such affection, that he made mine grow
More ardent for fresh gaze upon her thrown.
608 PARADISE. [Canto XXXI.

NOTES TO CANTO XXXI.

11. 22-24.—Compare Par. i. 1-3.

1. 32, 33.—Helice is the Great Bear; her son, Arcas, the Little Bear.
They were changed into these constellations by Jupiter (see note to Purg.
xxv. 131). In extreme northern latitudes they are always above the horizon.

1. 36.—I understand this line to refer to the material grandeur of the
building, and not to the supremacy of Rome in the year of Jubilee. The
barbarians were amazed at the szg/zs before them.

1. 39.—When Dante wrote this line, he must have given up all hope of
restoration to his country, of which this is his last mention.

1. 50.— Another,” here, is God, as in Inf. xxvi. 141.

1. 59, 60.—The old man is St. Bernard (l. 102). He was born, in
1091, at Fontaines in Burgundy; entered the Benedictine monastery of
Citeaux ; and thence became Abbot of Clairvaux at the age of twenty-four.
He was the preacher of the second Crusade ; and his authority and influence
over the men of his time were immense. He died in 1153, in his sixty-
third year.

The suddenness of Beatrice’s disappearance, without a word of warning,
recalls that of Virgil in Purg. xxx. 46-51. In that case, as in the present,
Dante only became aware of the loss of his companion by turning to
address him.

1. 75.—Compare Psalm cxxxix. 8, 9: “If I take the wings of the
morning : and remain in the uttermost parts of the sea; even there also
shall thy hand lead me : and thy right hand shall hold me.”

1. 81.—See Inf. ii. 52, etc.

1. 104.—The Veronica, a handkerchief supposed to retain the likeness
of Christ, who, according to the tradition, had on His way to crucifixion
wiped His face with it, is preserved still at Rome. ¢ Veronica,” the name
of the woman who was said to have offered it to the Saviour, was supposed
to be derived from “‘ vera” and ‘‘ikon,” and to mean ‘‘ true image.” This
may have given rise to the legend.

1. 124, 125.—7.e. at a place where the Sun is about to rise.

1. 127.—The oriflame—or oriflamme—was the war standard of the
ancient French kings. Here the name is given to the cluster formed by
the Angels and the Virgin Mary. Hence Dante calls it, in contrast to its
prototype, ¢‘ peaceful.”

1. 134.—The Virgin Mary.

BE i i tt hl be i 05 a cls df i Sate oa

 

 

 

 

 
Canto XXXII] PARADISE. 609

CANTO XXXII
HEAVEN X.: THE EMPYREAN.
THE WHITE ROSE. ST. BERNARD EXPLAINS ITS CONFIGURATION.

St. Bernard instructs Dante as to the distribution
of the Saints of the Old and New Testament dispensa-
tions over the Tiers of the Rose ; and explains how it
is that such of them as died in infancy are, notwith-
standing, placed in various degrees of glory.

THAT contemplator, in his pleasure rapt,

Assumed a teacher’s part with cheerful zeal,

Beginning words for holy doctrine apt :
“The wound which Mary made by anointing heal,

She who is at her feet, so fair displayed,

Laid open, and drove into it the steel. 6
In the rank which is by the third seats made,

Rachel beneath her sits, and, in the same,

Beatrice thou seest conjoined with her in grade.
Sarah, Rebecca, Judith, and the dame

That singer's ancestress from whom, grieved sore

For his fault, Miserere mei came, 12
Thou canst see sloping down from floor to floor,

As I do, while in naming each I flit,

And down from leaf to leaf the rose explore.
And from the seventh grade down, as down to it,

Still Hebrew dames the lengthening line renew,

By which the whole tresses of the flower are split. 18
Because these as a wall, in stretching through

The sacred stairs, partition them to hold

The Faith, according to its Christ-ward view.
On this side, where the flower’s leaves all unfold

Mature, are seated those who while Christ yet

Was for to come, believed in Him foretold. 24
On the other side, wherein void spaces met

The semicircles intersect, are all

Who since Christ came, their faces on Him set.

2 R
610

PARADISE. [CANTO XXXII.

And as on this hand the all-glorious stall

Of the Lady of Heaven, and stalls which follow on

Beneath it, make such severance befall : 30
So, opposite, does that of the great John,
- Who, ever holy, through the desert’s test,

Martyrdom, and then two years in Hell, has gone :
Benedict, Augustine, Francis, and the rest

Beneath him, down to here, from round to round,

Sharing his lot to separate the blest. 36
Regard now Providence, divine, profound :

For Faith in one and the other aspect taught,

Will equally fill up this garden’s ground.
And know that downwards from the rank which ’thwart

The two divisions, midway them, doth run,

Sit those by merit of their own not brought, 42
But on conditions by Another’s won :

For these are spirits all untrammelled ere

The power of true choice had in them begun.
Thou mayst be from their looks thereof aware ;

To this their childish voices too impute ;

If thou wilt list to them, and look with care. 48
Thou doubtest now, and doubting keepest mute :

But I will make thee the strong bond elude

In which thou art held fast by thoughts acute.
Within the scope of this realm’s amplitude

No point of chance can any more have place,

Than sorrow, thirst, or hunger can intrude. 5g
For whatsoe’er thou seest rests on the base

Of changeless law, by whose just measurement

The finger answers here the ring’s embrace.
Wherefore this folk, precipitately sent

To true life, are not siza causa here

Among themselves more and less excellent. 60
The King through whom this kingdom’s tranquil cheer

Is rested on such love and such delight,

That no will dares seek aught beyond its sphere,
Creating all minds in His joyous sight,

At His own pleasure gives them boon of grace

Diversely ; take then the result as right. 66

 

 

 
CaNTo XXXII] PARADISE. 611

And this doth Holy Scripture in the case

Of those twins plainly show you and declare,

Who in the womb had their wrath roused apace.
As is the colour therefore of the hair

Of such grace, loftiest light around it thrown

Must form such wreath as it may fitly wear. 72
Hence, with no guerdon for their deeds to own,

They are located in grades different,

In first acumen differing alone.
Sufficed it them, while the first ages went,

To have salvation, merely to be born

Of faithful parents, and be innocent. 78
When the first ages were all past and gone,

The innocent wings of males fresh virtue gained,

Behoved to be from circumcision drawn.
But when the time had come, wherein grace reigned,

Without the perfect baptism of CHRIST

Such innocence was there below detained. 84
Look now upon the face which bears to CHRIST

The most resemblance, for its radiance bright

Alone can fit thee for the sight of CHRIST.”
I saw such showers of gladness on her light,

Borne in the holy minds which were of yore

Created to ply wings across that height, 90
That whatsoever I had seen before

Roused no such wonder, showed me not such share

Of God’s resemblance in aught theretofore.
And that love which at first descended there,

Ave, Maria, gratia plena, singing,

Spread out its wings before her presence fair. 96
The blest Court upon every side was ringing

Responsive to the canticle divine,

Thus to each face more of sereneness bringing.
“0 holy Father, who for needs of mine

Deignest to come down here from the sweet place

Where, by eternal lot, a seat is thine, 102
What Angel looks our Queen so in the face,

With such a jubilant enamoured mien

As seems to owe to fire its ardent grace?”
612

PARADISE. [Canto XXXII.

Thus I again sought of his lore to glean,

Who was made beautiful by Mary’s glow,

As is the morning star by the Sun’s sheen. 108
And he to me: “All that a soul can show,

Or Angel, both of boldness and of charm,

Exists in him ; and we would have it so :
For this is he who carried down the palm

To Mary, when the Son of the Most High

Of purpose with our burden charged His arm. 114
But now with eyes advance, and, €’en as I

Shall go in speech, see what patricians share

The Empire of this most just holy sky.
Those two who sit on high, the happiest there,

Since nearest to the Empress they abide,

Are of this rose the two roots, as it were. 120
He on her left, and closely at her side,

The Father is, through whose presumptuous taste

The human race tastes bitterness so wide.
See on her right that ancient Father placed

Of holy Church, Christ to whose keeping gave

The keys of all in this fair lower embraced. 126
And he who witnessed all the fortunes grave,

Before death took him, which the beauteous bride

Won by the lance and nails was made to brave,
Beside him sits : and at the other's side

Rests he who to the folk of wayward fit,

Ingrate, perverse, who manna ate, was Guide. 132
See Anna opposite to Peter sit,

So on her daughter looking that, content,

She moves eye at Hosanna’s chant no whit.
And, facing the house-Sire pre-eminent,

Lucia sits, who when with drooping eyes

Thou wouldst have fallen, thy Lady to thee sent. 138
But, since the time which holds thee dreaming, flies, !

Here will we stop, as a good tailor stays,

Who makes the gown of what his cloth supplies ;
And to the First Love will direct our gaze,

‘That, looking towards Him, thou mayst penetrate

Far as is possible, His splendour’s maze. 144

 

 

 

 
Caxto XXXII] PARADISE. 613

But, lest perchance thy progress should abate,
Though thy wings move, and onwards think to speed,
To gain thee grace ’tis fit I supplicate ;
Grace from her who can give thee help at need :
And let my speech lead thy affection on,
So that thy heart may not from it secede : ” 150
And he began this holy orison.

 

NOTES TO CANTO XXXII.

11. 5, 6.—Eve. Longfellow quotes from St. Augustine, Serm. 18, De
Sanctis : ¢“Illa percussit, ista sanavit.”

11. 8, 9.—In Inf. ii. 102 Beatrice tells Virgil that in Heaven she sits by
the side of Rachel: who is an emblem of the contemplative life (Purg.
xxvii. 104, 105).

1. 10.—*¢ The dame ’—Ruth, ancestress of David.

1. 12.—The allusion is to Psalm li. 1.

1. 23, 24.—The Saints of the Old Testament dispensation.

11. 26, 27.—The Saints of the New Testament dispensation.

1. 31. —St. John the Baptist.

1. 33.—He was in the Zimbus Patrum for the two years between his
death and that of Christ; until which none were released from it (Inf. iv.
52-63).

1. 34.—Benedict (see note tc Par. xxii. Il. 37-42). Francis (Par. xi.).
Augustine, the celebrated Bishop of Hippo, in the fourth century, has been
mentioned in Par. x. 120.

ll. 40, 41.—Z.e. from the row of seats which runs horizontally and
centrally across the two perpendicular divisions made respectively by the
Virgin Mary and the line of Hebrew women below her, on the one hand ;
and by St. John the Baptist and the Saints of the New Testament dispensa-
tion, below him, on the other.

11. 42, 43.—The souls of those who died in infancy.

1. 43.—“ Another’s,” 7.c. ““Christ’s,” The conditions referred to are
(1) The faith of parents ; (2) Circumcision ; and (3) Baptism (see 11. 76-84).

1. 49.—Dante’s doubt is as to how children dying in infancy can be
placed in different grades of glory ; they never having had the opportunity
of differing in merit one from another.

1. 57.—%.e. all are placed in their proper rank of glory; just as a finger
is fitted to a ring.

1. 63.—Compare Par. xx. 138.

11. 67-69.—The reference is to Esau and Jacob, who struggled together
in Rebekah’s womb (Gen. xxv. 22 ; and see Rom, ix. 11).
614 PARADISE. [CANTO XXXII.

11. 70-72.—The meaning seems to be that each soul will receive light in
proportion to its fit degree of glory. The expression, “colour of the hair,”
is suggested by the metaphor of ‘ wreath ” applied to the light with which
the Spirits are decked. Probably there is a secondary reference, also, to
the difference of colour and hairiness in Esau and Jacob at their brith
(Gen. xxv. 27, 26).

Il. 76-84.—See note to 1. 43] Faith sufficed till Abraham’s time ;
Circumcision from his time to Christ’s.

1. 85.—This is the second time that St. Bernard has bidden Dante to
gaze upon the Virgin (see Par. xxxi. 115-117).

11. 89, go.—The Angels. Compare Par. xxxi. 4-18.

1. 94.—The Archangel Gabriel.

1. 121-123.—Adam. Compare, with ll. 122, 123, what is said of Eve
in Par. xiii. 33, 30.

11. 124-126.—St. Peter. Compare Par. xxiii. 139.

11. 127-129.—St. John the Evangelist : who lived to extreme old age,
and into the times of the persecution of the Christians.

1. 129.—Compare Par. xi. 32, 33.

1. 131.—Moses.

1. 133.—St. Anne, the mother of the Virgin.

1. 136.—Adam. Some translate ‘‘maggior” as ‘‘eldest,” ‘most
ancient.” But I am not aware of any other passage in which it has that
sense, when used, as here, as an adjective ; although in the plural, and as
a substantive, ‘“ maggiori ”” means “ancestors” in Inf. x. 42; Purg. xi. 62;
and Par. xvi. 43. It seems to me to have the same sense here as in
Inf. ii. 24. :

1. 137, 138.—Lucia (see Inf. ii. 100-108).

11. 149, 150.—Compare Isaiah xxix. 13: ‘This people draw near me
with their mouth, and with their lips do honour me, but have removed
their heart far from me.”

 
 

CANTO XXXIII] PARADISE. ' 615

CANTO XXXIII.
HEAVEN X.: THE EMPYREAN.
\ GOD’S VISIBLE PRESENCE.

Dante, whose sight is strengthened by the Holy
Virgin in answer to St. Bernard's prayers, looking
upward sees the mystery of the Trinity, in the guise of
three coincident bul differently coloured circles. The
mystery of the Incarnation is figured to him by a
human likeness depicted upon the second of these. A
Sash of light gives him the faculty to discern the
manner of the union of the divine and human
natures ; but power fails him to describe what, aided
by divine love, he thus beheld.

“ O VIRGIN MOTHER, daughter of thy Son,

Of creatures lowliest once, now loftiest though,

Fixed scope of counsel evermore begun,
Thou art she who didst human nature so

Ennoble, that its Maker did not scorn,

What He Himself had made, Himself to grow. 6
From Love, rekindled in thy womb, was drawn

The warmth which, in eternal peace, makes sprout

The shoots and buds which so this flower adorn.
A noonday torch, whence Charity beams out,

Art thou to us here ; mid mortal men below,

A living fount whence Hope is shed about. 12
Lady, thou art so great, prevailest so,

That whoso seeks not thee for grace besought,

Desires, without wings, upon flight to go.
Thy kindly succour is not only brought

To him who asks, but oft spontaneously

Forestalls him who to asking would resort. 18
In thee compassion, tenderness in thee,

In thee magnificence, in thee unite

All good gifts which can in a creature be.
616

PARADISE, [CANTO XXXIII.

Now this one who, as far as to this height

From hollows at the Universe’s base, :

Has, one by one, of spirit lives had sight, 24
Is suppliant to thee for such virtue’s grace,

That he may raise himself, with eyes upturned

Still higher, towards salvation’s final place.
And I, who ne’er for my own vision burned,

More than I do for his, present to thee

All my prayers—let them not as scant be spurned— 30
That thou wouldst set him by thy own prayers free

From every cloud which hems a mortal round,

That the highest bliss unveiled to him may be.
Further, I pray thee, Queen of power profound

To do whate’er thou wilt, that thou wouldst keep,

After so great sight, his affections sound. 36
Tulled by thy guard, let the human passions sleep :

See Beatrice, with whom the blest host vies,

Clasp hands, thy favour for my prayers to reap.”
The God-beloved and venerated eyes,

Fixed on the suitor, showed us what delight

She takes in prayers which from devout hearts rise. 42
Then turned direct to the Eternal Light ;

Wherein we may not credit that the eye

Of any creature penetrates as bright.
And I, who to the end was drawing nigh

Of my desires, closed now becomingly

The longing in me which was burning high. 48
Bernard was beckoning to me smilingly,

To look on high; but I already grew

Such, of myself, as he would have me be :
Because my sight, acquiring purer view,

Was entering more and more into the ray

Of the high light which in itself is true. 54
What I saw henceforth was too great to say

In our speech, which gives way at such a sight,

And memory at so great excess gives way.
As he who in a dream sees, at its flight

Retains the impression from his fancy drawn,

And his mind calls not back the rest ; his plight 60

 

 
Canto XXXIII.] PARADISE. 617

Is mine ; for as 'twere wholly past and gone

My vision is, and in my heart I find

The sweetness trickling still, which thence was born.
Thus doth the snow’s seal in the Sun unbind ;

Thus was the sentence by the Sibyl writ

Lost on the leaves borne light upon the wind. 66
O Highest Light, so far o’er mortal wit

Thyself exalting, let my mind conceive

Again, of what Thou didst appear some whit :
And make my tongue so potent as to leave

One spark of all Thy glory, if but one,

For future people from it to receive : 42
For should it somewhat in my memory run

Once more, and sound a little in this lay,

Thy victory will have more conception won.
The keenness which I bore from the live ray,

Had been, methinks, too much for me to brook,

If my eyes had been turned from it away. 78
And I remember that from hence I took

More boldness to endure till, thus illumed,

I joined with Goodness Infinite my look.
O grace abounding, whereby I presumed

To fix my gaze amid the eternal light,

So far that there my vision I consumed ! 84
I beheld, deep within its inmost site,

That which loose through the Universe is thrown,

With Love into one volume bound unite.
Substance and accident—their mode, too, shown—

As though together fused in such a wise

That what I tell of is one light alone. 90
The universal form of this knot’s guise

Methinks I saw ; since in more large degree

I feel joy, as I say so, in me rise.
One instant more oblivion is to me,

Than five and twenty ages to the event

Which made scared Neptune Argo’s shadow see. 96
Thus my mind wholly in suspense, intent,

Immovable, was looking with fixed sight,

And aye in gazing grew more vehement.
618

PARADISE. [Canto XXXIII.

One becomes such, in presence of that light,

That his consent to looking anywhere

Away from it, is out of question quite. 102
Because the Good which the will aims to share

All gathers in it, and outside its ray

That is defective, which is perfect there.
My speech shall now in briefer parlance say

Even what I can remember to tell o’er,

Than a babe’s tongue, steeped at the breast to-day. 108
Not that the living light I gazed on wore

More than a single semblance in its sheen ;

For ’tis such ever as it was before.
But since the sight in me was growing keen

By gazing, that which one sole phase presents,

As I was changing, cleared to me its mien. 114
In the profound and bright fused elements

Of the high light, three circles on me beamed,

Triple in hues, and single in contents :
And one reflected by another seemed,

As rainbow is by rainbow, and the third

Seemed fire which equally from either streamed. 120
How short is speech ! how feebly therein heard

Is my conception! which, to what twas shown,

Is such that “little ” is too weak a word.
O Light Eterne, shrined in Thyself alone,

Alone self-knowing, and on whom, by Thee

Self-known, Thy conscious love and smile are thrown! 126
That circle which seemed so conceived to be

Within Thee, as to be a light reflected,

Of its own very hue appeared to me
Within, when somewhat by my eyes inspected,

To have our image painted thereupon ;

Wherefore my sight was thither all directed. 132
As the geometer, absorbed, works on

At measuring the circle, nor can trace

By thought the principle he needs to con;
Such at that novel sight became my case :

I wished to see what made the image fit

The circle ; how it has therein a place: 138

 

 

 

 

 

 

 
Canto XXXIII.] PARADISE. 619

But my own wings might not accomplish it;

Save only that the wished-for faculty

Came in a flash whereby my mind was smit.
Here power fell short of the high fantasy :

But now, as when a wheel moves free from jars,

Was swaying velle and desire in me 14
The Love which moves the Sun and the other Stars. i |

 

NOTES TO CANTO XXXIII.

11. 1-21. —Chaucer closely follows this passage in the invocation to the
Virgin by which ¢ The Second Nonne’s Tale ” is prefaced :—

‘““ Thou that art floure of virgines all,
Of whom that Bernard list so wel to write.

Thou maide and mother, doughter of thy Son,
Thou well of mercy, sinful soules cure,
In whom that God of bountee chees to won,
Thou humble and high over every creature,
Thou nobledest so fer forth our nature,
That no desdaine the Maker had of kinde,
His Son in flesh and blood to clothe and winde.
Within the cloystre blisful of thy sides,
Toke mannes shape the eternal love and pees,
That of the trine compas Lord and gide is,
Whom erthe, and see, and heven out of relees
Ay herien ; and thou, virgine wemmeles,
Bare of thy body (and dweltest maiden pure)
The creatour of every creature.
Assembled is in thee magnificence
With mercy, goodnesse, and with swiche pitee,
That thou, that art the sonne of excellence,
Not only helpest hem that praien thee,
But oftentime of thy benignitee
Ful freely, or that men thin helpe beseche,
Thou goest beforne, and art hir lives leche.”

The concluding lines of the invocation—

“O thou that art so faire and ful of grace,
Be thou min advocat in that high place,
 

620 PARADISE. (CANTO XXXIII.

Ther as withouten end is songe Osanne,
Thou Christes mother, doughter dere of Anne ”—

recall Par. xxxii., 33, 35

1. 6.—I agree with Cary’s second thoughts, in understanding ‘sua
fattura ”’ to mean ‘“ His—not © its,’ Z.e. human nature’s—own work.” Not
only is it an obvious construction to refer “fattura” to “ Fattore,” as in
Purg. xvii. 102; but it is contrary to Dante’s philosophy to attribute the
generation of a child to the mother (see Purg. xxv. 40, 41, 47, 59, 60).
Moreover, he evidently had in his mind Philipp. ii. 6, 7, where St. Paul
says that Christ “being in the form of God . . . made himself of no
reputation, and Zook upon him the form of a servant, and was made in the
likeness of men.”

11. 7-9.—Compare Par. xiii. 79-81 ; xxii. 47, 48.

1. 10.—A noonday torch—z.c. a Sun. In Par. xxiii. 92 the Virgin is
called a ‘live star.”

L 15.—

¢ Lo his desire woll flie withouten wings.”
Chaucer, Troilus and Cressida, lib. iii.

ll. 16-18. — This same idea has occurred before (Par. xvii. 73-75).

l. 27.—¢“ Salvation’s final place.” The Empyrean. Compare Par.
xxii. 124.

1. 32.—Compare Purg. xxviii. 81.

1. 41, 42.—Compare Purg. iv. 133-135.

11. 46-48, 57.—Compare Par. i. 7-9.

1. 58-60.—Compare Par. xxiii. 49-51.

11. 65, 66.—See Virg. An. iii. 445-452.

11. 85-87.—All created things are centred in God.

1. 91.—Compare Par. i. 103-105.

11. 94—96.—Lombardi’s explanation is no doubt the true one: viz. that
one moment brought more oblivion of what he had seen to Dante than the
twenty-five centuries which had elapsed since the Argonautic expedition
set sail in the first ship which ever crossed the sea, had brought upon the
details of that event. The expedition was supposed to have started in
1263 B.C..

l. 103.—Compare Purg. xvii. 127-129.

11. 109-120.—The vision of the Trinity.

I. 114.—1I understand ‘‘a me si travagliava” to mean ‘‘ worked itself
out for me.” Some take it in the sense “ grew changed to me,” but that
is opposed to ll. 109-111. Nor can I think, with others, that ‘ travagli-
ava,” here, is compounded from ¢ vaglio ”—*‘‘a sieve "—which occurs in
Par. xxvi. 23. It is the same verb which we find in Purg. xxi. 4.

1. 116.—The circle, which has neither beginning nor end, is the fit
emblem of Eternity and Infinity.

11. 118-120.—One—the Father. Another—the Son. The third—the
Holy Ghost.

 

 

 

 

 

 

 

STAR PNRA
Canto XXXIIL] PARADISE. 621

Ll. 123.—Compare Par. xi. 53.

11. 127-132—The vision of the ‘taking of the manhood into God.”
With 11. 127, 128, compare Il. 118, 119.
1 131.—“Our image.” Christ ‘was made in the likeness of men”
(Philipp. ii. 7).

Il. 137, 138. —i.e. how the human nature was united with the divine in
the Second Person of the Trinity.

1. 145.—The Divine Love. Compare Inf. i. 38-40.

THE END.
 
INDEX OF NAMES, PLACES, AND
CHARACTERS,

ABATI, Bocca degli, Inf. xxxii.
106

——, Buoso degli, Inf. xxv. 140

Abbagliato, Inf. xxix. 132

Abel, Inf. iv. 56

Abraham, Inf. iv. 58

Absolom, Inf. xxviii. 138

Abydos, Purg. xxviii. 74

Accorso, Francesco of, Inf. xv.
110

Achan, Purg. xx. 109

Acheron, Inf. iii. 78;
Purg. ii. 105

Achilles, Inf. v. 65; xii. 71; xxvi.
62; xxxi. 5. Parg. ix. 34; xxi.
92

Acone, Par. xvi. 65

Acquacheta, Inf. xvi. 97

Acquasparta, Par. xii. 124

Acre, Inf. xxvii. 89

Adam, Inf, iil. 115; iv. 55. Purg,
ix. 10; xi. 44; xxix. 86; Xxxii,
37; x=xxifi. 62. Par. vii. 26;
wii.’ 37, 111; =xvi, 83, 100;
xxxii. 122, 130

of Brescia, Inf. xxx. 61, 104

Adige, The, Inf. xii. 5. Purg. xvi.
115. Par, ix. 44

Adimari family, Par. xvi. 115

Adrian V., Pope, Purg. xix. 97

Adriatic, Par. xxi. 123

ZEgina, Inf. xxix. 59

ZEneas, Inf. ii. 32; iv. 122; xxvi.
93. Purg. xviil. 137. Par. vi. 3;
xv. 2

Aneid, The, Inf. xx. 112; xxvi.
32. Purg. vi. 28; xxl. 97

Aolus, Purg. xxviii. 21

Asop, Inf, xxiii. 4

xiv. 116.

 

 

Zithiop, Purg, xxvi. 21. Par, xix.
10

9

Ethiopia, Inf. xxiv. 89

Africanus, Scipio, Inf. xxxi. 116.
Purg. xxix. 116. Par. vi. 52;
xxvii. 62 :

Agamemnon, Par. v. 69

Agapetus, Par. vi. 16

Agatho, Purg. xxii. 107

Aghinolfo of Romena, Inf. xxx. 60
(note)

Aglauros, Purg. xiv. 139

Agnello Brunelleschi, Inf. xxv. 68

Agobbio, Purg. xi. 80

Aguglione, Par. xvi. 56

Ahasuerus, Purg. xvii. 28

Ahitophel, Inf. xxviii. 137

Alagia, Purg. xix. 142

Alagna, Purg. xx. 86, Par. xxx.
148

Alardo, Inf. xxviii. 18

Alba, Par. vi. 37

Alberichi family, Par. xvi. 89

Alberigo, Friar, Inf. xxxiii. 118

Albero of Siena, Inf. xxix. 110

Albert, The Emperor, Purg. vi. 97.
Par. xix. 115

Alberti, Alberto degli, Inf. xxxii.
55 (note)

——, Alessandro degli, 26.

——, Napoleone degli, 74.

Alberto, Abbot of San Zeno, Purg.
xviii. 118

Albertus Magnus, Par. x. 99

Alcides, Par. ix. 101

Alemaon, Purg. xii. 50. Par iv.
103

Aldobrandeschi, Guglielmo, Purg.
xi. 60
624

Aldobrandi, Tegghiaio, Inf. xvi. 41
Alecto, Inf. ix. 47

Alessandria, Purg. vii. 135
Alessandro of Romena, Inf. xxx.

77
—— degli Alberti, Inf. xxxii. 55
Alessio Interminei, Inf. xviii. 122
Alexander, The Great, Inf, xiv. 31
of Thessaly, Inf. xii. 107
Alphonso of Arragon, Purg. vii.

 

115
Ali, Inf. xxviii. 32
Alichino, Inf. xxi. 118; xxii. 112
Alighiero, son of Cacciaguida, Par.
XV. OI
Alps, Inf. xvi, 101; xx. 62.
xvii, 2) xxxiil. 171
Altaforte, Inf. xxix. 29
Alvernia, Par. xi. 106
Amata, Purg. xvii. 36
Amidei family, Par. xvi. 136
Amphiaraus, Inf. xx. 34
Amphion, Inf. xxxii. 11
Amyclas, Par. xi. 68
Ananias, ‘husband of Sapphira,
Purg. xx. 112
of Damascus,

Purg.

Pay. xxvi.

 

12
Anastagi family, Purg. xiv. 107
Anastasius, Pope, Inf. xi. 8
Anaxagoras, Inf. iv. 137
Anchises, Inf. i. 74. Purg. xviii.
137. Par. xv. 25; xix, 132
Andrea, Jacopo da Sant’, Inf. xiii.
133
Angelic Hierarchies, ‘The, Par.
xxviil., xxix.
Angels, Order of the, Par. xxviii.
26

I
Angiolello da Cagnano, Inf. xxviii.

77
Angry, The, Inf. vii. 116; viii;
ix. Purg. xv.—xvil.
Anna, Saint, Par. xxxii. 133
Annas, Inf. xxiii. 121
Anselm, Saint, Par. xii. 137
Anselmuccio, son of Count Ugolino,
Inf. xxxiii. 50
Anteeus, Inf. xxxi. 100, 113, 139
Antandros, Par. vi. 67
Antenora, Inf. xxxii. 88
Antenors, The, Purg. v. 75 .
Anthony, Saint, Par. xxix. 124
Antigone, Purg. xxii. 110
Antiochus, Inf. xix. 86
Antiphon, Purg. xxii. 106

 

INDEX.

Apennines, Inf. xvi. 96; xx. 66.
Purg. v. 96; xiv. 32; xxx. $6.
Par. xxi. 106

Apocalypse, The, Inf. xix. 106.
Purg. xxix. 105. Par. xxv. 95

Anis, Purg. xx. ¥32. Par. i. 13;

1S

Andi, Inf, xxviii. 8. Puro. vii.
126... Par. viii. 61

Apulian, Inf. xxviii. 16

Aquarius, Inf. xxiv. 2

Aquilo, Purg. iv. 60; xxxii. 99

Aquinas, St. Thomas, Par. x. 99;
xiv.

Arabs, Par. vi. 49

Arachne, Inf. xvii. 18. Purg. xii.

43

Arbia, Inf. x. 86

Arca family, Par. xvi. 92

Archangels, Michael, Inf. vii. 12;
Gabriel (see Gabriel)

——, Order of the, Par. xxviii.
125

Archiano, Purg. v. 95, 124

Ardinghi family, Par. xvi. 93

Arethusa, Inf. xxv. 97

Aretine, Benincasa the, Purg. vi.
I

 

3
, Griffolino the, Inf. xxix. 109;

Xx%. 31

Aretines, the, Inf. xxii. 5.
xiv. 46

Arezzo, Inf. xxix. 109

Argenti, Filippo, Inf. viii. 61

Argia, Purg. xxii. 110

Argo, Par. xxxiii. 96

Argolic race, the, Inf. xxviii. 84

Argonauts, the, Par. ii. 16 ; xxxiii.
96

Argus, Purg. xxix. 96; xxxii. 64

Ariadne, Inf xii. 20. Par. xiii.
14

Aries, Purg. viil. 135; xxxii. 53
Par. 1. 407; xxviii. 117

Aristotle, Inf. iv. 131. Purg. ili.
43. Par. viil. 120; xxvi. 33

Arius, Par. xiii. 127

Arles, Inf. ix. 112

Arnald Daniel, Purg. xxvi. 142

Arno, The river, Inf. xiii. 146 ; xv.
113; xxiii. 95; xxx. 65: xxiii.
&2. Purp. v. 122, 126; Ziv. 17;
24. Par. xi. 107

Arragon, Purg. iii. 116

Arrigo, Inf. vi. 80

Manardi, Purg. xiv. 97

Purg.

 

 
INDEX. 625

Arrigucci family, Par. xvi. 108

Arsenal, The Venetian, Inf. xxi. 7

Arthur, King, Inf. xxxii. 61

Aruns, Inf. xx. 47

Ascesi, Par. xi. £3

Ascian, Caccia d’, Inf. xxix. 131

Asdente, Inf. xx. 118

Asopus, Purg. xviii. 93

Assyrians, The, Purg. xii. §8

Athamas, Inf. xxx. 4

Athens, Inf. xii. 17. Purg. vi. 139;
Xv. 97. Par. xvii. 46

Atropos, Inf. xxxiii. 126

Attila, Inf. xii. 134; xiii. 149

Augustine, St., Pap x. 120; xxxii.

35

Augustus Cesar, Inf, i. 71.
xxix. 116; Par. vi. 73

(Frederick IL), Inf. xiii. 68

Aulis, Inf. xx. 111 :

Aurora, Puarg. il. 8; ix. 1. Par.
XXX. 7,

Auster, Purg. xxxii. 99

Austria, Inf. xxxii. 26

Avaricious, The, Inf. vii.
Xix.—xxi.

Aventine, Mount, Inf. xxv. 26

Averroes, Inf. iv. 144

Avicenna, Inf. iv. 143

Azzo, of Este, Purg. v. 77

, Ugolin d’, Purg. xiv. 105

Azzolino, or Ezzelino, Inf. xii. 110.
Par. ix. 20

Purg.

 

Purg.

 

B and ICE— Bice, abbreviated from
¢¢ Beatrice,” Par. vii. 14

Babylonian, Par. xxiii. 134

Bacchiglione, Inf. xv. 113. Par.

ix. 47

Bacchus, Inf. xx. 59. Purg. xviii
92. ‘Par. xiii. 25

Bagnacavallo, Purg. xiv. 115

Bagnoregio, Par. xii. 128

Baldo of Aguglione, Par. xvi. 56

Baptist, St. John the, Inf. xiii. 144 ;
%xx. 74. Purg. zxil. 152. Par.
iv. 20; xvi. 25, 47; xviii, 134;
xxxii. 31

Baptistry of Florence, Inf. xix, 17.
Par. xv. 135; xxv. 9

Barbagia of Sardinia, Purg. xxiii. 94

Barbarians, Par. xxxi. 31

Barbariccia, Inf. xxi. 120; xxii. 29,
59 145 . .

Barbarossa, Frederick, Purg. xviii.

119

 

Bari, Par. viii. 62

Baron, The Great, Par. xvi. 127.
Title given to St. Peter, Par.
xxiv. 115; and St. James, Par.
XXV. 17

Barterers, Inf. xxi., xxii,

Bartolommeo della Scala, Par. xvii.
71

Barucci family, Par. xvi. 104

Bears, The, Purg. iv. 65. Par. ii.
9; xiii, 7} xxxi. 32, 33

Beatrice, daughter of Folco Porti-
nari, sends Virgil to Dante’s suc-
cour, Inf. ii. 70. Appears to
Dante herself, Purg. xxx. 73.
Quits him, after guiding him
through Paradise, Par. xxxi. 39,
40. Her name occurs passin.

——, Queen of Charles of Anjou,
Purg. vii. 128

Beccheria, Inf, xxxii. 119

Bede, The Venerable, Par. x. 131

Beelzebub, Inf. xxxiv. 128

Belacqua, Purg. iv. 124

Belisarius, Par. vi. 25

Bella, Giano della, Par. xvi. 131,
132

Bellincion Berti, Par. xv. 112; xvi.

99
Bello, Geri, son of Il, Inf. xxix.

27
Belus, Par. ix. 97
Benaco, Inf. xx. 63, 74, 77
Benedetto, Abbey of San, Inf. xvi.

100
Benedict, St., Par. xxii. 40; xxxii.

35
Benevento, Purg. iii. 129
Benincasa of Arezzo, Purg. vi. 13
Berenger, Raymond, Par. vi. 134
Bergamasques, Inf. xx. 71
Bernard, Franciscan friar, Par. xi.
79 ì
St, Par. XxX.
xxxil. I; xxxiil. 49
Bernardin di Fosco, Purg. xiv. 101
Bernardone, Pietro, Par. xi. 89
Bertha, Dame, Par. xiii. 139
Berti, Bellincion, Par. xv.
xvi. 99
Bertram de Born, Inf. xxviii. 134;
XXiX. 29
Bestiality, Sins of : (A), Inf. xviii.—
xxx. ; (B), Inf. xxxii.—xxxiv.
Bianchi, The, Inf. vi. 65; xxiv.
150

 

102, 1395

112;

2S
626 INDEX.

Bice, Par. vii. 14

Bindi, Par. xxix. 103

Bisdomini family, Par. xvi. 112

Bisenzio, Inf. xxxii. 56

Bismantua, Purg. iv. 26

Bocca degli Abati, Inf. xxxii. 100

Boethius, Severinus, Par. x. 125

Bohemia, Purg. vii. 98. Par. xix.
125

Bologna, Inf. xviii. 58; xxiii. 103,
142. Purg. xiv. 100

, Franco of, Purg. xi. 83

Bolsena, Lake, Purg. xxiv. 24

Bonatti, Guido, Inf. xx. 118

Bonaventura, St., Par. xii. 127

Boniface (Archbishop of Ravenna),
Purg. xxiv. 30

Boniface VIII., Pope, Inf. xix. 33
xxvii. 70, 8s. Purg. xx. 87.
Par. ix. 132; xii: 00; xvil. 50;
xviii. 130; xxvii. 22; XXX. 148

Boniface of Signa, Par. xvi. 56

Bonturo, Inf. xxi. 41

Boreas, Par. xxviii. 80

Borgo, a district of Florence, Par.
xvi. 134

Born, Bertram de, Inf. xxviii. 134 ;
XXIX: 29

Borneuil,
120

Borsiere, Guglielmo, Inf. xvi. 70

Bostichi family, Par. xvi. 93

Botaio, Martino, Inf. xxi. 38

Brabant, The Lady of, Purg. vi.

 

Gerard de, Purg. xxvi.

23
Branca d’Oria, Inf. xxxiii. 137, 140
Branda, fountain of, Inf. xxx. 78
Brennus, Par. vi. 44
Brenta, Inf. xv. 7. Par. ix. 27
Brescia, Inf. xx.
Brescians, Inf. xx. 71
Brettinoro, Purg. xiv. 112
Briareus, Inf. xxxi. 98 ; Purg. xii. 28
Brigata, son of Count Ugolino, Inf.
xxxiii. 89
Brissus, Par. xiii. 126
Brosse, Pierre de la, Purg. vi. 22
Bruges, Inf. xv. 5
Brundusium, Purg. iii. 27
Brunelleschi, Agnello, Inf. xxv. 68
Brunetto Latini, Inf. xv. 30, 33,
101
Brutus, Junius (expeller of Tarquin),
Inf. iv. 127
, assassin of Caesar, Inf. xxxiv.
65. Par, vi. 74

 

 

Buiamonte, Giovanni, Inf. xvii. 72

Bulicame, The, Inf. xiv. 79

Buonagiunta of Lucca, Purg. xxiv.
19, 35

Buonconte di Montefeltro, Purg. v.
88

Buondelmonte, Par. xvi. 140

Buondelmonti family, Par. xvi. 66

Buoso da Duera, Inf. xxxii. 116

—-- degli Abati, Inf. xxv. 140

—— Donati, Inf. xxx. 44

Caccia d’Ascian, Inf. xxix. 131

Cacciaguida, Par. xv. 135

Caccianimico, Venedico, Inf. xviii.
50

Cacus, Inf. xxv. 25

Cadmus, Inf. xxv. 97

Cadsand, Inf. xv. 4

Ceecilius, Purg. xxii. 98

Caesar, Augustus, Inf. 1.71... Puro,
xxix. 116, Par. vi. 73

, Julius, Inf. i. v0; iv. 123;

xxvill. 97. Purg. xviii. 101;

xxvi. 77. Par. vi 57; xi. 69

, Tiberius, Par. vi.

Cagnano, Angiolello da, Inf. xxviii.

77

 

 

 

» The river, Par, ix, 49

Cagnazzo, Inf. xxi. 119; xxii. 106

Cahors, Inf. xi. 50

Cahorsines, Par. xxvii. 58

Caiaphas, Inf. xxiii. 115

Cain, Purg. xiv. 132

Cain and the Thorns (The Moon),
Inf. xx. 124. Par. ii. 51

Caina, Inf. v. 107; xxxii. 59

Calabrian, Par. xii. 140

Calboli family, Purg. xiv. 89

, Fulcieri da, Purg. xiv. 59

, Rinier da, Purg. xiv. 88

Calcabrina, Inf. xxi. 119; xxii.

 

 

133
Calchas, Inf. xx. 110
Calfucci family, Par. xvi. 106
Calixtus I., Par. xxvii. 44
Callaroga, Par. xii. 52
Calliope, Purg. i. 9
Callisto, Purg. xxv. 131
Camaldoli, Purg. v. 96
, Order of, Par. xxii. 49 (note)
Camicion de’ Pazzi, Inf. xxxii. 68
Camilla, Inf. 1. 107; iv. 124
Camino, Gherardo da, Purg. xvi.
124, 133, 138
—, Riccardo da, Par. ix. 50

 

og
INDEX. ap

Camonica, Val, Inf. xx. 65

Campagnatico, Purg. xi. 66

Campaldino, Purg. v. 92

Campi, Par. xvi. 50

Canavese, Purg. vii. 136

Cancellieri, Focaccia de’, Inf. xxxii.
63

Cancer, Par. xxv. 101

Cin Grande della Scala, Par. xvii.
7

Capaneus, Inf. xiv. 63; xxv. I§

Capet, Hugh, Purg. xx. 43, 49

Capocchio, Inf. xxix. 136; xx.
28

Caponsacco, Par. xvi. 121

Capraia, Inf. xxxiii. 83

Capricorn, Purg. ii. 57. Par. xxvii.
68

~ Caprona, Inf. xxi. 95

Capulets, Purg. vi. 106

Cardinal, The (Ottaviano degli
Ubaldini), Inf, x. 120

Carisenda, Inf. xxxi. 136

Carlino de’ Pazzi, Inf. xxxii. 69

Caroberto, King of Hungary, Par.

ix. 3
Carpigna, Guido di, Purg. xiv. 98
Carrara, Inf. xx. 48
Casale, Par. xii. 124
Casalodi, Inf. XX, 2%
Casell ii.
Casentino, Taf XxX. 063.
94; xiv. 43
Cassero, Guido del, Inf. xxviii. 77
, Jacopo del, Purg. v. 67
Cassino, Monte, Par. xxii. 37
Cassius (assassin of Cwsar), Inf.
xxxiv. 67. Par. vi. 74
Castel, Guy of, Purg. xvi. 125
Castile, Par. xii. 53
Castle of St. Angelo, Inf. xviii.

Purg. v.

 

31

Castor and Pollux, Purg. iv. 62

Castrocaro, Purg. xiv. 116

Catalano, Inf. xxiii. 104, 114

Catalonia, Par. viii. 78

Catellini family, Par. xvi. 88

Cato, Inf. xiv. 15.. Purg. i. 31;
il. 119

Catona, Par. viii. 62

Catria, Par. xxi. 109

Cattolica, Inf. xxviii. 80

Caurus, Inf. xi. 114

Cavalcante, Guercio, Inf. xxv. 15I

Cavalcanti, Cavalcante de’, Inf. x.

53

 

Cavalcanti, Guido de’, Inf. x. 63

Cecina, Inf. xiii. 9

Celestine V., Pope, Inf. iii. 59;
Xxvil, 105

Centaurs, Inf. xii. 356, 104, 115,
120; xxv. 17.. Purg. xxiv. 127

Ceperano, Inf. xxviii. 16

Cephas, Par. xxi. 127

Cerberus, Inf. vi. 13, 22, 32; Ix.

98

Cerchi family, Par. xvi. 65

Ceres, Purg. xxviii. 51

Certaldo, Par. xvi. 50

Cervia, Inf. xxvii. 42

Cesena, Inf. xxvii. 52

Ceuta, Inf. xxvi. 111

Chaos, Inf. xii. 43

Charity, Instances of, Purg. xiii.
25-27. Personified, Purg. xxix.
122

Charlemagne, Inf. xxxi. 17. Par.
vi. 96; xviii. 43

Charles I. of Anjou, King of Naples,
Inf. xix. 99. Purg. v. 69; vii.
113, 124; xi. 137; xx. 67. Par.
viii. 72

II., King of Naples, Purg.

vii. 127; xx. 79. ‘Par. vi 100;

xix, 127; xx. 63

Martel, Par. viii. 49; ix. I

of Valois, Inf. vi. 69. Purg.

 

 

 

XX. 71

Charles’s Wain, Inf. xi. 114. Purg.
1.30. Par. xiii. 7

Charon, Inf. iii. 94, 109, 128

Charybdis, Inf. vii. 22

Chastity, Examples of, Purg. xxv.
128-135

Cherubim, Par. xxviii. 99

, black, Inf. xxvii. 113

Chiàna, Inf. xxix. 47; Par, xiii.
23

Chiarentana, Inf. xv. 9

Chiasi, Par. xi. 43

Chiassi, Purg. xxviii. 20

Chiavari, Purg. xix. 100

Chiron, Inf. xii. 63, 71, 77» 97-
Purg. ix. 38

Chiusi, Par. xvi. 75

Christ, Inf. xxxiv. 115 (by allusion,
not by name). Purg. xv. 89; ZX.
87; xxi. 8; xxiii. 74; xxvi. 129 ;
xxxii. 73, 102; xxxiil. 63.. Par.
vi, 15; ix. 118; xi. 72, 102, 107 ;
xii. 37, 713731 155 xiv. 104, 106,
108; xvii, 33, §5I; xix. 72, 104,

 
628

106, 108; xx. 47; xxiii, 20, 72,
105; 136; xxv. 15, 32, 112, 123;
xxix, 08, 109; xxxi. 3, 107;
xxxii. 20, 24, 27,93, 85, 87, 125}
xxxiii. 118, 119

Christian, ) Inf. xxvii. 88. Purg.

Christians, ¢ X. 9215 xxil.: 73, 00:
Par, v. 73; xix. 1003 xx. 104;
xxiv. 52, 107 ; xxvii. 47

Christian Warriors, Par. xiv.—xviil.

Chrysostom, Par. xii. 136

Church, Holy, Purg. iii. 137 ; xxiv.
22. Par. Iv. 477; v- 35, 773 vi.
22, 05; x. 108; xxxil. 125

—— Militant, Par. xxv. 52

of Rome, Purg. xvi. 127

—— of San Miniato, Purg. xii. 101

Ciacco, Inf. vi. 52, 58

Ciampolo, Inf. xxii. 48, 121

Cianfa de’ Donati, Inf. xxv. 43

Cianghella, Par. xv. 127

Cieldauro, Par. x. 128

Cimabue, Purg. xi. 94

Cincinnatus, Par. vi. 46; xv. 129

Cione de’ Tarlati, Purg. vi. 15

Circe, Inf. xxvi. 91. Purg. xiv.

 

42
Ciriatto, Inf. xxi, 122; xxii. 55
Cirrha, Par. 1. 36
Clara, Santa, of Assisi, Par. iii.
98
Clemence, Par. ix. 2
Clement IV., Pope, Purg. iii. 125

 

V., Pope, Inf. xix. 83. Par.
xvii. 82; xxvii. 58
Cleopatra, Inf. v. 63. Par. vi. 76

Cletus, Par. xxvii. 41

Clio, Purg. xxii. 58

Clotho, Purg. xxi. 27

Clymene, Par. xvii. I

Cocytus, Inf. xiv. 119; xxxi. 123;
xxxiil. 156; xxxiv. 52

Colchians, Inf. xviii. 87

Colchos, Par. ii. 16

Colle, Purg. xiii. 116

Cologne, Inf. xxiii, 63; Par. x.

9
Colonna family, Inf. xxvii. 85
Conio, Purg. xiv. 116
Conrad da Palazzo, Purg. xvi. 124
Malaspina, Purg. viii. 66, 109,
118
——, The

 

Emperor, Par. xv.
139

Conradin, Purg. xx. 68

Constance, Queen of Arragon,

7

 

INDEX.

daughter of King Manfredi, Purg.
iii, 115, 143; vil. 120

Constance, The Empress, wife of
Henry VI., Purg. iii. 113. Par.
iif. 118; iv. 07

Contemplative Spirits, Par. xxi.,
xxi.

Corso Donati, Purg. xxiv. 82

Counsellors, Evil, Inf. xxvi.

Counterfeiters, Inf. xxix., xxx.

Counts, The Apostles so called,
Par, xxv. 42

Crassus, Purg. xx. 116

Crete, Inf. xii. 12; xiv. 05

Creusa, Par. ix. 98

Cripple of Jerusalem (Charles II. of
Naples), Par. xix. 127

Croatia, Par. xxxi. 103

Cunizza, Par. ix. 32

Cupid, Purg. xxviii. 65. Par. viii. 7

Curiatii, The, Par. vi. 30

Curio, Inf. xxviii. 86, 93, 102

Cyclopes, The, Inf. xiv. 55

Cyprian, The (Venus), Par. viii. 2

Cyprus, Inf. xxviii. 82. Par. xix.
146

Cyrus, Purg. xii. 56

Cytherea, Purg. xxvii. 94

Daedalus, Inf. xvii. 111; xxix. 116.
Par. viii. 126

Damiano, St. Peter, Par. xxi. 121

Damietta, Inf. xiv. 104

Daniel, Arnald, Purg. xxvi. 115,
142

——, The Prophet, Purg.
146. Par. iv. 13; xxix. 134

Dante, Purg. xxx. 55

Danube, The, Inf. xxxii. 25. Par.
viii. 65

David, King, Inf. iv. 58; xxviii.
133. Pug. x. 64. Par. xx. 38;
XXV, 72 5 xxxif. T1

Decii, Par. vi. 47

Decretals, The, Par. ix. 134

Defaulters in holy vows, Par. ii.—v.

Deianira, Inf. xii. 68

Deidamia, Inf. xxvi. 61. Purg. xxii.
114

Deiphile, Purg. xxii. 110

De la Brosse, Pierre, Purg. vi.
22

Delia, Purg. xxix. 78

Delos, Purg. xx. 130

Delphic, Par. i. 32

Democritus, Inf. iv. 136

xxii.

 
INDEX. 629

Demophoon, Par. ix. 101

Dente, Vitaliano del, Inf. xvii. 63

Diana, Purg. xx. 132; xxv. 130.
Par. xxiii. 26

, The (a subterranean stream
at Siena), Purg. xiii. 153

Dido, Inf, v. 61, 85, Par, vill. 9;
ix. 97

Diligence, Examples of, Purg. xviii.
99-105

Diogenes, Inf. iv. 137

Diomed, Inf. xxvi. 55

Dione (mother of Venus), Par. viii.

 

7
—— (the planet Venus), Par. xxii.

143

Dionysius the Areopagite, Par. x.
115; xxviii. 130

——, King of Portugal, Par. xix.

139
, The Tyrant, Inf. xii. 107

Dioscorides, Inf. iv. 140

Dis, The City of, Inf. viii. 68

(Lucifer), Inf. xi. 65 ; xii. 38;
XXXIV. 20

Dolcino, Fra, Inf. xxviii. 55

Dominic, St., Par. x. 95; xi. 38,
121 ; xii. 55-105

Dominicans, Par. x. 94

Dominions, Order of the,
xxviil, 122

Domitian, Purg. xxii. 83

Donati, Buoso, Inf. xxx. 44

, Cianfa, Inf. xxv. 43

, Corso, Purg. xxiv. 82.
iil. 106

Donato, Ubertin, Par. xvi. 119

Donatus, Par. xii. 137

D'Oria, Branca, Inf. xxxiil. 137,
140

Douai, Purg. xx. 46

Draghignazzo, Inf. xxi. 121; xxii.

 

 

Par.

 

Par.

 

73

Dragon (Mahomet), Purg. xxxii.
131

Duca, Guido del, Purg. xiv. 81

Duera, Buoso da, Inf. xxxii. 116

Duke of Athens (Theseus), Inf. xii.
17

Dyrrachium, Par. vi. 64

Ebro, The, Purg. xxvii. 3. Par. ix.
89

Echo, The nymph, Par. xii. 14

Edward I., King of England, Purg.
vii. 132. + Par. Xix3 122

 

Egypt, Purg. ii. 46. Par. xxv. 56

El, Par. xxvi. 135

Elbe, The, Purg. vii. 99

Electra, Inf. iv. 121

Eli, Purg. xxiii. 74. Par. xxvi.136

Elias, Purg. xxxii. 80

Elijah, Inf. xxvi. 35

Eliseo, Par. xv. 136

Elisha, Inf. xxvi. 34

Elsa, Purg. xxxiii. 68

Elysium, Par. xv. 27

Ema, Par. xvi. 143

Empedocles, Inf. iv. 138

Empyrean, The, Inf. 11, 21. Par.
XXX. —XXXIil.

England, Purg. vii. 131

English, The, Par. xix. 122

Envious, The, Purg. xiil., xiv.

Ephialtes, Inf. xxxi. 94, 108

Epicurus, Inf. x. 14

Equator, The, Purg. iv. 80. Par. i.

37
Erichtho, Inf. ix. 23
Erinnyes, The, Inf. ix. 45
Eriphyle, Purg. xii. 51. Par. iv. 103
Erisichthon, Purg. xxiii. 26
Esau, Par. viii. 130; xxxii. 68
Este, Purg. v. 77
y Azz0 da, Purg. v.77; xvii.

 

56

 

, Obizzo da, Inf. xii. 111
Esther, Purg. xvii. 29
Eteocles, Inf. xxvi. 54. Purg. xxii.

5

Euclid, Inf. iv. 142

Eumenius, Purg. xxvi. 95

Eunoe, Purg. xxviii. 131; xxxiii.
127

Euphrates, Purg. xxxiii. 112

Euripides, Purg. xxii. 106

Euripilus, Inf. xx. 113

Europa, Par. xxvii. 84

Eurus, Par. viii. 69

Euryalus, Inf. i. 108

Eve, Purg. viii. 99; xii. 71; xxiv.
116; xxix, 24; Xxx. 523 xxx.
32. Par. xiil. 33; xxxil. 6

Evil Counsellors, Inf. xxvi.

Excommunicate, The Repentant,
Purg. iii.

Ezekiel, Purg. xxix. 100

Ezzolino (see Azzolino).

Fabii, Par. vi. 47
Fabricius, Purg. xx. 25
Fabro, Purg. xiv. 100
630

Faenza, Inf. xxvii. 49; xxxii. 123.
Purg. xiv. 102 (where for ‘‘ Bo-
logna ” read ‘‘ Faenza ”)

Faith, Dante examined by St. Peter
upon, Par. xxiv.

, personified, Purg. xxix. 126.

Falterona, Inf. xxxii. 56. Purg.
xiv. 17

Famagosta, Par. xix. 146

Fame, Active pursuers of, Par. vi.,
vii.

Fano, Inf. xxviii. 76. Purg. v. 71

Fantoli, Ugolin de’, Purg. xiv. 121

Farfarello, Inf. xxi. 123; xxii. 94

Farinata degli Uberti, Inf. vi. 79;
x, 32

Fathers of the Church, Par. x.—xiv.

Felix Guzman, Par. xii. 79

Feltro, Inf. i. 105; Par. ix. 53

Ferdinand IV. of Spain, Par. xix.
125

Ferrara, Par. ix. 56; xv. 137

Fieschi family, Purg. xix. 100

Fiesole, Inf. xv. 62, 73; Par. vi.
53: xv, 126; xvi. 122

Figghine, Par. xvi. 50

Filippeschi family, Purg. vi. 107

Filippi family, Par. xvi. 86

Filippo Argenti, Inf. viii. 61

Fish, The (sign of the Zodiac), Inf.
xi. 113... ‘Puarg. i. 21 ; xxxil. 54

Fixed Stars, Heaven of the, Par.
xxii. —xxvii.

Flatterers, Inf. xviii. 103-136

Flemings, Inf. xv. 4

Florence, Inf. x. 92 ; xiii. 143; xvi.
75; xxiii. 05; xxiv. 144, XxVi.
1; xxxii. 120, Purg. vi; 127;
xl, 113; Xii. 102% xiv. 64; xx.
v5.3 xxiii. 06; xxiv. 79. Par. vi,
543 ix. 127; XV. 07; Xvi. 25,84,
111, 147,149; xvii. 48; xxv. 5;
xxix. 103

Florentines, Inf. viii. 62; xvii. 70;
xxxiii. 10; Purg. xiv. 51; xxiii.
101. Par. xvi. 86; xxx, 39

Focaccia, Inf. xxxii. 63

Focara, Inf. xxviii. 89

Folco, Par. ix. 94

Forese Donati, Purg. xxiii. 48, 76 ;
xxiv. 73

Forli, Inf. xvi. 99 ; xxvii. 43; Purg.
xxiv. 32

Fortune, Inf. vii. 62; xv. 95

, The Greater, of the Geo-

mancers, Purg. xix. 4

 

 

 

INDEX.

Fosco, Bernardin di, Purg. xiv. 101

Fouarre, Rue du, Par. x. 137

France, Inf xix. 87, Purg. wii.
100; XX. 51, 71. Par. xv. 120

Francesca da Rimini, Inf. v. 116

Francesco d’Accorso, Inf. xx. 110

Francis, St., of Assisi, Inf. xxvii.
112. Par. xi, 37,. 50, 74; xiii.
33; xxii..00; xxxil. 35

Franciscans, Par. xii. 115

Franco of Bologna, Purg. xi. 83

Fraudulent, The, Inf. xviii. —xxxiv.

Frederick I. (Barbarossa), Purg.
xviii. 119

I1., The Emperor, Inf. x. 119;
xiii. 59, 68 ; xxiii. 66. Purg. xvi.
117. Par. ili. 120

— IL, King of Sicily, Purg. iii.
115. Por. xix. 130; =x. 63

Novello, Purg. vi. 16

French, The, Inf. xxvii. 44; xxix.
123; xxxii. 115. , Par. viii. 5

Friars, Jovial, Inf. xxiii. 103;
xxxiil. 118

Frieslanders, Inf. xxxi. 42

Fucci, Vanni, Inf. xxiv. 125

Fulcieri da Calboli, Purg. xiv. 59

Furies, The, Inf ix. 38

 

 

Gabriel, The Archangel, Purg. x.
34. Par. iv. 47; ix. 13%; xiv. 36;
xxiii. 103; xxxii. 04, 112

Gaddo, son of Count Ugolino, Inf.
xxxiii. 68

Gades, Par. xxvii. 82

Gaeta, Inf. xxvi. 92; Par. viii. 62

Gaia, Purg. xvi. 140

Galaxy, The, Par. xiv. 98

Galen, Inf. iv. 143

Galeot, Inf. v. 137

Galicia, Par. xxv. 18

Galigaio, Par. xvi. 101

Galli family, Par. xvi. 105

Gallura, Inf. xxii. 81. Purg. viii. 81

Galluzzo, Par. xvi. 54

Ganellone, Inf. xxxii. 122

Ganges, Purg. ii. 5; xxvii. 4. Par.
Xi. SI

Ganymede, Purg. ix. 23

Garda, Inf. xx. 65

Gardingo, Inf. xxiii. 108

Gascon, Gascons, Par.
xxvii. 58

Gascony, Purg. xx. 66

Gaville, Inf. xxv. 151

Gemini, Par. xxii. 152

82;

xvii.

 

 

 
INDEX. 631

Genesis, Inf. xi. 107

Genoese, Inf. xxxiii. 151. Par. ix.
90

Gentiles, Par. xx. 104

Gentucca, Purg. xxiv. 37

Geomancers, Purg. xix. 4

Gerard de Borneuil, Purg. xxvi.
120

Geri del Bello, Inf. xxix. 27

German, Germans, Inf. xvii. 21.
Purg. vi. 97. Par. viii. 66

Geryon, Inf. xvii. 97, 134; xviii
19- Purg. xxvii. 23

Ghent, Purg. xx. 46

Gherardo da Camino, Purg. xvi.
124, 133, 138

Ghibellines, Par. vi. 103

Ghino di Tacco, Purg. vi. 14

Ghisola, Inf. xviii. 55

Gianfigliazzi family, Inf. xvii. 60

Gianni del Soldanier, Inf. xxxii. 121

Gianni Schicchi, Inf. xxx. 32, 42

Giano della Bella, Par. xvi. 131

Giants, The, Inf. xxxi. 44

Gibraltar, The Straits of, Inf. xxvi.
107

Gideon, Purg. xxiv. 125

Gilboa, Purg. xii. 41

Giotto, Purg. xi. 95

Giovanna, wife of Buonconte di
Montefeltro, Purg. v. 89

, wife of Nino de’ Visconti,
Purg. viii. 71

Giuda, Par. xvi. 122

Giuochi family, Par. xvi. 104

Glaucus, Par. i. 68

Gluttonous, The,
xxii. —xxiv.

Godfrey of Bouillon, Par. xviii. 46

God’s Visible Presence, Par. xxxiii.

Gomita, Friar, Inf. xxii. 81

Gomorrah, Purg. xxvi. 40

Gorgon, The, Inf. ix. 56

Gorgona, Inf. xxxiii. 83

Governo, Inf. xx. 78

Graffiacane, Inf. xxi. 122; xxii. 34

Gratian, Par. x. 103

Greci family, Par. xvi. 89

Greece, Inf. xx. 107

Greek, { Inf. xxvi. 74. Purg. ix.

a 309; xxii. 88, 101, 107.
Par. v. 69

Gregory the Great, Purg. x. 74.
Par. xx. 108; xxviii. 133

Griffolino of Arezzo, Inf. xxix. 109 ;
XXX. 31

 

Inf. vi. ‘Purg.

 

Gualandi, Inf. xxxiii. 32

Gualdo, Par. xi. 48

Gualdrada, Inf. xvi. 37

Gualterotti family, Par. xvi. 133

Guelphs, Par. vi. 106

Guglielmo Aldobrandeschi, Purg.
xi. 60

Borsiere, Inf. xvi. 70

Guido Bonatti, Inf. xx. 118

Cavalcanti,, Inf. x. 63, 111.

Purg. xi. 97

Count of Montefeltro, Inf.

xxvii. 67

da Castello, Purg. xvi. 125

da Polenta, Inf. xxvii. 41

da Prata, Purg. xiv. 104

da Romena, Inf. xxx. 77

del Cassero, Inf. xxviii. 77

—— del Duca, Purg. xiv. 81

di Carpigna, Purg. xiv. 98

—— Guinicelli, Purg. xi. 97 ; xxvi.
92

Ravignani, Par. xvi. 98

Guidoguerra, Inf. xvi. 38

Guinevere, Purg. xvi. 15

Guiscard, Robert, Inf. xxviii. 14.
Par. xviii. 48

Guittone d’Arezzo, Purg. xxiv. 56 ;
xxvi. 124

 

 

 

 

 

 

 

 

 

 

Haman, Purg. xvii. 25

Hannibal, Inf. xxxi. 117.
50

Harpies, The, Inf. xiii. 10, 101

Hebrews, Purg. iv. 84; xxiv. 124.
Par. Vv. 40; xxxii.L17

Par. vi;

Hector, Inf. iv. 122. Par. vi. 68
Hecuba, Inf. xxx. 16

Helen, Inf. v. 64

Helice, Purg. xxv. 131. Par. xxxi.

32
Helicon, Purg. xxix. 40
Heliodorus, Purg. xx. 113
Helios, Par. xiv. 96
Hellespont, Purg. xxviii. 71
Henry, Prince, son of Henry II. of
England, Inf. xxvii. 135
I1I1., of England, Purg. vii. 131
, Prince, nephew of Henry IIL.
of England, Inf. xii. 120
VI., The Emperor, Par. iii. 119
—— VII., The Emperor, Purg. vi.
102. Par. xvii. 82; xxx. 137
—— IL, of Cyprus, Par. xix. 148
——III., of Navarre, Purg. vii.
104

 

 

 
632

Heraclitus, Inf. iv. 138

Hercules, Inf. xxv. 32; xxvi, 108 ;
sx%i, 132. ' Par. ix. 102

Heretics, Inf. ix.,

Hermitage of ia, Purg. v.

9

Hezekiah, Par. xx. 51

Hierarchies, The Angelic, Par.
xxviil., xxix.

Hippocrates, Inf. iv.
xxix, 137

Hippolytus, Par. xvii. 46

Holofernes, Purg. xii. 59

Holy Land, The, Par. ix. 125

Homer, Inf. iv. 88. Purg. xxii. 101

Honorius III., Pope, Par. xi. 97

Honour, Active Pursuers of, Par.
v.—vii.

Hope, Dante examined by St. James
on, Par. xxv.

Horace, Inf. iv. 89

Horatii, Par. vi. 39

Host of the Triumph of Christ,
Par. xxii.—xxvii.

Hugh Capet, Purg. xx. 43, 49, 58

of St. Victor, Par. xii. 133

Humility, Examples of, Purg. xii.

Hungary, Par. viii. 65; xix. 142

Hyperion, Par. xxii. 142

Hypocrites, Inf. xxiii.

Hypsipyle, Inf. xviii. 92.
xxil. 112; xxvi. 95

143. Purg.

 

Purg.

Iarbas, Purg. xxxi. 72

Icarus, Inf. xvii. 109. Par. viii. 126

Ida, Inf. xiv. 99

Tlerda, Purg. xviii. 101

Ilium, Inf. i. 75. Purg. xii. 62

Illuminato, Par. xii. 130

Imola, Inf. xxvii. 49

Importuni family, Par. xvi. 133

Incontinence, Sins of, Inf. ii.—vi.

India, Inf, xiv. 31. Purg.xxvi. 21;
xxxil. 41. Par. xxix, 101

Indulgences, Par. xxvii. 53; xxix.
120, 126

Indus, The, Par. xix. 71

Infangato, Par. xvi. 123

Innocent III., Par. xi. 92

Ino, Inf. xxx. §

Interminei, Alessio, Inf. xviii. 122

Iole, Par. ix. 102

Iphigenia, Par. v. 70

Iris, Purg. xxi. 5I; xxix. 78. Par.
xii. 12 ; xxviil. 32 ; xxxiil. 119

Isaac, Inf. iv. 59

 

INDEX.

Isaiah, Par. xxv. 91

Isere, The, Par. vi. 59

Isidore, Par. x. 131

Ismene, Purg. xxii. 111

Ismenus, Purg. xviii. 93

Israel, Inf. iv. 59

i ‘people of, Purg. ii. 46

Ttalian, Inf. ix. 114. Par. xi. 105

Italy, Inf. i. 106; xx. 61; xxx. So.
Purg. vi. 76, 124; vil. 95; xiii.
07 } xx. 07; xxx. 36. Par. xxi.
106; xxx. 138

 

Jacob, Inf. iv. 59. Par. vill. 131;
xx}. wo; xxxii. 68

Jacomo, King of Arragon, Purg.
iil. 116; vii. 119

Jacopo da Lentino, Purg. xxiv. 56
(note)

da Sant’ Andrea, Inf. 133

del Cassero, Purg. v. 67

Rusticucci, Inf. vi. 80; xvi.

 

 

 

44

James, King of Majorca and Mi-
norca, Purg. xix. 137

, St. (The Elder), Purg. xxix.
142; 'xxxil. 76. Par. xxv. 17

Janiculum, The, Inf. xviii. 33

January, Par. xxvii. 142.

Janus, Par. vi. 81

Jason, the Jew, Inf. xix. 85

, the leader of the Argonauts,
Inf. xviii. 86. Par. ii. 17

Jehoshaphat, Inf. x. 11

Jephthah, Par. v. 66

Jerome, St., Par. xxix. 37

Jerusalem, Inf. xxxiv. 114. Purg.
ii. 2; xxili. 29. Par. xix. 1273
XXV. 56

Jesus, Par. xxv. 32; xxx. JO7.
And see ‘“ Christ.”

Jews, Inf. xxiji.; 123;5 =xxvii. 87.
Par. vii. 47 ; xxix. 102

Joachim, Abbot, Par. xii. 140

Joanna, mother of St. Dominic,
Par. xii. 8o

Jocasta, Purg. xxii. 56

John, St., The Baptist, Inf. xiii.
144} 3x2. 74. Puarg. xxii. 152,
Par. iv. 295 xvi. 25, 47 3 XViil.
134 ; =xxil. 31

——, St., The Evangelist, Inf. xix.
106. Purg. xxix. 105, 143. Par.
iv. 29; xxiv. 126; =xv..05, 112;
Xxvi. 52; xxxii. 127

XXI., Pope, Par. xii. 135

 

 

 

 
OTs

INDEX. 633

John, XXII., Pope, Par. xxvii. 58

, The Church of St, in Flo-
rence, Inf. (xix. 17. Par, xvi.
114; XXV. 9

Jordan, Purg. xviii. 135. Par. xxii.

95

Joseph, St., Purg. xv. go

, son of Jacob, Inf. xxx. 97

Joshua, Purg, xx.:111.. Par. Ix.
125; xviii. 33

Jove, Inf. xiv. 523 xxxi. 45, 02.
Purg. xii, 32; xxix, 120; xxxii.
312. Par. iv. 635 xviii. 70, 95;
xxil..145 ; xxvii. 14

, Christ invoked as
Jove,” Par. vi. 118

Juba, Par. vi. 70

Jubilee, The year of, Inf. xviii. 29.
Purg. ii. 98 ; i

Judas Iscariot, Inf. ix. 23; xix.
963 xxxi. 143; xxxiv. 62, Purg.
XX, 74 5 xxi. 84

Maccabeeus, Par. xviii. 40

Judecca, Inf. ix. 28; xxxiv. 117

Judith, Par. xxxii. 10

Julia, Inf. iv. 128

Julius (see ¢ Caesar 7’).

July, Inf. xxix. 49

Juno, Inf. xxx. I.
xxviii. 32

Jupiter (see “ Jove ”).

——, Heaven of, Par. xviii.—xx.

Justinian, Purg. vi. 88. Par. vi
10; vil. 4

Juvenal, Purg. xxii. 14

 

 

 

<< Great

 

Par. xii. 123

Lacedamon, Purg. vi. 139

Lachesis, Purg. xxi. 25; xxv. 79

Lamberti family, Par. xvi. III

Lamone, Inf. xxvii. 49

Lancelot, Inf. v. 128

Lanfranchi, Inf. xxxiii. 33

Langia, Purg. xxii. 112

Lano, Inf. xiii. 120

Lapi, Par. xxix. 103

Lapo Salterello, Par. xv. 128

Lateran, The, Inf. xxvii. 36. Par.
xxxi. 35

Latian, Inf. xxii. 65; xxvii. 33;
xxix. 88, 91. Purg. xi. 58; xiii.
92

Latian land, Inf. xxvii. 26 ; xxviii.
71

Latini, Brunetto, Inf. xv. 30, 33, 101

Latins, Purg. vii. 16

Latinus, King, Inf. iv. 125

 

Latona, Purg. xx. 131.
xxii. 130; xxix. 2

Lavagna, Purg. xix. 101

Lavinia, Inf. iv. 126.
37... Par: vi. 3

Lawrence, St., Par. iv. 83

Leah, Purg. xxvii. 101

Leander, Purg. xxviii. 73

Learchus, Inf. xxx. 10

Lebanon, Purg. xxx. II

Leda, Par, xxvii. 98

Lemnos, Inf. xviii. 88

Lentino, Jacopo da, Purg. xxiv. 56

Lerici, Purg. iii. 50

Lethe, Inf. xiv. 131, 136. Purg.
Xxvi. 108 ; xxviii. 130 ; XXX. 1435
xxxiii. 96, 123

Levi, Purg. xvi. 131

Libicocco, Inf. xxi. 121 ; xxii. 70

Libra, Purg. xxvii. 3; Par. xxix. I

Libya, Inf. xxiv. 85

Lille, Purg. xx. 46

Limbo, Inf. ii. 52 ; iv. 24, 45. Purg.
xxil. 14. Par. xxxii. 34

Limoges, Purg. xxvi. 120

Linus, Inf. iv. 141

» Pope, Par. xxvii. 41

Lion, The, Par. xvi. 38; xxi. 14

Livy, Inf. xxviii. 11

Lizio, Purg. xiv. 97

Loderingo, Inf. xxiii. 104

Logodoro, Inf. xxii. 89

Lombard, Peter, Par. x. 107

speech, Inf. xxvii. 20

——, The Great (Bartolommeo della
Scala), Par. xvii. 71

, The Simple (Guido da Cas-
tello), Purg. xvi. 126

Lombards, ih xxii. 99. Purg. vi.
62 ; xvi. 46, 115. Par. vi. 94

Lombardy, Inf. i. 68 ; xxviii. 74

Louis, The, Kings of France, Purg.
XX. 50

Lovers, Par. viii., ix.

Lucan, Inf. iv. 90 ; xxv. 94

Lucca, Inf. xviii. 122; xxi. 38;
xxxiii. 30. Purg. xxiv. 19, 35

Lucia, St., Inf. ii. 97, 100. Purg.
ix. 55. Par. xxxii. 137

Lucifer, Inf. xxxi. 143; xxxiv. 89.
Purg. xii. 25. Par. ix. 128 ; xix.
46 ; xxvii. 27 ; xxix. 55

Lucretia, Inf. iv. 123. Par. vi. 41

Luke, St., Purg. xxi. 7; xxix. 136

Lami, Inf. =x. 47. : Par. xvi. 73

Lycurgus, Purg. xxvi. 94

Par, x. 67;

Purg. xvii.

 

 

 
634

Macarius, Par. xxii. 49

Maccabzeus, Judas, Par. xviii. 40

Maccabees, Inf. xix. 86

Machinardo Pagani, Inf. xxvii. 50.
Purg. xiv. 119

Macra, Par. ix. 89

Magus, Simon, Inf. xix. 1

Mahomet, Inf. xxviii. 31, 62

Maia, Par. xxii. 144

Majorca, Inf. xxviii. 82

Malacoda, Inf. xxi. 76, 80

Malaspina, Conrad, Purg. viii. 66,
118

Malatestino da
xxviii. 85

Malebolge, Inf. xviii.
xxiv. 37; xxix. 41

Malebranche, Inf. xxi. 37;
100 ; xxiii. 23 ; xxxiii. 143

Malice, Sins of, Inf. xii.—xvil.

Malta, Par. ix. 54

Manardi, Arrigo, Purg. xiv. 97

Manfredi, family, of Faenza, Inf.
xxxiii. 118 (note)

, King, Purg. iii. 112

-——, Tebaldello de’, Inf. xxxii. 122

Mangiadore, Peter, Par. xii. 134

Manto, Inf. xx. 55. Purg. xxii. 113
(note)

Mantua, Inf. xx. 93. Purg. vi. 71;
xviii. 83

Mantuans, Inf. i. 69; i. 53. Purg.
vi. 74; vil. 86

Marca d’ Ancona, Purg. v. 68

Trivigiana, Par. ix. 26

Marcabo, Inf. xxviii. 75

Marcellus, Purg. vi. 126

Marchese, Purg. xxiv. 31

Marcia, Inf. iv. 128. Purg. i. 78,
8

Verrucchio, Inf.
I) xxi. 5;

xxii.

 

 

5
Maremma, Inf. xxv. 19; xxix. 48.
Purg. v. 134
Margaret, wife of St.
France, Purg. vii. 128.

Louis of
Par. vi.

133
Mark, The Lombard, Purg. xvi. 46,

130

Marquis, ihe; Azzo of Este, Inf.
xviii. 56

William of Montferrato, Purg.
vii. 134

Mars, Inf. xiii. 144;
xxxl. 51." Purg. #. 15; xii. 31.
Par. iv. 63; viii. 132; xiv. 100;
xvi. 38, 47, 14%; xvil. 77; xxii.
146 ; xxvii. 14

 

xxiv. 145;

 

INDEX.

Mars, Heaven of, Par. xiv.—xviii.

Marseilles, Purg. xviii. 102

Marsyas, Par. i. 20

Martin IV., Pope, Purg. xxiv. 22

, Ser, Par. xiii. 139

Mary of Brabant, Purg. vi. 23

—, The Blessed Virgin, Inf. ii.
94. Purg. iii. 39; v. 101; viii.
37; X. 41,50; xiii. 50; xv. 38;
xviii. 100; XX. 19, oy; xxii. 142;
xxxiil. 6, - Par, Hii. 122; iv.- 30%;
xl. 717 xiii. 8a; xivi 365 =v,
133; xvi. 34; xxiii. 83,111,126,
137 ; xxv. 128; xxxi. 100, 116,
134; xxxii. 4, 29, 85, 95, 104,
107, 113, 119, 134; Xxxiil. 11, 34,
40

——, the woman who ate her child
during the siege of Jerusalem,
Purg. xxiii. 30

Marzucco, Purg. vi. 18

Mascheroni, Sassol, Inf. xxxii. 65

Matilda, Purg. xxviii. 40 ; xxxi. 92 ;
xxxii.. 28, 82; xxxiii. 110, 121,
134

Matteo d’ Acquasparta, Par. xii. 125

Matthias, St., Inf. xix. 95

Medea, Inf. xviii. 96

Medicina, Pier da, Inf. xxviii. 73

Mediterranean, The, Par. ix. 82

Medusa, Inf. ix. 52

Megeera, Inf. ix. 46

Melchisedec, Par. viii. 125

Meleager, Purg. xxv. 22

Melicerta, Inf. xxx. 6

Melissus, Par. xiii. 124

Menalippus, Inf. xxxii. 131

Mercury, Par. iv. 63; v. 96

, Heaven of, Par. v.—vil.

Metellus, Purg. ix. 137

Scott, Inf. xx. 7116

Michael, The Archangel, Inf. vii.
12. Purg. xiii. 51. Par..iviiq7.

Michal, Purg. x. 68, 72

Michel "Zanche, Inf. xxii. 88 ; xxxiii.
142

Midas, Purg. xx. 107

Midian, Purg. xxiv. 126

Milan, Purg. viii. 80; xviii. 120

Mincio, Inf. xx. 77

Minerva, Purg. xxx. 68. Par. 4148

Minos, Inf. v. 4, 17; xiii. 06 ; xx.
36; xxvii. 124 ; xxix. 120. Puro.
§. 77. Par xiii, 14

Minotaur, The, Inf. xii. 12, 25

Mira, La, Purg. v. 79

 

 

 

 
INDEX. 635

Modena, Par. vi. 75

Mold, The river, Purg. vii. 99

Monaldi family, Purg. vi. 107

Mongibello, Inf. xiv. 56

Montagna, Inf. xxvii. 47

Montagues, Purg. vi. 106

Mont’ Aperti, Inf. xxxii. 81

Monte Feltro, Purg. v. 88

Montemalo, Par. xv. 110

Montemurlo, Par. xvi. 64

Montereggione, Inf. xxxi. 40

Montferrat, William, Marquis of,
Purg. vii. 134

Montfort, Guy de, Inf. xii. 119

Montone, The river, Inf. xvi. 94

Moon, Heaven of the, Par. ii.—v.

Mordecai, Purg. xvii. 29

Mordrec, or Modred, Inf. xxxii. 61

Morocco, Inf. xxvi. 104. Purg. iv.
138

Moronto, Par. xv. 136

Mosca, Inf. vi. 80; xxviii. 106

Moses, Inf. iv. 57. Purg. xxxii. 8o.
Par. iv. 20; xxiv. 136; X3Vi. 41
xxxil, 131

Mozzi, Andrea de’, Inf. xv. 113

Muses, The, Inf. ii. 7; xxxii. 10.
Purg. 1. $ 5; xxii. 105; xxix. 37.
Par. 1. 9; xii. 7; xxiii, 56

Mutius Sczvola, Par. iv. 84

Myrrha, Inf. xxx. 37

Naiads, Purg. xxxiii. 49
Naples, Purg. iii. 27
Napoleone degli Alberti, Inf. xxxii.

55
Narcissus, Inf. xxx. 128. Par. iii.

1

Nasidius, Inf. xxv. 95

Nathan, Par. xii. 136

Navarre, Inf. xxii. 48. Par. xix. 143

Navarrese, Ciampolo, the, Inf. xxii.
121

Nazareth, Par. ix. 137

Nebuchadnezzar, Par. iv. 14

Negligent, The, Purg. iv.

Nella, wife of Forese, Purg. xxiii.
86, 96

Neptune, Inf. xxviii. 83. Par.
xxxiii. 96

Neri, The (Florentine faction), Inf.
vi. 66 ; xxiv. 143

Nerli family, Par. xv. 115

‘Nessus, Inf. xii. 67, 98, 104, 115,
120; xii. 1

Niccolo, Inf. xxix. 127

 

Nicholas, St., Purg, xx. 32
111., Pope, Inf. xix. 31, 64
Nicosia, Par. xix. 146

 

Nile, Inf. xxxiv. 45. , Purg. xxiv.
64. Par. vi, 65
Nimrod, Inf xxxi. 77. Purg. xii.

34. Par. xxvi. 126

Nino de’ Visconti, Purg. viii. 53, 109

Ninus, Inf. v. 59

Niobe, Purg. xii. 37

Nisus, Inf. i. 108

Noah, Inf iv. 56. Par. xii. 17

Nocera, Par. xi. 48

Noli, Par. iv. 25

Nona, Vanni della, Inf xxiv. 125
(note)

Normandy, Purg. xx. 66

Norway, Par. xix. 139

Notary, The (Jacopo da Lentino),
Purg. xxiv. 56

Novarese, The, Inf. xxviii. 59

Novello, Frederick, Purg. vi. 16

Nymphs (The Seven Virtues at-
tending on Beatrice), Purg. xxxii.

98

Obizzo of Este, Inf. xii. 111

Ocean, Par. ix. 84

Octavius Caesar (Augustus), Inf. i.
71, Purz. vil. 6

Oderisi, Purg. xi. 79

Olympus, Purg. xxiv. 15

Omberto, Purg. xi. 67

Ordelaffi, Inf. xxvii. 45

Orestes, Purg. xiii. 33

Oriaco, Purg. v. 80

Orlando, Inf. xxxi. 18. Par. xviii.

43
Ormanni family, Par. xvi. 89
Orosius, Paulus, Par. x. 118
Orpheus, Inf. iv. 140
Orsini family, Inf. xix. 70
Orso, Count, Purg. vi. 19
Ostia, Purg. ii. 100
Ostiense, Par. xii. 83
Ottaviano degli Ubaldini, Cardinal,
Inf. x. 120
Ottocar, Purg. vii. 100
Ovid, Inf. iv. 90; xxv. 97

Pachynus, Par. viii. 68

Paduans, Inf. xv. 7; xvii. 79. Par.
ix. 46

Pean, Par. xiii. 25

Pagani family, Inf. xxvii. 50. Purg.
xiv. 118
636 INDEX.

Palazzo, Conrad da, Purg. xvi. 124

Palermo, Par. viii. 74

Palladium, Inf. xxvi. 63

Pallas (Minerva), Purg. xii. 31

, son of Evander, Par. vi. 36

Panders, Inf. xviii.

Paolo Malatesta, Inf. v. 101

Paradise, The Terrestrial, Purg.
XXViil.

Parcitati, Montagna de’, Inf. xxvii.

 

47
Paris, son of Priam, Inf. v. 67
». The city of, Parg. xi. 81;
xx. 52
Parmenides, Par. xiii. 124
Parnassus, Purg. xxii. 63, 104;
xxviii. 141 ; xxxi. 140. Par. i. 16
Pasiphae, Inf. xii. 13. Purg. xxvi.

 

41, 86

Paul, St., Inf. ii. 32. Purg. sxix.
139. Par. xviil. 131, 136; xxi.
127 ; xxiv. 61 ; xxviii. 138

Paulus Orosius, Par. x. 118

Pazzi, Camicion de’, Inf. xxxii. 68

, Carlino de’, Inf. xxxii. 69

Pazzo, Rinier, Inf. xii. 137

Peculators, Inf. xxi., xxii.

Pegaszan Goddess (Calliope), Par.
xviii. 82

Peleus, Inf. xxxi. 5

Pelican, Christ alluded to as the,
Par. xxv, 112

Pelorus, Purg. xiv. 32. Par. viii. 68

Peneian, Par. i. 31

Penelope, Inf. xxvi. 96

Penestrino, Inf. xxvii. 102

Pennine Alps, Inf. xx. 66

Penthesilea, Inf. iv. 124

Pera family, Par. xvi. 126

Perillus, Inf, xxvii. 8

Persians, Par. xix. 112

Persius, Purg. xxii. 100

Perugia, Par. vi. 75; xi. 46

Peschiera, Inf. xx. 70

Peter, Bernardone, Par. xi. 89

» Church of St, Inf. xxvii.

32; xxxi. 58

Damiano, Par. xxi. 121

Lombard, Par. x. 107

Mangiadore, Par. xii. 134

—— of Arragon, Purg. vii. 112, 125

—— of Spain, Par. xii. 135

——, St., Inf. i. 134; ii. 24 ; XIX.
91, 94. Purg. ix. 127 ; xiii. 51;
xix. 99; xxi. 24: xxii. 63; xxxil.
76. Par. ix, 141; xi. 120; xviii,

 

 

 

 

 

 

131, 136; =xii 1275 %xjl. 83;
xxiii. 139; xxiv. 34, 59; xxv. II,
14; xxvii. 11; xxxil. 124, 133

Peter, the Sinner, Par. xxi. 122

Pettinagno, Pier, Purg. xiii. 127

Phaedra, Par. xvii. 47

Phaeton, Inf. xvii. 107. Purg. iv.
yas xxiv. 110, Par. Xvii. 3;
xxxi. 125

Phalaris, Inf. xxvii. 7

Pharisees, Inf. xxiii. 116; xxvii. 85

Pharsalia, Par. vi. 66

Philip III, of France, Purg. vii.
103

—— IV. (the Fair), of France,
Inf. xix. 87. Purg. vii. 700; =x.
46, 86; xxxil. 152; xxxiil. 45.
Par. xix. 120

Philippi family (see Filippi)

Philippo (see Filippo)

Philips, The, Kings of France,
Purg. xx. 50

Phlegethon, Inf. xiv. 116, 131, 134

Phlegra, Inf. iv. 58

Phlegyas, Inf. viil. 19, 24

Pheenicia, Par. xxvii. 83

Pheenix, The, Inf. xxiv. 107

Pholus, Inf. xii. 72

Photinus, Inf. xi. 9

Phyllis, Par. ix. 100

Pia, La, Purg. xv. 133

Piava, Par, ix. 27

Piccarda, Purg. xxiv. 10.
49; iv. 98, 112

Piceno, Campo, Inf. xxiv. 148

Pierides, The, Purg. i. 11

Pierre de la Brosse, Purg. vi. 22

Pier da Medicina, Inf. xxviii. 73

—— della Vigna, Inf. xiii. 58

Traversaro, Purg. xiv. 98

Pettinagno, Purg. xiii. 127

Pietola, Purg. xviii. 83

Pietra, Nello della, Purg. v, 133

Pietrapana, Inf. xxxii. 29

Pigli family, Par. xvi. 103

Pila, Ubaldin dalla, Purg. xxiv. 28

Pilate, The new (Philip the Fair)
Purg. xXx. 91

Pinamonte, Inf. xx. 96

Pine, The, of St. Peter’s, Inf. xxxi
8

Par. ii.

 

 

5
Pisa, Inf. xxxiil. 79. Purg. vi. 17
Pisans, Inf. xxxiii. 30. Purg. xiv.

53
Pisistratus, Purg. xv. 100
Pistoia, Inf. xxiv. 126, 143; xxv. IO

 

i
ig
INDEX.

Pius 1., Par. xxvii. 44

Plato, Inf. iv. 134. Purg. iii. 43.
Par. iv. 24, 49

Plautus, Purg. xxii. 98

Plutus, Inf. vi. 115; vii. 2

Po, The, Inf. v. 93; xx. 73. Purg.
%iv. 02; xvi. 115. Par. vi. 51;
Xv. 137

Pola, Inf. ix. 113

Polenta, Guido da, Inf. xxvii. 41

Pollux, Castor and, Purg. iv. 62

Polycletus, Purg. x. 32

Polydorus, Inf. xxx. 19. Purg. xx.
115

Polyhymnia, Par. xxiii. 56

Polymnestor, Purg. xx. 115

Polynices, Inf. xxvi. 54.
xxii.

Polyxena, Inf. xxx. 17

Pompeian trumpet, The, Par. vi. 72

Pompey, Par. vi. 52

Ponthieu, Purg. xx. 66

Porta Sole of Perugia, Par. xi. 47

Portugal, Par. xix. 139

Potiphar’s wife, Inf. xxx. 97

Poverty, Examples of, Purg. xx.
22-27

Powers, The Angelic Order of, Par.
xxviii. 123

Prague, Par. xix. 117

Prata, Guido da, Purg. xiv. 104

Prato, Inf. xxvi. 9

Pratomagno, Purg. v. 116

Pressa family, Par. xvi. 100

Priam, Inf, xxx.

Primum Mobile, Heaven of the,
Par. xxvil.—xxix.

Princes, The Valley of, Purg. vii.,
viii.

Principalities, The Angelic Order
of, Par. viil. 34; xxviii. 125

Priscian, Inf. xv. 109

Procne, Purg. xvii. 19

Purg.

Prodigal, The, Inf. vii. Purg. xix.—
xx],
Proserpine, Inf. ix. 44; x. 8o.

Purg. xxviii. 50
Proud, The, Purg. x., xi., xii.
Provencals, Par. vi. 130
Provence, Purg. vii. 126; xx. 62.
Par. viii. 58
Provenzan Salvani, Purg. xi. 121
Psalmist, The, Purg. x. 64. Par.
XX. 38; XXV. 723 XXXii. DI
Ptolemy, Inf. iv. 142
» King of Egypt, Par. vi. 69

 

 

637

Ptolomeea, Inf. xxxiii. 124

Puccio Sciancato, Inf. xxv. 148
Pygmalion, Purg. xx. 103
Pylades, Purg. xiii. 33

Poems, Purg. xxvii. 38; xxxiii.

Pyrenees, Par. xix. 144

Pyrrhus, Inf. xii. 135. Par. vi. 44

Quarnaro, Inf. ix. 113

Quintius Cincinnatus, Par. vi. 473
xv. 129

Quirinus, Par. viii. 131

Rabanus, Par. xii. 139

Rachel, Inf. ii. 102; iv. 60.
xxvii. 104. Par. xxxii. 8

Rahab, Par. ix. 116

Raphael, the Archangel, Par. iv. 48

Rascia, Par. xix. 140

Ravenna, Inf. v. 97; xxvii. 40.
Par. vi. 61; xxi. 123

Ravignani family, Par. xvi. 97

Raymond Berenger, Par. vi. 134

Rebecca, Par. xxxii. 10

Red Sea, The, Inf. xxiv. go. Purg.
xvill. 134. Par. vi. 70

Redeemed, Heaven of the, Par.
xxx. xxxiil.

Rehoboam, Purg. xii. 46

Reno, The river, Inf. xviii. 61.
Purg. xiv. 92

Renouard, Par. xviii. 46

Repentant Excommunicate, The,
Purg. iii.

» The late, Purg. iv.—viii.

Rhea, Inf. xiv. 100

Rhine, The, Par. vi. 58

Rhodope, Par. ix. 100

Rhone, The, Inf. ix. 112.
60 ; viii. 58

Rialto, Par. ix. 26

Riccardo da Camino, Par. ix. 50

Richard of St. Victor, Par. x. 131

Righteous Rulers, Par. xviii.—xx.

Rigogliosi, Marchese de’, Purg. xxiv.
31

Rimini, Inf. xxviii. 86

Rinier da Calboli, Purg. xiv. 83

da Corneto, Inf. xii. 137

Pazzo, Inf. xii. 137

a Mountains, Purg. xxvi.

Purg.

 

Par. vi.

 

 

hi Par. xx. 68
Robert Guiscard, Inf. xxviii. 14.
Par. xviii. 48
638

Robert, King of Sicily, Par. viii. 76
Romagna, Inf. xxvii. 28, 37 ; xxxiii.
154. Purg. v. 69; xiv. 02; xv.

45
Romagnols, Purg. xiv. 99
Roman Prince, The (Trajan), Purg.

x. 73 i
Romans, The, Inf. xv. 775 xviii.
28; xxvi. 60; xxviii. 10. Par.
vi. 43; xix. 102
Roman women,
xxii. 145
Rome, Inf. L. 72; i. 20; xiv. 105
xxxi. §9. Purg. vi. 112; xvi.
100, 127: xviii. 30; xix. 107;
xxl. Soy xxix. 775; xxxii. 102.
Par. vi. 57; IX. 140; =v. 126 5
xxiv. 63 ; xxvii. 25, 62; XxxXi 34
Romena, Inf. xxx. 73
Romeo, Par. vi. 128, 134
Romualdus, Par. xxii. 49
Romulus, Par. viii. 131
Roncesvalles, Inf. xxxi. 16
Rose, The Heavenly, Par.
xxxii.
Rubaconte, Purg. xii. 102
Rubicante, Inf. xxi. 23; xxii. 40
Rubicon, Par. vi. 62
Rudolph, The Emperor, Purg. vi.
103 ; vii. 94. Par. viii. 72
Ruggieri, Archbishop, Inf. xxxiii.
14
Rulers, Righteous, Par. xviii.—xx.
Rusticucci, Jacopo, Inf. vi. 80;
xvi. 44
Ruth, Par. xxxii. 10

Ancient, Purg.

XXX. —

Sabellius, Par. xiii. 127

Sabellus, Inf. xxv. 95

Sabine women, The, Par. vi. 41

Sacchetti family, Par. xvi. 104

Saints of the Old and New Testa-
ments, Par. xxxii.

Saladin, Inf. iv. 129

Salimbeni, Niccolo, Inf. xxix. 127

Salterello, Lapo, Par. xv. 128

Salvani, Provenzan, Purg. xi. 121

Samaria, The woman of, Purg. xxi. 3

Samuel, Par. iv. 29

San Leo, Purg. iv. 2

Miniato, Church of, Purg. xii.

 

101

Sannella, family of La, Par. xvi. 92
Santafiore, Purg. vi. 111; xi. 58
Santerno, Inf. xxvii. 49

Santo Volto, The, Inf. xxi. 48

INDEX.

 

Saone, Par. vi. 59

Sapia, Purg. xiii. 109

Sapphira, Purg. xx. 112

Saracens, Inf. xxvii. 87.
xxiii. 103

Sarah, Par. xxxii. 10

Sardanapalus, Par. xv. 107

Sardinia, Inf. xxii. 90; xxvi. 104 5
xxix. 48. Purg. xviii. 81; xxiii.

Purg.

94

Satan, Inf. vii. 1

Saturn, Inf. xiv. 96. Purg. xix. 3.
Par. xxi. 13, 26 ; xxii. 146

, Heaven of, Par, xxi., xxii.

Saul, Purg. xii. 40

Savena, Inf. xviii. 61

Savio, Inf. xxvii. 52

Scevola, Mutius, Par. iv. 84

Scala, Alberto della, Purg. xviii.
121

—, Bartolommeo della, Par. xvii.

 

I

——, Can Grande della, Par. xvii.
76

Scarmiglione, Inf. xxi. 105

Schicchi, Gianni, Inf. xxx. 32

Schismatics, Inf. xxviii., xxix.

Sciancato, Puccio, Inf. xxv. 148

Scipio, Inf. xxxi. 116. Purg. xxix.
116. Par. vi. 52; xxvii. 62

Scop Farinata de’, Purg. vi.
1

 

, Marzucco de’, Purg. vi. 19

Scorpion, The, Purg. ix. 5; xviii.
795 XXv. 3

Scott, Michael, Inf. xx. 116

Scrovigni family, Inf. xvii. 64

Scyros, Purg. ix. 39

Seducers, Inf. xviii.

Seine, The, Par. vi. 59; xix. 113

Semele, Inf. xxx. 1. Par. xxi. 6

Semiramis, Inf. v. 58

Seneca, Inf. iv. 141

Sennaar, Purg. xii. 36

Sennacherib, Purg. xii. 53

Sensual, The, Inf. v. Purg. xxvi.

Seraphim, Par. iv. 28; viii. 27;
ix. 77 ; xxviii. 99

Serchio, Inf. xxi. 49

Sestos, Purg. xxxviii. 74

Sestri, Purg. xix. 100

Seven Kings against Thebes, The,
Inf. xiv. 68

Seville, Inf. xx. 126 ; xxvi. 110

Sextus, Inf. xii. 135

Sibyl, The, Par. xxxiii. 65

 

 
INDEX. 639

Sicheeus, Inf. v. 62. Par. ix. 98

Sicilian bull, The, Inf. xxvii. 7

Vespers, The, Par. viii. 75

Sicily, Inf. xii. 108. Purg. iii. 116.
Par. viii. 67; xix. 131

 

Siena, Inf. xxix. 110, 122. Purg.
Vv. 134; xi. 117, 123, 134
Sienese, Inf. xxix. 133. Purg. xi.

65 ; xiii. 106

Sifanti family, Par. xvi. 104

Sigier, Par. x. 136

Signa, The churl of, Par. xvi. 56

Sile, Par. ix. 49

Silvius, Inf. ii. 13

Simifonte, Par. xvi. 62

Simois, Par. vi. 67

Simoniacs, Inf, xix.

Simonides, Purg. xxii. 107

Simon Magus, Inf. xix. 1. Par.
XXX. 147

Sinigaglia, Par. xvi. 75

Sinon, Inf. xxx. 98, 116

Siren, The, Purg. xix. 19

Sirens, The, Purg. xxxi. 45. Par.
xii.

Sirocco, Purg. xxviii. 21

Sismondi, Inf. xxxiii. 32

Sixtus, Pope, Par. xxvii. 44

Sizii family, Par. xvi. 108

Slothful, The, Purg. xvii., xviii.

Socrates, Inf. iv. 134

Sodom, Inf: xi. 50.
40, 80

Soldanieri family, Par. xvi. 93

, Gianni del, Inf. xxxii. 121

Soldans, Inf. v. 60; xxvii. 90. Par.
xi. 101

Solomon, Par. x. 112; xiii. 48,92;
xiv. 35

Solon, Par. viii. 124

Soothsayers, Inf. xx.

Soracte, Inf. xxvii. 95

Sordello, Purg. vi. 74; vil. 3, 52,
86 ;" viii. 38, 43, 62, 94; ix. 58

Sorgue, The, Par. viii. 59

Spain, Inf, xxvi. 103. Purg. xviii.
102. Par. vi. 64; xii. 46; xix.
125

Spaniards, Par. xxix. 101

Sphinx, Purg. xxxiii. 47

Statius, Purg. xxi. 10, 91; xxii. 25;
xxiv. 119; XXV. 29, 32; XXVii.
47 ; xxii. 20; xxxiil. 134

Statue of Time, Inf, xiv. 103

Stephen, St., Purg. xv. 107

Stigmata, The, Par. xi. 107, 103

Purg. xxvi.

 

 

Stricca, Inf. xxix. 125

Strophades, Inf. xiii. 11

Styx, Inf. vii. 107; ix. 31

Suabia, Par. iii. 119

Suicides, Inf. xiii.

Sullen, The, Inf. vii.—ix.

Sultan (see Soldans).

Sun, Heaven of the, Par. x.—xiv.

Sylvester, Fra, Par. xi. 83.

» Pope, Inf. xix. 117 ; xxvii. 94.
Par. 3x. 57

Syrinx, Purg. xxxii. 65

 

Tabernich, Inf. xxxii. 28

Tacco, Ghin di, Purg. vi. 14

Taddeo, Par. xii. 82

Tagliacozzo, Inf. xxviii. 17

Tagliamento, Par. ix. 44

Talamone, Purg. xiii. 152

Tanais, Inf. xxxii. 27

Tarlati, Cione, or Ciacco de’,
vi. 15

Tarpeia, Purg. ix. 136

Tarquin, Inf. iv. 127

Tartars, Inf. xvii. 17

Taurus, Purg. xxv. 3.
111

Tebaldello, Inf. xxxii. 122

Tegghiaio Aldobrandi, Inf. vi. 79 ;
xvi. 41

Telemachus, Inf. xxvi. 94

Temple, The, Purg. xx. 93

Terence, Purg. xxii. 97

Terrestrial Paradise,
xxviii.

Tesoro, The, of Brunetti Latini, Inf.
xv. 119

Thais, Inf. xviii. 133

Thales, Inf. iv. 137

Thames, The, Inf. xii. 120

Thaumantian Maid, The (Iris),
Purg. xxi. 51

Thebaid, The, Purg. xxi. 92

Thebans, Inf. xx. 32

Thebes, Inf. xiv. 69; xx. 59; xxv.
155 XXX. 22% XXXils 17; xxxifi.
89. Purg. xviii, 92; xxi. 92;
xxii. 89

Themis, Purg. xxxiii. 47

"Theologians, Par. x. -xiv.

Theseus, Inf. ix. 54 ; xii. 17. Purg.
xxiv. 123

Thetis, Purg. ix. 37; xxii. 113

Thibault, King, Inf. xxii. 52

Thieves, Inf. xxiv., xxv.

Thisbe, Purg. xxvii. 37; xxxiii. 69

Purg.

Par. xxii.

The, Purg.
640 INDEX.

Thoas, Purg. xxvi. 95

Thomas, Aquinas, St., Purg. xx. 69.
Par. x. 09; xii. 111, 144 ; xiii.
32; xv. 6

, St. (Apostle), Par. xvi. 129

Thrones, The Angelic Order of,
Par. ix. 61; xxviii. 104

Thymbreeus, Purg. xii. 31

Tiber, The, Inf. xxvii. 30.
ii, 101; Par. xi. 106

Tiberius, Par. vi. 86

Tignoso, Frederick, Purg. xiv. 106

Tigris, Purg. xxxiii. 112

Timeeus, Par. iv. 50

Tiresias, Inf. xx. 40

Tisiphone, Inf. ix. 48

Tithonus, Purg. ix. I

Titus, Purg. xxi. 82.

Tityus, Inf. xxxi. 124

Tobias, Par. iv. 48

Tomyris, Purg. xii. 56

Toppo, Inf. xiii. 121

Torquatus, Par. vi. 46

Tosa, Ciangella della, Par. xv. 127

Tosinghi family, Par. xvi. 112

Toulouse, Purg. xxi. 89

Tours, Pope Martin of, Purg. xxiv.
23

Traitors, Inf. xxxii.—xxxiv.

Trajan, Purg. x. 73, 76. Par. xx.
43, 112

Transfiguration, The, Purg. xxxii.
73-81

Traversara family, Purg. xiv. 107

Traversaro, Pier, Purg. xiv. 8

Trent, Inf. xii. 5; xx. 67

Trespiano, Par. xvi. 54

Trinacria, Par. viii. 67

Trinity, The, Par. x. 1-3; xiv. 28-
30; xxiv. 139-141; xxxili. I16-
120

Tristan, Inf. v. 67

Trivia, Par. xxiii. 26

Tronto, The, Par. viii. 63

Trojans, Inf. xiii. 111. Purg. xviii.

 

Purg.

Par, vi. 02

13
Troy, Inf. i. 74; xxx.
114. Puro. xii. 61.
xv. 126
Tully, Inf. iv. 141
Tupino, Par. xi. 43
Turbia, Purg. iii. 50
Turks, Inf. xvii. 17.
Turnus, Inf. i. 105
Tuscan, |} Inf. xxii. 99; xxiii. 76,
Tuscans, | 91; xxviii. 108; xxxii.

13, 22, 03,
Par. vi. 6;

Par. xv. 142

 

66. Purg. xi. 58; xiii.
xiv. 103, 124; xvi. 137.
ix..00; xxii. 117
Tuscany, Inf. xxiv. 122.
109 ; xiv. 16
Tydeus, Inf. xxxii. 130
Typhceus, Inf, xxxi. 124. Par. viii.
70 i
Tyrants, Inf. xii.
Tyrol, Inf. xx. 63

149 5
Par.

Purg. xi.

Ubaldin dalla Pila, Purg. xxiv. 28

Ubaldini, Ottaviano degli, Inf. x.
120

, Ruggieri degli, Inf. xxxiii. 14

Ubaldo, St., Par. xi. 44

Ubbriachi family, Inf. xvii. 63

Uberti family, Par. xvi. 109

, Farinata degli, Inf. vi. 79;

x. 32

, Mosca degli, Inf. vi. 80;
xxviii. 106

Ubertin Donato, Par. xvi. 119

Ubertino, Frate, of Casale, Par. xii.
124

Uccellatoio, Mount, Par. xv. 109

Ughi family, Par. xvi. 83

Ugo, The Marquis, Par. xvi. 127

Ugolin d’Azzo, Purg. xiv. 105

—— de’ Fantoli, Purg. xiv. 121

Ugolino, Count, Inf. xxxiii. 13

Uguccione, Inf. xxxiii. 89

Ulysses, Inf. xxvi. 55.
xix. 22," Par. xxvil. 33

Urania, Purg. xxix. 41

Urban I., Pope, Par. xxvii. 44

Urbino, Inf. xxvii. 30

Urbisaglia, Par. xvi. 73

Utica, Purg. i. 74

Uzzah, Purg. x. 57

 

 

 

Purg.

Val Camonica, Inf. xx. 65
d’Arno, Purg. xiv. 30, 41
di Magra, Inf. xxiv.

Purg. viii. 116
Valdichiana, Inf. xxix. 47
Valdigrieve, Par. xvi. 66
Vale of Po, The, Par. xv. 137
Vanni Fueci, Inf. xxiv. 125
—— della Nona, Inf. xxiv. 139
Var, Par. vi. 58
Varro, Purg. xxii. 97
Vatican, Par. ix. 139
Vecchio family del, Par. xv. 115
Venedico Caccianemice, Inf. xviii.

50

 

 

145.

 
INDEX. 641

Venetians, Inf. xxi. 7

Venice, Par. ix. 26; xix. 141

Venus, Purg. xxv. 132; xxvii. 94;
xxviii. 65

, Heaven of, Par. viil., ix.

——, (the Planet), Purg. i. 19.
Par. vill. 2; ix. 110

Vercelli, Inf. xxviii. 75

Verde, Purg. iii. 131. Par. viii. 63

Verona, Inf. xv. 132; xx. 68.
Purg. xviii. 118

Veronica, Par. xxxi. 104

Verrucchio, Inf. xxvii. 46

Vespers, The Sicilian, Par. viii. 75

Vicenza, Inf. xv. 113; Par. ix. 47

Victor, Hugh of St., Par. xii. 133

——, Richard of St., Par. x. 131

Vigne, Piero delle, Inf. xiii. 58

Violators of their vows, Par. iii.

Violence, Those who died by,
Purg. v.

Violent, The :—

Against Art, Inf. xvii. 35-78

—— Against God, Inf. xiv.

—— Against Nature, Inf. xv., xvi.
Purg. xxvi.

— Against others, Inf. xii.

Against themselves, Inf. xiii.

Virgil. His first appearance, Inf. i.
62. He is mentioned passim
throughout the Inferno and Pur-
gatory, until his disappearance,
Purg. xxx. 49

 

 

 

 

Visconti, of Milan, Purg. viii. 80

—— Nino de’, of Pisa, Purg. viii.
53» 109

Vitaliano, Inf. xvii. 68

Vulcan, Inf. xiv. 57

Wain, Charles’s, Inf. xi. 114. Purg.
i. 30. Par, xiii. 7

Warriors, Christian, Par. xiv.—xviii.

William, Count of Orange, Par.
xviii. 46

, Marquis of Montferrat, Purg.
vil. 134

—— II, King of Sicily, Par. xx.
6

 

2
Winceslas, II., King of Bohemia,
Purg. vii. 102. Par. xix. 125
Xerxes, Purg. xxviii. 71. Par. viii.
124

Young King, The, Inf. xxviii. 135

Zanche, Michel, Inf. xxii. 88

Zara, the game of, Purg. vi. 1

Zeno, Inf. iv. 139

——, Church of San, at Verona
Purg. xviii. 118

Zephyr, Par. xii. 46

Zita, Santa, Inf. xxi. 38

Zodiac, The, Purg. iv. 64. Par.
x. 13

 

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